1. The Torah includes 53 parshiyos. During a non-leap-year, there are 50 or 51 shabbosim. In a leap year, there are 54 or 55 weeks. There is no specific week when each parsha must be read — besides for parshas Vezos HaBeracha, which is always read on Simchas Torah, whether it falls out during the week or on Shabbos. The Shulchan Aruch writes that there are certain parshiyos which must be read before certain parshas — such as parshas Tzav, which must be read on the Shabbos before Pesach, in a non-leap year. Based on these calculations, certain parshas must be connected to each other, Tazria-Metzora among them.
2. Rabi Tarfon is mentioned 49 times times in the Mishna: 9 times in Seder Zero’im. 6 times in Seder Mo’ed. 9 times in Seder Noshim. 6 times in Seder Nezikin. 10 times in Seder Kodshim. 9 times in Seder Taharos.
3. (1): In Medrash Eicha Rabasi, it tells of a “town of males” — where any woman who gave birth, would bear a son. If a woman inhabitant of the city wished to give birth to a girl, they would leave the city. Likewise, if a woman from another city wished to give birth to a son, they would give birth in this city.
(2): It is brought in Maseches Tomid that Alexander the Great once arrived at a city where only women resided, and he wished to wage war with them. The women told him: “if you will kill us, they will say: ‘He killed women,’ and this is no strength. And if we will kill you, they will say: ‘How inferior is this king, who was killed by women.’ Therefore, it’s better if you hold yourself in, and do not wage war with us — lest you be embarrassed.” Alexander said that he would listen to them. Then, they brought him bread to eat.
4. (1): a. From the biblical point of view, and in those times, (though not what the halacha is now,) a woman would become pure after 7 days since giving birth. Thus, the parents would have that joy at the bris mila, through it being held on the 8th day. — Maseches Nida
b. So that the child will certainly have been alive for a Shabbos — for the holiness of Shabbos prepares the child for his inclusion within the covenant of the Jewish people. — Vayikra Raba
And see Likutei Torah, that Shabbos is “an awakening from above,” which comes after the “awakening from below;” and mila is even loftier — meaning, that it is from a place that an “awakening from below” cannot reach.
(2): The borcho “Refoeinu” is the 8th brocho of Shmone Esre. This corresponds with Mila, which is performed on the 8th day, and from which the child needs healing.
5. (1): Based on the Zohar Chodosh, it is thrown into earth.
(2): Doing so reminds us that man’s end is internment in earth. This is hinted to in the word “ימול — should circumcize,” as it is an acronym for the words, “יסודו מעפר וסופו לעפר — [man is] sourced in earth, and his end is [to be interred] in earth.” — Me’otzros Shimon
6. Tiferes Yisroel deals with this question: whether a Kohen would be able to view tzara’as through glasses. The basis for this deliberation is the wording of the passuk: “And the Kohen will see” — whether this must mean that they see with their naked eye.
See Sha’alos Uteshuvos “Tuv Ta’am,” who holds that a shochet may not shecht animals while wearing glasses.
But in the sefer “Da’as Torah,” the author writes that it is permitted to do so.
In Sha’alos Uteshuvos “Shevus Yaakov,” he deals with whether a Dayan may hold a chalitza ceremony while wearing glasses — being that the passuk says, “In front of the eyes of the elders,” (Tetzei, 25:9.)
In Sha’alos Uteshuvos “Halachos Ketanos,” he deals with whether the Torah may be read for the public through glasses.
7. Hairs fall out when their moisture dries out. The Even Ezra says: “And He did not mention a woman [with regard to baldness.] Because of the abundance of moisture she has, a woman’s head will not become bald. [The association with moisture is] because hair is similar to grass.”
8. (1): Yalkut Simoni: “Rabi Yochanan says that one must distance themselves from a metzora to the East, by 4 amos; Reish Lokish says by 100 amos. It is explained that they are not in disagreement, rather, it depends if a wind is blowing. If there is no wind, then one must distance themselves by only 4 amos, and if the wind is blowing, they must distance themselves by 100 amos. Rabi Ami and Rabi Asi would not walk on a street where metzora’im resided.”
(2): The haftorah of parshas Metzroa relates: “And 4 men were metzora’im, and they said one to another,” (Melochim II, 7:3.) This infers that they sat in isolation together.
And see Malbim, who interprets that “alone” does not mean without any people, as all Jewish people are referred to as “a nation which dwells alone.”
However, the Raavad says one metzora must not sit within 4 amos of another metzora. The Maharatz Chayus also says that metzora’im cannot sit together.
(And see Likutei Sichos, vol. 22, pg. 73-74.)
9. “And the Kohen shall command, and the house should be emptied, before the Kohen arrives to view the blemish — so that everything in the home should not [potentially] become impure, [if they are there when the Kohen pronounces the home impure,”] (Metzora, 14:36, and see Rashi. See Encyclopedia Talmudis, entry on “Hatorah Chasa.”)
10. On Metzora, 14:4, Sifsei Chachomim says: “I would think that he should bring impure birds, which chirp louder, and create more noise than kosher birds.”
