Why does the Torah insert the word "Vera'ah ha'Kohen"?
What is the corollary between "ve'Yatza ha'Kohen el mi'Chutz la'Machaneh" and "ve'Huva el ha'Kohen"?
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
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.
From which the Metzora was sent once he was declared a Muchlat (Rashi). Moshav Zekenim implies that. Refer also to 13:46:2:1**.
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.
What are the implications of "ve'Hinei Nirpa Nega ... "?
Megilah, 8b: It implies that it is only a Metzora Muchlat - whose Taharah is dependent (not upon days, but) upon being healed, who requires shaving and birds (and a Korban), 1 but not a Musgar.
See Torah Temimah, note 13.
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"?
Sifra: We learn from "Vehinei Nirpa" that he is cured - if the Nega disappeared; from "ha'Nega" - if the white hairs disappeared; from "ha'Tzara'as" - if the Michyah disappeared, and from "min ha'Tzaru'a - that he is cured even if only one of the white hairs or only part of the Michyah disappeared,
Sifra: "min ha'Tzaru'a" incorporates in the Din of Tziparim a Metzora whose cure came about through the Nega spreading to the entire body. 1
See Torah Temimah, note 16.
Why does the Torah add the (otherwise superfluous) words "min ha'Tzaru'a"?
