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Parshas Tazriah & Metzorah:
This week we have a double Parsha, Tazriah & Metzorah.
If one was inflicted with Tzoraas, it is a Divine punishment for one of seven sins that a man may have done to his fellow Jew. The Tzoraas is brought by Hashem in order to wake up the sinner and bring him to do Teshuvah.
It also comes because of one having a wrong look at the actions of others.
As it says in Pasuk (13:55), 'And behold the affliction has not changed "Eit Eynoh" '.
Comes Chazal and tells us that Tzoraas comes for one having an evil eye on others.
Meaning one has a Midah of jealousy and selfishness.
So explains (The writer of the Sefer "Shoel uh Mayshiv") that the Pasuk is hinting to us that the infliction did not change its color because the sinner did not change his evil eye (Eynoh) into a good eye.
Thus the reason for Tzoraas is for one to change himself, that he should change the way he looks at others.
We also see in the Parsha that the Torah sometimes uses the terminology of Tzoraas and at times Tzaruah.
There are those that want to come and show the difference between Tzoraas and Metzorah. The Torah Temimah, brings down that all the places in the Torah that talk about a Metzorah, they use the term Tzaruah. We only find in Parshas Metzorah, that one is called a Metzorah and not Ish "Tzaruah".
What is the difference in the two terminology's?
Comes Rav Shlezinger(Alei Hadvarim) and explains that:
"Hatzoruah (Tzaruah)" = the disease of Tzoraas. This disease is a catchy one and is cured either through a miracle (if the sinner did Teshuvah) or through medical advice.
"Metzorah" = is one who is inflicted because of the sin of Loshon Horah, the reason for the disease is a spiritual one, therefore the disease is also a spiritual one. People will then see that this person has sinned by talking bad about others, they will look down at him, and this would bring him to do Teshuvah. Therefore the Pasuk tells us that "Veh Henei Nirpah Negah Hatzoraas Min Ha Tzaruah", the Tzaruah himself cured himself by doing Teshuvah.
As we see in the Parsha, there are different ways of infliction, on ones clothing, home, body...
In Pasuk (14:2), the Torah tells us that when ones body is afflicted he must be "brought to the Cohen". However, latter on, in Pasuk (14:35) we are told that in a case where ones house is inflicted, he will come to the Cohen.
Why do we have a difference in the language, come & brought ?
Answers Rav David Feinstein (Kol Dodi) and explains, that when one is afflicted, he finds it hard to admit that he did wrong. One tends to cover up his wrong and tries to deny that what he did was wrong. Therefore he must be brought to the Cohen.
However, when we are dealing with ones whole household, that they all may be going "off the right path", he doesn't need to be encouraged in order to protect his family.
From all the above we see that one must be very careful how he acts with others. And how one speaks to others and about others.
The way a person should care about others is especially shown in the beginning of Parshas Tazriah, Pasuk(12:6), the Pasuk says that when a women gives birth to a son or daughter, upon the completion of her impurity, she must bring a sheep and a young dove or turtledove, for a sin offering.
The Baal HaTurim notes that the Torah always mentions the bringing of turtledove's over the bringing of a young dove as an offering, except for here, the Torah changes the order. Why?
He (B.H)explains that we see from here how careful the Torah is, that since one brings only one bird here, it is preferred to take the young dove, even though it is a lesser offering. For the mate of the young dove will find another mate, the same is not found by the turtledove. Once its mate is taken away, it mourns over its loss, and it will not find another.
However, two Pesukim latter, the Torah mentions the turtledove over the young dove, for here one is taking two birds as an offering, thus it is preferred to offer the one which is bigger.
If one must be so careful not to harm the emotional feelings of a bird, how much more one must be careful not to harm ones neighbor.
Chametz after Pesach:
One is forbidden to use/eat or have any other enjoyment, from Chametz that was in a Jews possession during Pesach.
Therefore, when one buys Chametz products after Pesach in a store owned by a Jew, one must make sure that the owner of the store sold his Chametz.
One also must make sure that the same store did not sell Chametz products on Pesach.
Because if the store sold the Chametz before Pesach, and on Pesach the same store owner decided to sell to customers the same Chametz, there are those that hold that all the stores Chametz is forbidden to have enjoyment from it.
While others permit the use of his other Chametz.
However, if the one who sold his stores Chametz felt that he did it as a joke and didn't take the sale seriously with the intent to sell, and he only did it in order for religious people to buy from him, in this case most would say that his sale was not a sale, and his Chametz would be forbidden to have any enjoyment from it. (Piskei Teshuvot).
One must therefore also be careful when buying from a store to make sure that the distributor also sold his Chametz, it is not enough for the store alone to sell his Chametz.
In Eretz Yisrael, starting from Musaf on the first day of Pesach one starts to say "Morid Ha Tal" instead of what he said during the whole winter, "Morid Ha Geshem".
One who forgot to say "Morid Ha Tal", must go back. Since ones asking for rain in the summer, is not a sign of a good blessing.
If one remembers while saying the Beracha (Atah Gibor), one should go back to the beginning of the Beracha. If one already started the end of the Beracha (Baruch Atah Hashem...) he should say Lamdeiny Chukecha, and go back to the beginning of the Beracha.
If one realized anywhere after the Beracha, he must go back to the beginning of the Shemonei Esrei.
When dealing with "Birchas Hashanim", if one forgot to say "Vehsein Beracha", before one finishes the Beracha, he should go back to beginning of the Beracha.
If one remembered before he finishes Shemonei Esrei (before he moves back, meaning before the last "Yehe Ratson"), he may go back to the Beracha of Birhas Hashanim.
After he has already finished, one must start over from the beginning.
When one is in doubt, the Chazal say that one must have done like he is used to doing.
Thus in the beginning of the summer, one would have to go back.
However, once 30 days have passed, he doesn't have to go back.
Some say that one gets used to saying the right blessing, after 90 Tefilos, they hold that already from the 11th of Iyar at Mincha, one doesn't have to go back for Morid Ha Tal.
While for Veh Sein Beracha, one would wait till Maariv of the 22nd of Iyar.
If however, one had in mind to Daven correctly in the beginning of the Tefilah, and is in doubt only when starting Tachnun, we assume that he said it correctly.
(Taken from, Piskei Teshuvos; Siddur Ohr Hashanim; Rav Yosef Ginsburg)