Tzaraath - Wikipedia. The Hebrew noun tzaraath (Hebrew צרעת [tsaˈʁaʕat], Romanized. Tiberian Hebrewṣāraʻaṯ and numerous variants of Englishtransliteration, including saraath, tzaraas, tzaraat, tsaraas and tsaraat) describes disfigurative conditions of the skin, hair of the beard and head, clothing made of linen or wool, or stones of homes located in the land of Israel. All variations are mainly referred to in chapters 1. Leviticus. Etymology[edit]The noun form comes from the verb tzara (צָרַע) which means "to have a skin disease." The linguistic root of tzaraath may mean "smiting", in comparison with Arabic, in reference to a Talmudical explanation that it serves as a punishment for sin; [1] it is quite possible that tzaraath was a general term for certain types of skin disease, rather than a particular condition,[2] and the Talmud maintains a similar view, arguing that tzaraath referred generally to any disease that produces sores and eruptions on the skin.[3]Translations[edit]The masoretic Torah text introduces three variations of tzaraath affecting the skin: שאת, ספחת ובהרת (Se'eth, Sapachath and Bahereth). The Septuagint, a translation of the Hebrew Bible originally used by Greek- speaking Jews and Gentile proselytes, translates the term tzaraath with Greek lepra (λέπρα), from which the cognate "leprosy" was traditionally used in English Bibles. The classical Greek term lepra is primarily used only of skin discoloration and not rot and mildew.[4] The JPS Tanakh translates it as a "scaly affection" in Leviticus 1. Tzaraath is sufficiently dissimilar from leprosy to be considered a different disease altogether, despite its coincidental translation in the Septuagint. For instance, tzaraath is not contagious between individuals, whereas leprosy is slightly contagious. Here is the complete English translation patch for the Game Gear title, Megami Tensei Gaiden: Last Bible Special. Not only has everything been translated, but some.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 New Testament describes instances of Jesus healing people with leprosy (Luke 5: 1. Hansen's disease is not established. The Torah identifies three manifestations of tzaraath: as an affliction of human skin, (Leviticus 1.Leviticus 1. 3: 4. Dvdfab 9 2 8 Portable Gps . Leviticus 1. 4: 3. 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. 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."אדם כי יהיה בעור בשרו שאת או ספחת או בהרת לנגע צרעת והובא אל אהרן הכהן או אל אחד מבניו הכהנים""When a person has on the skin of his body a swelling, a rash, or a discoloration, and it develops into a scaly affection of the skin of his body, it shall be reported to [or he shall be brought before] Aaron the priest or to one of his sons, the priests." (JPS Tanakh, Leviticus 1. According to some (such as Art. Scroll/Mesorah) the three subdivisions of skin tzaraath are best left transliterated, rather than translated, because there are no equivalent English terms and any attempt to translate them greatly diminishes the distinctiveness and focus of the Hebrew term. · · This feature is not available right now. Please try again later. Recovery Version. Reviewed by Murray Grindlay, February 2009. This review is based on the Recovery Version New Testament (revised edition, 1991) and the Recovery. The Gospel of Luke. The Holy Bible. Latin Vulgate Bible and English translation (CPDV), with translation commentary. Public domain. Though this is not the view of the Jewish Publication Society nor of the Bible Society. That Not What I Meant Tannen Pdf File more. 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 (נגע) "affliction", nega'im (plural: נגעים) and there are three varieties of nega'im that relate to human flesh, two of which are: boils and burns (Leviticus 1. Leviticus 1. 3: 2. Mishnah[edit]The laws of tzaraath are dealt with in Mishnah Nega'im. Patches of the skin[edit]Patches of the skin are confirmed as tzaraath by the occurrence of one of three signs: [6]white hair (והיא הפכה שיער לבן) – if at least two hairs within the confines of the negah turn white[7]healthy flesh (ומחית בשר חי) – if skin of a normal appearance appears within the confines of the patch[7]spreading (ואם פשה תפשה המספחת בעור) – if the patch became enlarged since the time of the initial examination by the Kohen[8]Whereas baldness is not a form of tzaraath, patches that occur on a bald scalp may be tzaraath if they meet the criteria as mentioned by the Torah. 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 (נגע לבן אדמדם).[9] This can occur in one of two places: within what are referred to as a man's posterior baldness (קרחת) and anterior baldness (גבחת). If someone cuts off some skin or a part of his body to remove a negah, he becomes impure, even if he had no confirming signs. He may become pure only after another negah forms.[1. The exception is when a negah appears on the tip of the foreskin and is cut off during circumcision, which is permitted, because a positive commandment overrides a negative commandment.[1. Boils and burns[edit]Boils and burns, as occur naturally as a result of an abscess, blunt force trauma or thermal insult to the skin, are not tzaraath and do not carry impurity. 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: [1. Leviticus 1. 3: 2. Leviticus 1. 3: 2. Bald patches or lesions of the scalp or beard[edit]The initial symptom of this type of negah is patches of hair loss. According to Maimonides, scalp and beard nega'im are characterized by hair loss without any change to the skin of the bald spot [1. here. The Tosefta, however, maintains that the skin of the bald spot does indeed become altered in a negah. There are two confirming signs: [1. Leviticus 1. 3: 3. Maimonides. 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[edit]For all of the different types of nega'im of human flesh, there is a similar protocol put in place by the Torah for determining whether or not the skin eruption is indeed tzaraath. 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 (טמא, "ritually impure"). Leviticus 1. 3: 3, 2. If the criteria are not met by the lesion during the initial examination by the kohen, the individual is confined in his home for seven days, pending a follow- up examination (Leviticus 1. If the criteria for tzaraath are again not met and the lesion has not spread, there is a difference in protocol depending of the type of lesion. For patches of the skin, another confinement period of seven days is imposed.[1. For boils or burns, the kohen declares it merely a צרבת (tzarevet, "scar") and there are no further examinations (Leviticus 1. For bald patches or lesions of the scalp or beard, another confinement period of seven days is imposed.
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