SEDRA : Tazria Hertz Chumash p. 460 Leviticus Chap. 12-15

SYNOPSIS:

Further aspects of the Laws of spiritual or ritual purity and impurity - TAHARAH and TUM'AH - introduced in the previous sedra, Shemini, i.e. the dietary regulations of kashrut are now discussed.

The conditions attendant on childbirth render the mother NIDDAH - ritually impure - seven days for the birth of a boy and fourteen days for a girl.
This condition rendered the mother ineligible to enter the Sanctuary precincts. After an additional thirty three days for a boy and sixty six days for the birth of a girl the purification period was completed and the mother would bring burnt and sin offerings to the Sanctuary.

Reference is also made to the circumcision of a male child to occur on the eighth day to inaugurate him into the Covenant - BRIT - which G-D made with Abraham.
Moses & Aharon are commanded concerning the regulations and measures to be taken in the case of METZORAH - a skin disease (whilst some consider the disease to be leprosy, this is not conclusive).

Anyone who contracted the disease was not permitted to enter the Sanctuary. Thus, when one noticed certain skin disorders he was to approach the Kohen for an examination. If, after examining the rash or spots on the person's skin, the Kohen was unable to give a definitive verdict as to the nature of the disorder, the person was isolated for seven days after which he was re examined. Where there was no change the Kohen ordered an additional seven days of quarantine.
Then a final diagnosis was made. If the disorder had not spread, the person was TAHOR, ritually pure. If the blemish had spread he was declared Metzorah. This meant he had to live outside the camp of Israel and was to dress and behave in a manner which would warn others not to come into contact with him.

When the disease healed, the Kohen again examined the person and if the recovery was complete he would undertake a ritual of purification. This elaborate process took place over an eight day period with special rites being observed on the first and last days. These included washing, bathing and laundering his clothes.
O n the eighth day he brought three sacrifices : a guilt offering, a sin offering and a meal offering. A poor man could bring smaller sacrifices.
The person was then pronounced Tahor (pure) and could resume living as part of the community - society again.
The laws of Tzara'at also applied to garments and buildings. Here too, the investigations as to the ritual fitness of the article or building would be conducted by the Kohen. Garments with tzara'at were burnt. Houses with signs of tzara'at were evacuated and boarded up for seven days.
If the contamination spread the affected parts were removed and replaced. If the tzra'at still persisted the building was demolished. All the materials were removed from the site to a specially designated dump outside the camp.

HAPHTORAH II Kings Chap. 4 p. 466.

Two events involving the Prophet Elisha are described. The second relates to Na'aman and his leprosy which is the connection with the Sedra.

TELL ME RABBI ..... HALLEL: HYMNS OF PRAISE WHEN HALLEL IS SAID

Six psalms (113 -118), collectively known as Hallel (Hymns of Praise), are said immediately following the Shacharit Amidah on Pesach, Shavuot, Succot, Channukah and on Rosh Chodesh. The beauty of these Psalms remains unsurpassed. Not wanting to leave G-d's praises to chance, the Sages made these psalms a mitzvah for the festivals. Some regard Hallel on these festivals as a Torah obligation.

Hymns of praise to G-d are to be said whenever we celebrate events that commemorate the deliverance of our people from dire peril (Pesahim 117a) e.g. on Channukah and the ruling of the Israeli Chief Rabbinate for saying Hallel on Yom Ha'atzmaut and Yom Yerushalayim.

The joyous mood and tempo of Hallel make it most appropriate for festivals and for days of national rejoicing. Its music reflects high spirits and exuberance: "This is the day which the Lord G-d made, we will be glad and rejoice therein" (Psalm 118).

HOW HALLEL IS SAID

Hallel is preceded by the recitation of a blessing. Maimonides ruled that since Hallel on Rosh Chodesh is only a custom one omits the blessing as one does not recite a blessing over a custom (Hil. Hanukkah 3:7). This is adhered to by Sephardim but Ashkenazim do recite a blessing even on Rosh Chodesh.

It became customary also to conclude Hallel with a blessing ending with, "...Blessed art Thou, Lord, a King extolled in psalms of praise."

We stand when reciting Hallel because it is a testimony to G-d's wondrous deeds and powers, and because testimony in Jewish courts is always given while standing. Also, it is in keeping with the verses: "Give praise, ye servants to the Lord; you who stand in the house of the Lord" (Psalms 135: 1-2).