Tzaraath - Wikipedia, the free encyclopedia. The Hebrew noun tzaraath (Hebrew . All variations are mainly referred to in chapters 1. Leviticus. Etymology. The Septuagint, a translation of the Hebrew Bible originally used by Greek- speaking Jews and Gentile proselytes, translates the term tzaraath with Greek lepra (. The classical Greek term lepra is primarily used only of skin discoloration and not rot and mildew. For instance, tzaraath is not contagious between individuals, whereas leprosy is slightly contagious. The metzora (Hebrew term for one afflicted with tzaraath) is barred from entering Israel's encampment (in the desert) or the city of Jerusalem not because of contagiousness but because of ritual impurity. The Torah identifies three manifestations of tzaraath: as an affliction of human skin, (Leviticus 1. Leviticus 1. 3: 4. Leviticus 1. 4: 3. Many dogs have bald patches under their arms. Answers.com WikiAnswers . A bald patch above the. You’re suffering from sadness brought on by your attitude towards being bald. I first exhibited Alopecia Areata in 1984 at. I am 40 years old and I am bald. I developed an extension of the bald patch to the rear a. The Torah also speaks of tzaraath on two other occasions, one in reference to Moses and the other in reference to his sister, Miriam. In Exodus 4: 6- 7, when Moses is standing before the burning bush, he doubts that Jews will believe that he is the messenger of God. God provides him with two signs to prove his mission: turning his rod into a snake and then back into a rod and turning his hand into being stricken with tzaraath and then back again. Moses revealed these wonders to the elders in Exodus 4: 3. In Numbers 1. 2: 1. I am afflicted by a bald patch; why is my teddy bear hamster losing his hair; does baldness. Watch This Bald Man Grow Hair In A Matter Of Seconds do baldness creams really work 2016 USC Stem Cell principal investigators. Foster Parents Needed For Special Needs Boy. Later in life TGC went deaf, bald. I am afflicted with a bald patch'. Making the world better, one answer at a time. I am sorry but I dont know ask your local vet or your mum I am sorry but I dont know ask your local vet or your mum Answer You can get a yeast infection at any time. The patch that still had hair grew a little, but has since. I first noticed a bald patch on my head in. Dry bald patch on dog; hair balding surgery. I can't find any girl that would date me and I am suicidal? Miriam was stricken with tzaraath for her involvement in slandering Moses. Aaron asks Moses to cure her via extraordinary means, because he claims that he, as her own brother, cannot examine, confine or purify her. Moses prays for his sister and she is cured of the tzaraath but must remain in confinement for seven days. The Torah, however, does not indicate that she went through any purification process similar to what is normally required, as elaborated on below. Though this is not the view of the Jewish Publication Society nor of the Bible Society. Additionally, a diagnosis of tzaraath is not to be performed by anyone but a kohen (Jewish priest). Some say the manifestation of tzaraath is termed a negah (. Such an eruption on a bald scalp must appear in a distinct fashion but is regulated by rules similar to that of nega'im on the skin; however, it can only occur on men. For a scalp eruption to be tzaraath, the lesion must be a white patch tinged with red (. He may become pure only after another negah forms. During the healing phases of these wounds, however, if certain signs that mimic those of the aforementioned patches appear, tzaraath may occur. Confirmation is by the occurrence of one of two signs. According to Maimonides, scalp and beard nega'im are characterized by hair loss without any change to the skin of the bald spot . There are two confirming signs. According to Abraham ben David, who quotes the Tosefta, this spreading would refer to spreading of a skin change as well (Leviticus 1. Inspection of nega'im of human flesh, and tzaraath determination. The individual with the eruption must visit a kohen, who is a male possessing direct lineage to Aaron, who was the High Priest and brother of Moses. The kohen, trained in examining lesions and diagnosing tzaraath, will examine the lesion and determine whether or not it meets the specifications of tzaraath. Specifically, he will evaluate the lesion for the criteria mentioned above, except of course for the final criterion of spreading, which can only be diagnosed at a follow- up examination, should one be necessary. If during the initial examination, the characteristics of the lesion meet the criteria for tzaraath, the kohen will declare the individual tamei (. However, prior to this second confinement period, the individual is shaved around the nesek (. Thus, if the skin eruption or bald spot wraps around either the body or body parts, or occurs at the tip of terminal body parts. However, only a kohen may declare purity or impurity. A non- kohen examiner may inform an accompanying inexpert kohen of his determination that a negah is or is not tzaraath and the kohen declares . For skin eruptions on the legs, men are inspected standing as though they are hoeing and women standing as though they are rolling dough. For eruptions on the arms, men raise their arms as though they are picking olives and women raising their arms as though they are weaving or spinning. Similarly, there are no inspections carried out on the days of Passover, Shavuot or Sukkot. The individual is declared impure even if the lesion did not worsen or spread but remained the same. The metzora is shunned and must live alone outside the confines of the community (Leviticus 1. The metzora tears his or her garments in mourning like those who are in mourning for a close family member and does not cut his or her hair. The metzora must also cover his or her face until the upper lip in the fashion of mourners, and he or she calls out . The metzora is evaluated by a kohen, who leaves the community to examine him. When the kohen observes the resolution of the tzaraath, he begins a procedure that ultimately reverses the impure status of the metzora (Leviticus 1. The purification process. Although many sins may lead to this punishment, the most predominant sin to cause tzaraath is lashon hara (an . In a similar vein, the one who speaks ill of others is haughty, holding himself or herself high above others and is likened to the tall cedar. To be healed, the metzora must erase arrogance, making themselves lowly like a worm. This is a play on words. The kohen then dips the remaining bird and other items into the bloodied water and sprinkles the metzora seven times on the back of the hand. Some say the sprinkling was done onto his or her forehead. The slaughtered bird was buried in the presence of the metzora and the live bird was freed into the open field. On the seventh day, the metzora again washes the garments he or she had been wearing from impurity and again shaves off all of his or her hair. To reconcile this dilemma, the metzora stuck these body parts through the gateway one at a time to receive the blood. The same was done with the oil from the flour offerings of the metzora. If the metzora lost any of these body parts after he was ready for purification, he could never obtain purification (Mishnah Nega'im 1. The Priestly gift. This portion is listed as one of the twenty- four kohanic gifts. Affliction of clothing. Garment tzaraath is relevant to only three materials: wool (Hebrew . If, however, the item is naturally colored (such as wool from a black sheep), it can be rendered impure. In regards to garment tzaraath, there are no criteria by which it can be declared impure upon initial examination. The garment is confined for seven days, and if on the seventh day, the negah has spread, it is a negah of tzaraath and is declared impure. If it remained as it was after the second week of confinement, it is burned. The kohen will then command that they empty the house of all of its contents prior to his inspection; this is to prevent further financial loss, because should the house be confined, everything within it became impure as well. If this is what he sees, the kohen exits the house and confines it for seven days. It is from this ruling that the proverb. Oy l'rasha, oy l'scheino (! If upon a second re- evaluation, the negah has returned after new stones have been plastered in, the negah is deemed tzaraath and the entire house must be dismantled. Similarly, only those houses that rest on the ground are susceptible, to the exclusion of those that are suspended above ground or are built on a boat. If any of the four walls are built or internally overlaid with marble, natural outcropping of rock, brick or earthen soil, that wall is insusceptible to tzaraath, and a house cannot be rendered impure unless all four walls are susceptible. The verse itself indicates this, as it directs those who find themselves afflicted to seek out a Kohen (priest) and not a doctor, while the Torah specifically permits and even encourages those who are in need of medical care to seek treatment from physicians. Unlike the modern medical approach, which seeks to cure by natural means, the classical Jewish sources argue that cure from tzaraath only came about through repentance and forgiveness. In particular, the Midrash Rabba sees the different types of tzaraath as increasing levels of punishment, which could be curtailed at any stage if repentance was made: the first stage in the Rabbah's view was the infection of homes, and if repentance came here it only required removal of the affected stones for a cure. Rabbah's scheme, the clothes must be burnt, and the infection enters the person's skin; if repentance occurs here then purification could occur. Other classical rabbinical writers saw tzaraath of houses as having a practical benefit. According to one, as well as being a punishment for miserliness, it also demonstrated that the house owner was lying, if they had said they did not own certain objects neighbours had asked to borrow, since the biblical regulations require the house owner to take all their possessions outside prior to confinement. Among other situations the text considers harmless are the appearance of dull white spots. Each victim of tzaraas mentioned by the Bible is stated to have received the condition due to some transgression of biblical laws. The cedar and ezob have more practical applications, with cedarwood having medicinal properties, and ezob being a good implement to use for sprinkling. In the second group of requirements, having completed the first group, the formerly infected person is required to avoid their own home for a week (although they may mix with other people).
0 Comments
Leave a Reply. |
AuthorWrite something about yourself. No need to be fancy, just an overview. Archives
January 2017
Categories |