DOCSLIB.ORG

LEVITICUS 12:1-15:33 Parashat Tazria-Metzora / פר ש ת תז רי ע

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
LEVITICUS 12:1-15:33 Parashat Tazria-Metzora / פר ש ת תז רי ע Parashat Tazria-Metzora THIS WEEK’S TORAH PORTION LEVITICUS 12:1-15:33 תשרפ רזת י ערצמ־ע / Parashat Tazria-Metzora In this week’s guide… The COMMENTARY from Rabbi Jason looks into “leprosy,” the malady that appears repeatedly in so many of the narratives in Scripture from Miriam and Naaman in the Hebrew Bible to the story of the ten lepers in the Gospels. For many, the idea of leprosy is immediately connected to sin, but this article will unpack the implications of that for both the life of Yeshua-Jesus and each one of us today!.........................................................................................................................................1 In the NEW TESTAMENT TIE-IN, you are invited to consider the possible meaning of an obscure regulation regarding “diseased” houses. That’s right: actual, physical buildings that are infected. Aside from being quite odd, what meaning and insight could this possibly offer contemporary disciples of Yeshua-Jesus? There is Good News here, as well as deeply moving connections to our recent Good Friday observance.............................................. ..............................4 BY THE NUMBERS beautifully ties everything together this week, as the alpha-numeric connections between leprosy and the cross are explained, even down to visual examples of changes in Hebrew writing over the centuries! We believe these insights will deepen your worship and renew your mind as you consider the glorious truth declared by the Apostle Paul, “God demonstrates His own love toward us, in that while we were yet sinners, Messiah died for us” (Romans 5:8/TLV)............................................................. ..............................6 _______________________________________________________________ OVERVIEW In certain years, the Torah Portions are combined in order to maintain the proper schedule, and this week is —מּצֹרָ עְ / Hebrew for “she conceives” is paired with Metzorah —תזְרִ י ַ ﬠַ/ such a “double portion.” Tazria Hebrew for “one being diseased.” The text covers the theme of ritual and physical cleanness, specifically in the contexts of childbirth and skin diseases. The language is plain and “earthy,” providing meticulous details for how the Israelites should conduct themselves in these sorts of ordinary, quite human, realities. While Tazria clearly does not suggest that a woman’s “uncleanness” is associated with sin in any way, the same cannot be said for “leprosy” – the skin condition addressed in both portions (tzara’at). FUSION GLOBAL WITH RABBI JASON תשרפ רזת י ערצמ־ע / Weekly Torah Portion – Parashat Tazria-Metzora Leviticus 12:1-15:33 QUESTIONS & COMMENTARY by Rabbi Jason Sobel This week’s double Torah portion focuses on an affliction known as tzara‘at (Leviticus 13:1-3). Is tzara‘at identical to leprosy or is it something else? What is the connection between tzara‘at and the suffering of the Messiah? The traditional Jewish interpretation of the affliction known as tzara’at is that it is not the medical disease known as leprosy. Commenting on the spiritual nature of tzara’at Ovadiah Seforno (16th-century Italian commentator) writes: The tzara’at lesions, which the Torah speaks of as rendering an individual unclean, have nothing in common with the leprous diseases known to medicine. Tzara’at is a supernatural affliction imposed by God on a person to punish an individual for a sin or to help them make amends for a wicked deed. Thus, according to rabbinic tradition, the primary sin that causes the supernatural spiritual affliction of tzara’at is lashon hara‘– gossip and slander (Numbers 12:1-10). Two other main causes given by our Sages for tzara’at include ga’ava (arrogance) and tzarat ayin (miserliness). It is also important to note that this painful affliction is primarily redemptive and not punitive. As Hebrew 12:6 says, “For the Lord disciplines the one he loves, and punishes everyone he accepts as a child.” The person struck with tzara’at not only sinned against God but also the people of Israel by causing strife and division through their thoughts, words, and deeds. As punishment for the broken relationships that were caused by their actions, the infected individual was forced to live alone outside the camp and yell, “Unclean, unclean!” whenever another individual approached. The suffering and isolation the individual experienced were meant to convince them to turn from their evil ways. This repentance would subsequently reconcile them with God and the people in the affected community. Several rabbinic texts describe the Messiah as a metzora’, a leper who suffers on behalf of the Jewish people: What is his name [i.e., the Messiah]?—His name is “metzora’/the white one/the leper” of the house of Rebbi,” for it is written, “Truly he has bore our sickness and carried our pains, yet we considered him stricken, smitten by God, and afflicted” (Isaiah 53:4). b. Sanhedrin 98b Like the individual with tzara’at, our Messiah’s suffering is also redemptive. First, Yeshua-Jesus suffered on our behalf bringing about forgiveness and purification from our sins. As Isaiah writes, “But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement for our peace was upon him, and by his stripes we are healed” (Isaiah 53:5). 1 The word metzora’ can be translated as “white.” I believe this alludes to the fact that through Messiah Yeshua’s suffering, as the symbolic leper of Israel, He took the crimson stain of our sin and washed us as “white as snow” (Isaiah 1:18). Based on Yeshua’s atoning sacrifice, God offers us spiritual cleansing and transformation. Furthermore, Yeshua’s suffering also brings about reconciliation on two levels. First, his death brings about spiritual reconciliation as Shaul writes, Now all things are of God, who has reconciled us to himself through Yeshua the Messiah, and has given us the ministry of reconciliation, that is, that God was in Messiah reconciling the world to himself, not imputing their trespasses to them, and has committed to us the word of reconciliation. 2 Corinthians 5:18-19 Secondly, once we experience God’s reconciliation through Messiah Yeshua, we are called to facilitate relational reconciliation with those around us. Yeshua clearly emphasized the critical importance of reconciliation when He said: Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. Matthew 5:23-24 By actively seeking reconciliation with others who we have wronged us or whom we have wronged, we emulate and bear witness to the love of Yeshua-Jesus. We also fulfill God’s calling to be agents of reconciliation. Another similarity between Messiah Yeshua and the metzora’ is the way the community of Israel treated them. As mentioned earlier, the leper had to live outside the camp due to his uncleanness. He was forced to live alone, considered stricken by God on account of his sins. Don’t so many people today reject Yeshua-Jesus as an “unclean” outcast? As disheartening as this reality may be, it should not surprise us. According to the prophets, the Messiah had to be rejected. Before Messiah can reign as Davidic king over Israel and the nations, He first has to suffer and be rejected. As the prophets wrote: (Artist rendition of Yeshua- He is despised and rejected by men, A Man of sorrows and acquainted with grief. And Jesus titled "Despised and we hid, as it were, our faces from him; he was despised, and we did not esteem him. Rejected of Men") Isaiah 53:3 2 The stone which the builders rejected has become the chief cornerstone. This was the LORD’s doing; It is marvelous in our eyes. Psalm 118:22-23 Unfortunately, many of our people will treat us like they treated Him as a metzora’. By following the “Leper” of Israel, we become one as well. We must bear this reproach even as Yeshua-Jesus did, with love and forbearance. By suffering with Him, we experience the spiritual transformation that empowers us to bring hope and healing to other hurting people. Our leprous status is not a badge of shame, but rather one of honor, for it will result in great blessing for the nations, our people, and us. There is good news. There is a time coming (I believe in the not-too-distant future) when all Israel will understand that the “leper Messiah” found in rabbinic tradition is Yeshua-Jesus of Nazareth. At that time, they will say concerning the suffering servant of Israel, “This was the Lord’s doing; It is marvelous in our sight” (Psalm 118:23). Until that glorious day, let us embrace the rich meaning in our marginalization by going forth to Him [Yeshua] outside the camp. Let us bear the disgrace He bore with joy for (James Tissot (French, 1836-1902). God’s glory and Israel’s sake (Hebrew 13:12-13). Healing of the Lepers at Capernaum) ISOLATION (Edward Hopper's 'New York Office' (1962). ) 3 NEW TESTAMENT TIE-IN A significant portion of Leviticus 14 is dedicated to the cleansing of a house from “the mark of tza’arat” – in this instance, something contemporary scholars liken to mold or fungus.1 What sense can we make of these regulations in light of the New Covenant established in Yeshua-Jesus? Interpreting passages like this through the lens of metaphor can be especially helpful. “Leprosy” as sin Due to its invisible and infectious nature, not to mention the fatal end, our best interpreters have often seen leprosy as a symbol of sin. In his commentary, On the Second Book of Kings, Ephrem the Syrian (4th-century theologian) said, “Indeed, sin is the leprosy of the soul, which is not perceived by the senses, but intelligence has the proof of it, and human nature must be delivered from this disease by Christ’s power which is hidden in baptism.” “House” as the Church The New Covenant Scriptures describe our life together as the ecclesia, the Church, as God’s "house" (Hebrews 3:6; 1 Peter 2:5).
Load more

Recommended publications
  • 179-Naaman, Elisha, and Gehazi
    EPISODE NO. 179 2 Kings 5:1-27 Naaman Was Cured of Leprosy 1 Naaman was the general over the army of the king of Syria. To his master, Naaman was a great man. He had much honor because Yahweh had used him to give victory to Syria. Naaman was a strong warrior. However, Naaman had leprosy. 2 The Syrians used to go out to raid the Israelites. In so doing, they captured a little girl from the land of Israel. She became a servant girl to Naaman’s wife. 3 She said to her owner, “I wish that my master would meet the prophet who lives in Samaria! Then he would heal the skin disease of Naaman!” 4 So, Naaman went to the king of Syria, and Naaman told him what the Israelite girl had said. 5 The king of Syria said, “Go on; enter the land of Israel. I will send a letter to the king of Israel.” So, Naaman left on the trip. And, for gifts, he took with him about 750 pounds of silver. He also took along with him about 150 pounds of gold as a gift, and 10 sets of clothes. 6 Naaman brought the official letter to the king of Israel. It read: “Listen, I am hereby sending my servant Naaman to you with this letter, so that YOU can heal him of his skin disease!” 7 After the king of Israel read the letter, he ripped his clothes. He said, “I am NOT the one true God! I cannot give life or take it away! Why does this man send someone with such a bad skin disease for ME to heal!? You can see that the king of Syria is trying to pick a fight with me!” 8 Elisha, the man of the one true God, heard that the king of Israel had ripped his clothes.
    [Show full text]
  • February 3, 2021
    Large Group/Small Group February 3, 2021 Bible Passage: 2 Kings 5 (Elisha and Naaman) God Is the Lord of Life Remember Verse Let them know that you, whose name is the LORD— that you alone are the Most High over all the earth. Psalm 83:18 LESSON OVERVIEW Mementos for your church Traditions Connect Option 1: Basic Human Reflect (for younger kids) Activity: Bandaged Needs Praying for Others SUPPLIES SUPPLIES SUPPLIES Connect Question image* Healthy snack foods (e.g., trail Leaf template* Connect Activity image* mix, fruit, vegetables, granola Construction paper (various bars) Adhesive bandages (1 per child) colors) Bowls (approx. 12oz.; 1 per Scissors child) Trash cans (1–3) Markers Disposable cups (2 oz.; 1 per Poster board (white or green) child) The Big God Story Tape or glue sticks Water (approx. 2 oz. per child) SUPPLIES Optional: projector, Tree Fort supplies (e.g., blankets or Timeline image* image* sheets, pillows, chairs, Timeline animation* clothespins, large boxes; 2–3 Images: Elijah Going Up to of each) Heaven, Map of Israel and Paper (3 sheets) Aram, Naaman, 2 Kings 5:8, 2 Marker (dark-colored, 1) Kings 5:10, Jordan River, SUPPLIES River of Damascus, Naaman Remember Verse cards* Option 2: Electricity in Jordan River* At Home Weekly: Lesson 11* Experiment (for older kids) Audio: 2 Kings 5:15* Bible Bible Small bowl or bucket SUPPLIES Scrap cloth (approx. 12'' x 12'') Water Warm fluorescent light bulb or Disappearing ink Cloth or gauze from Worship tube Bowl of water as Response (1 piece per Balloon (1 per group) child) Optional: Wool (approx.
    [Show full text]
  • The Healing of Naaman in Missiological Perspective Walter A
    Volume 61: Number 3 July 1997 Table of Contents Eschatological Tension and Existential Angst: "Now" and "Not Yet" in Romans 214-25 and lQSll (Community Rule, Manual of Discipline) Lane A. Burgland ........................... 163 The Healing of Naaman in Missiological Perspective Walter A. Maier I11 .......................... 177 A Chapel Sermon on Exodus 20:l-17 JamesG. Bollhagen ......................... 197 Communicating the Gospel Without Theological Jargon Andrew Steinman .......................... 201 Book Reviews .................................... 215 Salvation in Christ: A Lutheran-Orthodox Dialogue. Edited with an Introduction by John Meyendorff and Robert Tobias .......................Ulrich Asendorf A History of the Bible as Literature. By David Norton. ................................ Cameron A. MacKenzie Ministry in the NmTestament. By David L. Bartlett .................................... Thomas M. Winger The Justificationof the Gentiles: Paul's Letters to the Galatians and Romans. By Hendrikus Boers ........Charles A. Gieschen Christianity and Christendom in the Middle Ages: The Relations Between Religion, Church, and Society. By Adriaan H. Bredero ...................Karl F. Fabrizius The Myste y and the Passion: A Homiletic Reading of the Gospel Traditions. By David G. Buttrick ...... Carl C. Fickenscher I1 Christ in Christian Tradition. By Aloys Grillrneier with Theresia Hainthaler ................. William C. Weinrich Theological Ethics of the New Testament. By Eduard Lohse ...................................H. Armin Moellering Paul's Narrative Thought World:The Tapestry of Tragedy and Triumph. By Ben Witherington .........Charles A. Gieschen Galileo, Bellarmine, and the Bible. By Richard J.Blackwell. ................................Cameron A. MacKenzie Teaching Law and Gospel. By William Fischer ... Erik J. Rottmann Books Received. .................................. 238 The Healing of Naaman in Missiological Perspective Walter A. Maier I11 This study analyzes the narrative of the healing of Naaman the Syrian, 2 Kings 53-19a.
    [Show full text]
  • “It Doesn't Make Sense.”
    “It Doesn’t Make Sense.” Presented by Rev. Kristen Lowe on 7/1/2018 At Crossroads United Methodist Church Waunakee, WI Scripture: Philippians 4:6-7 Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus. 2 Kings 5:13-14 But his officers tried to reason with him and said, “If the prophet had told you to do some great thing, wouldn’t you have done it? So you should certainly obey him when he says simply to go and wash and be cured!” So Naaman went down to the Jordan River and dipped himself seven times, as the prophet had told him to. And his flesh became as healthy as a little child’s, and he was healed! Jeremiah 17:7-8 “But blessed is the one who trusts in the Lord, whose confidence is in him. They will be like a tree planted by the water that sends out its roots by the stream. It does not fear when heat comes; its leaves are always green. It has no worries in a year of drought and never fails to bear fruit.” Today I want to take a very in depth look at our friend Naaman from 2 Kings as we listen to how naaman’s story impacts our story. Lurene shared a a few verses of the story where we find Naaman following Elisha the prophets advice by dunking himself 7 times in the Jordan and becoming cured.
    [Show full text]
  • Luke 4:14 – 30
    Luke 4:14 – 30 4:14 And Jesus returned to Galilee in the power of the Spirit, and news about him spread through all the surrounding district. 15 And he began teaching in their synagogues and was praised by all. 16 And he came to Nazareth, where he had been brought up; and as was his custom, he entered the synagogue on the Sabbath, and stood up to read. 17 And the book of the prophet Isaiah was handed to him. And he opened the book and found the place where it was written, 18 ‘The Spirit of the Lord is upon me, because he anointed me to preach the gospel to the poor. He has sent me to proclaim release to the captives, and recovery of sight to the blind, to set free those who are oppressed, 19 to proclaim the favorable year of the Lord.’ 20 And he closed the book, gave it back to the attendant and sat down; and the eyes of all in the synagogue were fixed on him. 21 And he began to say to them, ‘Today this Scripture has been fulfilled in your hearing.’ 22 And all were speaking well of him, and wondering at the gracious words which were falling from his lips; and they were saying, ‘Is this not Joseph’s son?’ 23 And he said to them, ‘No doubt you will quote this proverb to me, ‘Physician, heal yourself! Whatever we heard was done at Capernaum, do here in your hometown as well.’’ 24 And he said, ‘Truly I say to you, no prophet is welcome in his hometown.
    [Show full text]
  • Teacher Bible Study Lesson Overview/Schedule
    1st-3rd Grade Kids Bible Study Guide Unit 13, Session 4: Elisha and Naaman TEACHER BIBLE STUDY Everyone seems to get sick at some point in his or her lifetime … most often many, many times! Illness is probably no stranger to the kids you teach. In today’s Bible story, Naaman—a commander for the Syrian army—was really sick. He had leprosy, a skin disease that was likely disfiguring and isolating. Without a cure, Naaman would face great suffering. But help came from an unlikely source: a young slave girl. The people of Israel and Syria were often at odds with one another. The Syrians sometimes attacked the cities in Israel and plundered them. They took what they wanted, including people to work as slaves. The young slave girl who served Naaman’s wife had been taken from her home in Israel. As an Israelite, the girl knew about the one true God. She was familiar with God’s prophets, including Elisha, who had performed miracles to help and heal people. The girl told her mistress that Elisha the prophet could heal Naaman. So the king of Syria sent a letter to the king of Israel, asking him to cure Naaman of his leprosy. But the king of Israel had no power to heal Naaman. The power to heal comes only from God. Elisha called for Naaman. But what happened next was not at all what Naaman expected. Naaman expected Elisha to call upon the name of God, wave his hand over Naaman, and miraculously heal him. Instead, Elisha instructed Naaman to go wash in the river.
    [Show full text]
  • Another Look at the Story of Naaman Through the Lenses of Kraft
    Te Asbury Journal 70/1:63-75 © 2015 Asbury Teological Seminary DOI: 10.7252/Journal.01.2015S.04 Jeremy Chew I am Kneeling on the Outside, but I am Standing on the Inside: Another Look at the Story of Naaman through the Lenses of Kraft Abstract The story of Naaman in 2 Kings 5 has been a popular mining ground for theological positions and missiological perspectives. How one views Elisha’s response to Naaman in verse 19 is inevitably affected by one’s view regarding the appropriateness of how Naaman intends to resolve the confict between his new relationship with Yahweh and his former pagan practices. Based on the movement of the story, and the use of comparison and contrast of characters, Elisha’s answer should be seen as a positive affrmation, rather than a negative or indifferent response. Using Kraft’s model for conversion helps us see the positive benefts for doing so. Combining biblical studies and intercultural research methods, we discover that Elisha’s answer to Naaman is the most propitious response to a new convert returning to his former pagan culture. Keywords: Elisha, Naaman, characterization, Charles Kraft, conversion Jeremy Chew is a Ph.D. student at Asbury Theological Seminary in Wilmore, Kentucky. 63 64 Te Asbury Journal 70/1 (2015) Introduction The story of Naaman in 2 Kings 5 is described as a narrative that “includes themes of international intrigue, confession, monotheism, greed, grace, universalism, generosity, and the failure of ‘conventional wisdom’ in its complex structure” (Smith 1994:205). It is no wonder that, among the Elisha narratives, the story of Naaman has been a popular mining ground for theological positions and missiological perspectives.
    [Show full text]
  • Sesson 3: Open to Surprise the Healing of Naaman 2
    SESSON 3: OPEN TO SURPRISE THE HEALING OF NAAMAN NARRATOR 2: 8But when Elisha the man of God 2 KINGS 5:1-14 heard that the king of Israel had torn his clothes, he sent a message to the king, READERS: NARRATORS 1 AND 2; SERVANT; KING OF ARAM; KING OF ISRAEL, NAAMAN, ELISHA: Why have you torn your clothes? Let him ELISHA come to me, that he may learn that there is a proph- et in Israel. NARRATOR 1: Naaman, commander of the army of 9 the king of Aram, was a great man and in high favor NARRATOR 1: So Naaman came with his horses and chariots, and halted at the entrance of Elisha’s with his master, because by him the Lord had given 10 victory to Aram. The man, though a mighty warrior, house. Elisha sent a messenger to him, saying, suffered from leprosy. SERVANT: Go, wash in the Jordan seven times, and 2 your flesh shall be restored and you shall be clean. NARRATOR 2: Now the Arameans on one of their raids had taken a young girl captive from the land of 11 Israel, and she served Naaman’s wife. 3She said to NARRATOR 2: But Naaman became angry and her mistress, went away, saying, I thought that for me he would surely SERVANT: If only my lord were with the prophet who NAAMAN: is in Samaria! He would cure him of his leprosy. come out, and stand and call on the name of the Lord his God, and would wave his hand over the 12 4 spot, and cure the leprosy! Are not Abana and NARRATOR 1: So Naaman went in and told his lord just what the girl from the land of Israel had said.
    [Show full text]
  • Naaman and Gehazi a Sermon Preached by George Müller at Bethesda Chapel, Great George Street, Bristol on Sunday Evening; May 2Nd 1897
    Naaman and Gehazi A Sermon preached by George Müller at Bethesda Chapel, Great George Street, Bristol on Sunday Evening; May 2nd 1897 2 Kings v A great man was Naaman, a very great man, and not only so, but a very rich man, as we shall presently see by the illustration we have here. “But he was a leper.” O, how frequently does the Lord act in this way, that with all the glory and honour in connection with great standing in the world, amid the admiration of the world, there is some trial, some affliction, some special trial, or some special affliction associated. Thus it was here. This man was the chief captain of the mighty host of the King of Syria. God had greatly blessed him in that position, for through his instrumentality victory, great victory, had been gained. Personally, also he was “a mighty man in valour.” “But he was a leper.” Now, naturally, the desire under such circumstances was that there might be found a remedy for the disease; but it was not to be had. Yea, notwithstanding all that medical skill has been able to accomplish in these hundreds of years, and thousands of years, there never yet has been found a remedy for leprosy. It has been sought after, continually sought after, but without avail. Now, as I stated, Naaman would say, “O, I wish I could get rid of this leprosy;” and at last he did get rid of it. But this very leprosy was the means of his conversion - he would never have got into contact with the prophet in Samaria had it not been for the leprosy.
    [Show full text]
  • Gehazi: the Blind Servant Outline
    Gehazi: The Blind Servant Outline • 2 Kings 5: Story of Naaman • Gehazi’s Character • Gehazi’s Sins • Avoid following his path 2 Kings 5 9 Then Naaman went with his horses and chariot, and he stood at the door of Elisha’s house. 10 And Elisha sent a messenger to him, saying, “Go and wash in the Jordan seven times, and your flesh shall be restored to you, and you shall be clean.” 11 But Naaman became furious, and went away and said, “Indeed, I said to myself, ‘He will surely come out to me, and stand and call on the name of the LORD his God, and wave his hand over the place, and heal the leprosy. 2 Kings 5 12 Are not the Abanah and the Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them and be clean?” So he turned and went away in a rage. 13 And his servants came near and spoke to him, and said, “My father, if the prophet had told you to do something great, would you not have done it? How much more then, when he says to you, ‘Wash, and be clean’?” 2 Kings 5 14 So he went down and dipped seven times in the Jordan, according to the saying of the man of God; and his flesh was restored like the flesh of a little child, and he was clean. 15 And he returned to the man of God, he and all his aides, and came and stood before him; 2 Kings 5 and he said, “Indeed, now I know that there is no God in all the earth, except in Israel; now therefore, please take a gift from your servant.” 16 But he said, “ As the LORD lives, before whom I stand, I will receive nothing.” And he urged him to take it, but he refused.
    [Show full text]
  • Luke 4:21-30) Is That the Narrative Really Begins at V.14
    4th Sunday, Year C The Synagogue in Nazareth One thing that is evident when you look at this Gospel reading (Luke 4:21-30) is that the narrative really begins at v.14. As mentioned last week, it is as though the story was cut in half (last week vv.14-21) and we never got to know the reaction of the people in the synagogue. Fortunately, the story continues as Luke 4:21-30 is the Gospel reading for this Sunday (4th Ordinary, C). Many Lucan scholars hold that the two halves together are key and make clear the four major points in Luke’s account: the announcement of Jesus ministry as the fulfillment of God's salvation-time, a statement about the content of Jesus' ministry based on the quotation from Isaiah, the foreshadowing of Jesus' final suffering and rejection, the foreshadowing of the movement of the gospel from Jew to Gentile. (found in Stoffregen) Let us quickly review last week’s gospel text: 3rd Sunday Gospel 14 Jesus returned to Galilee in the power of the Spirit, and news of him spread throughout the whole region. 15 He taught in their synagogues and was praised by all. 16 He came to Nazareth, where he had grown up, and went according to his custom into the synagogue on the sabbath day. He stood up to read 17 and was handed a scroll of the prophet Isaiah. He unrolled the scroll and found the passage where it was written: 18 “The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor.
    [Show full text]
  • Shabbat Table Talk for Tazria
    Hebrew for Christians www.hebrew4christians.com Parashat Tazria Shabbat Table Talk Page Overview • Parashah: Tazria ( [;yrIz>t;., “She conceives”) • Chapters: Leviticus 12:1-13:59 hr"At yrEb.dIB. qAs[]l; Wnwñ"ciw> Ãwyt'wOc.miB. Wnvñ'D>qi rv,a] Ã~l'A[h' %l,mñ, Wnyheñl{a/ hw"hy> hT'a; %WrB' – Torah Study Blessing – Synopsis Our Torah portion this week continues the discussion of the laws of “purity” and “impurity” that began with parashat Tzav. A new mother is regarded as a niddah (a menstruent woman) and is considered “impure” ( tamei ) regarding the sanctuary for 40 days (if a boy) or 80 days (if a girl). On the eighth day of life a boy must be circumcised. After the mother’s “period of impurity” had ended, she was required to bring a yearling sheep as a burnt offering and a dove for a sin offering (if she is poor, two doves sufficed for both offerings). The portion next describes certain afflictions, collectively called tzara’at , that caused the affected person (or thing) to be both ritually impure (tamei) and in a state of uncleanness (tumah ). Note that tzara’at is not to be identified with “leprosy” (as some English translations say), since the symptoms of tzara’at included not just the afflicted person’s skin, but sometimes his clothes, pottery vessels, and house. When applied to people, tzara’at was a sort of a spiritual affliction (i.e., yisur: rwsy) that could only be diagnosed by a kohen (priest), not a doctor. If white or pink patches appeared on a person’s skin, the afflicted person was required to contact a kohen for an examination.
    [Show full text]