1)

Why does the Torah insert the word "Vera'ah ha'Kohen"?

1.

Sifra: To teach us that it is only a Kohen who is permitted to enter the camp 1 may examine the Metzora to preclude a Kohen who is himself a Metzora. 2


1

See ha'Torah ve'ha'Mitzvah, Si'man 6.

2

See Torah Temimah, note 12.

2)

What is the corollary between "ve'Yatza ha'Kohen el mi'Chutz la'Machaneh" and "ve'Huva el ha'Kohen"?

1.

Rashi: Since the Metzora has to go to the Kohen in order to be declared Tahor, 1 the Kohen must go outside all three camps, 2 to wherever the Metzora is residing (or to a location just outside the walls [Seforno]), in order to be accessible to him. 3

2.

Moshav Zekenim (citing the Sifra): The Pasuk implies that the Kohen was inside the Machaneh. This teaches that a Kohen who is a Metzora cannot be Metaher another Metzora.


1

Refer to 13:2:6:1.

2

From which the Metzora was sent once he was declared a Muchlat (Rashi). Moshav Zekenim implies that. Refer also to 13:46:2:1**.

3

And the Torah begins with "Vehuva el ha'Kohen to stress that when the Metzora wants to become Tahor, he has no option other than to do it via a Kohen (Ramban). Refer also to 14:2:152:2.

3)

What are the implications of "ve'Hinei Nirpa Nega ... "?

1.

Megilah, 8b: It implies that it is only a Metzora Muchlat


1

See Torah Temimah, note 13.

4)

Why did the see fit to add the words "Nega ha'Tzara'as min"? Why did it not write simply "ve'Hinei Nirpa ha'Nega"?

1.

Sifra: We learn from "Vehinei Nirpa" that he is cured

5)

Why does the Torah add the (otherwise superfluous) words "min ha'Tzaru'a"?

1.

Sifra: To incorporate a Metzora whose cure came about through the Nega spreading to the entire body. 1


1

See Torah Temimah, note 16.

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