Friday, 16 April 2021

Shabbos Tzetl: Tazria-Metzora

CANDLE LIGHTING 
5:34pm - Candle Lighting, Friday.
6:30pm - Havdalah, Saturday.
These times are for Melbourne, Victoria, Australia.
Eruv Status: KOSHER
Shabbat Shalom! 


Please click here to view the Yeshivah Shule Tzetel for Shabbos Parshas Tazria Metzora.
Please click here to view the PDFs of the Weekly Publications distributed in Shule each Shabbos.



PARSHAH IN A NUTSHELL
Leviticus 12:1–15:33

The Parshahs of Tazria and Metzora continue the discussion of the laws of tumah v'taharah, ritual impurity and purity.

A woman giving birth should undergo a process of purification, which includes immersing in a mikvah (a naturally gathered pool of water) and bringing offerings to the Holy Temple. All male infants are to be circumcised on the eighth day of life.

Tzaraat (often mistranslated as "leprosy") is a supra-natural plague, which can afflict people as well as garments or homes. If white or pink patches appear on a person's skin (dark pink or dark green in garments or homes), a kohen is summoned. Judging by various signs, such as an increase in size of the afflicted area after a seven-day quarantine, the kohen pronounces it tamei (impure) or tahor (pure).

A person afflicted with tzaraat must dwell alone outside of the camp (or city) until he is healed. The afflicted area in a garment or home must be removed; if the tzaraat recurs, the entire garment or home must be destroyed.

When the metzora ("leper") heals, he or she is purified by the kohen with a special procedure involving two birds, spring water in an earthen vessel, a piece of cedar wood, a scarlet thread and a bundle of hyssop.

Ritual impurity is also engendered through a seminal or other discharge in a man, and menstruation or other discharge of blood in a woman, necessitating purification through immersion in a mikvah.



HAFTORAH IN A NUTSHELL
II Kings 7:3-20.

This week's haftorah discusses the story of four men stricken by tzara'at, a skin ailment caused by sins — one of the main topics of this week's Torah reading.

Haftorah's backdrop: King Ben-Hadad of Aram besieged Samaria (the Northern Kingdom of Israel). The resulting famine was catastrophic, reducing many to cannibalism. King Jehoram of Israel wanted to execute the prophet Elisha, considering that his prayers could have prevented the entire tragedy. Elisha reassured the king: "So has G‑d said, 'At this time tomorrow, a seah of fine flour will sell for [merely] a shekel, and two seahs of barley will sell for a shekel in the gate of Samaria.'" One of the king's officers present scoffed at the prophecy: "Behold, if G‑d makes windows in the sky, will this thing come about?" Elisha responded, "Behold, you will see with your own eyes, but you shall not eat there from."

Now, four men suffering from tzara'at dwelled in quarantine outside the city. They too were hungry, victims of the famine. They decided to approach the enemy camp to beg for food. They arrived only to find a deserted camp. For "G‑d had caused the Aramean camp to hear the sound of chariots and the sound of horses, the sound of a great army. And they said to one another, 'Behold, the king of Israel has hired against us the kings of the Hittites and the kings of the Egyptians to attack us.'" The entire enemy army fled, leaving behind their tents, horses, donkeys and provisions.

The four men went to the city and reported their findings to the gatekeepers who, in turn, informed King Jehoram. Though originally thinking that this was an ambush planned by the enemy, the king sent messengers who confirmed the miracle. The people swarmed out of the city and looted the enemy camp, thus breaking the famine and fulfilling Elisha's prophecy.

And the officer? The king placed him in charge of the city gates. He was trampled to death by the rampaging crowds — after seeing the fulfillment of the prophet's words...



SAGES ON THE PARSHAH

Jewishness is not a matter of historical consciousness, outlook, ethics, or even behavior; it is a state of being. This is the deeper significance of the debate between Ishmael and Isaac. When the Jew is circumcised on the eighth day of life, he is completely unaware of the significance of what has occurred. But this "non-experience" is precisely what circumcision means. With circumcision the Jew says: I define my relationship with G‑d not by what I think, feel or do, but by the fact of my Jewishness—a fact which equally applies to an infant of eight days and a sage of eighty years.

(The Lubavitcher Rebbe)

https://w2.chabad.org/media/pdf/84046.pdf



ZICHRON YAAKOV


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