ב"ה

Learning & Values Parshah (Weekly Torah) Vayikra - Leviticus Metzora Texts & Summaries

Torah Reading for Metzora

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First Portion

Vayikra (Leviticus) Chapter 14

1God spoke to Moses, saying,		אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2“The following is the law regarding the person afflicted with tzara’at. His purification must take place during the day. He must be brought to the priest.		בזֹ֤את תִּֽהְיֶה֙ תּוֹרַ֣ת הַמְּצֹרָ֔ע בְּי֖וֹם טָֽהֳרָת֑וֹ וְהוּבָ֖א אֶל־הַכֹּהֵֽן:
זֹאת תִּֽהְיֶה תּוֹרַת וגו' - (lit.) This must be the law of the metzora [on the day of his purification]. The wording implies a precise procedure, teaching that one may not purify him at night.		זֹאת תִּֽהְיֶה תּוֹרַת וגו'. מְלַמֵּד שֶׁאֵין מְטַהֲרִין אוֹתוֹ בַּלַּיְלָה (ספרא):
3The priest must go outside the camp. The priest must examine him, and if the tzara’at-lesion has healed on the afflicted person,		גוְיָצָא֙ הַכֹּהֵ֔ן אֶל־מִח֖וּץ לַמַּֽחֲנֶ֑ה וְרָאָה֙ הַכֹּהֵ֔ן וְהִנֵּ֛ה נִרְפָּ֥א נֶֽגַע־הַצָּרַ֖עַת מִן־הַצָּרֽוּעַ:
אֶל־מִחוּץ לַמַּֽחֲנֶה - Outside the camp - i.e., outside the three camps, to the place where the metzora had been banished during the period he was conclusively defiled.		אֶל־מִחוּץ לַמַּֽחֲנֶה. חוּץ לִשְׁלוֹשָׁה מַחֲנוֹת שֶׁנִּשְׁתַּלַח שָׁם בִּימֵי חֲלוּטוֹ:
4the priest must order someone to take for the person who is to be purified two live birds of a species that does not render one spiritually defiled, plus a cedar stick, a strip of scarlet wool, and some hyssop.		דוְצִוָּה֙ הַכֹּהֵ֔ן וְלָקַ֧ח לַמִּטַּהֵ֛ר שְׁתֵּֽי־צִפֳּרִ֥ים חַיּ֖וֹת טְהֹר֑וֹת וְעֵ֣ץ אֶ֔רֶז וּשְׁנִ֥י תוֹלַ֖עַת וְאֵזֹֽב:
חַיּוֹת - Live. This excludes those suffering from a fatal disease.		חַיּוֹת. פְּרָט לִטְרֵפוֹת:
טְהֹרוֹת - (lit.) [Ritually] pure. This excludes a spiritually impure bird, i.e., unfit for consumption. Since tzara’at-lesions come as a punishment for slander, spoken during idle chatter, birds are required for a metzora’s purification, since they chatter continuously, with loud chirping.		טְהֹרוֹת. פְּרָט לְעוֹף טָמֵא, לְפִי שֶׁהַנְּגָעִים בָּאִין עַל לָשׁוֹן הָרַע שֶׁהוּא מַעֲשֵׂה פִטְפּוּטֵי דְבָרִים, לְפִיכָךְ הֻזְקְקוּ לְטָהֳרָתוֹ צִפֳּרִים שֶׁמְּפַטְפְּטִין תָּמִיד בְּצִפְצוּף קוֹל (ערכין ט"ז):
וְעֵץ אֶרֶז - Plus a cedar stick - for tzara’at-lesions come because of haughtiness.		וְעֵץ אֶרֶז. לְפִי שֶׁהַנְּגָעִים בָּאִין עַל גַּסּוּת הָרוּחַ (שם):
וּשְׁנִי תוֹלַעַת וְאֵזֹֽב - A strip of scarlet wool and some hyssop. How can he improve himself, in order that he be cured? Let him humble himself from his haughtiness like a worm (תּוֹלַעַת) and like hyssop.		וּשְׁנִי תוֹלַעַת וְאֵזֹֽב. מַה תַּקָּנָתוֹ וְיִתְרַפֵּא? יַשְׁפִּיל עַצְמוֹ מִגַּאֲוָתוֹ כְּתוֹלַעַת וּכְאֵזוֹב:
עץ אֶרֶז - means a stick of cedar wood.		עץ אֶרֶז. מַקֵּל שֶׁל אֶרֶז:
שני תוֹלַעַת - i.e., a long strip of wool dyed scarlet.		שני תוֹלַעַת. לָשׁוֹן שֶׁל צֶמֶר צָבוּעַ זְהוֹרִית:
5The priest must order someone to slaughter one bird such that its blood drip onto spring water in an earthenware vessel.		הוְצִוָּה֙ הַכֹּהֵ֔ן וְשָׁחַ֖ט אֶת־הַצִּפּ֣וֹר הָֽאֶחָ֑ת אֶל־כְּלִי־חֶ֖רֶשׂ עַל־מַ֥יִם חַיִּֽים:
עַל־מַיִם חַיִּֽים - Onto spring water. He first places the water in the vessel, enough that the blood of the bird be noticeable in it. And how much water is this? A quarter of a log.		עַל־מַיִם חַיִּֽים. נוֹתֵן אוֹתָם תְּחִלָּה בִּכְלִי, כְּדֵי שֶׁיְּהֵא דַם צִפּוֹר נִכָּר בָּהֶם, וְכַמָּה הֵם? רְבִיעִית (סוטה ט"ז):
6As for the live bird, the priest must take it, along with the cedar stick, the strip of scarlet wool, and the hyssop, and dip them along with the live bird into the blood of the slaughtered bird that previously dripped onto the spring water.		ואֶת־הַצִּפֹּ֤ר הַֽחַיָּה֙ יִקַּ֣ח אֹתָ֔הּ וְאֶת־עֵ֥ץ הָאֶ֛רֶז וְאֶת־שְׁנִ֥י הַתּוֹלַ֖עַת וְאֶת־הָֽאֵזֹ֑ב וְטָבַ֨ל אוֹתָ֜ם וְאֵ֣ת \| הַצִּפֹּ֣ר הַֽחַיָּ֗ה בְּדַם֙ הַצִּפֹּ֣ר הַשְּׁחֻטָ֔ה עַ֖ל הַמַּ֥יִם הַחַיִּֽים:
אֶת־הַצִּפֹּר הַֽחַיָּה יִקַּח אֹתָהּ - As for the live bird, he must take it. This teaches us that he does not bind it together with the other objects, but takes it on its own. The cedar stick and the hyssop, however, are tied together with the scarlet strip, like that which it says: “along with the cedar stick, the strip of scarlet wool, and the hyssop” – one “taking” for the three of them. I might think that just as the bird is not included in the binding, so is it not included in the dipping? In order to preclude this, Scripture states: “and dip them along with the live bird,” making the bird included with the dipping.		אֶת־הַצִּפֹּר הַֽחַיָּה יִקַּח אֹתָהּ. מְלַמֵּד שֶׁאֵינוֹ אוֹגְדָהּ עִמָּהֶם, אֶלָּא מַפְרִישָׁהּ לְעַצְמָהּ, אֲבָל הָעֵץ וְהָאֵזוֹב כְּרוּכִין יַחַד בִּלְשׁוֹן הַזְּהוֹרִית, כָּעִנְיָן שֶׁנֶּאֱמַר וְאֶת עֵץ הָאֶרֶז וְאֶת שְׁנִי הַתּוֹלַעַת וְאֶת הָאֵזֹב — קִיחָה אַחַת לִשְׁלָשְׁתָּן; יָכוֹל כְּשֵׁם שֶׁאֵינָהּ בִּכְלַל אֲגֻדָּה, כָּךְ לֹא תְהֵא בִכְלַל טְבִילָה, תַּלְמוּד לוֹמָר וְטָבַל אוֹתָם וְאֵת הַצִּפֹּר הַחַיָּה — הֶחֱזִיר אֶת הַצִּפּוֹר לִכְלַל טְבִילָה (ספרא):
7He must then dash some of the blood and water seven times upon the person being purified from tzara’at, and he will thereby purify him. The priest must then send away the live bird into the open field.		זוְהִזָּ֗ה עַ֧ל הַמִּטַּהֵ֛ר מִן־הַצָּרַ֖עַת שֶׁ֣בַע פְּעָמִ֑ים וְטִ֣הֲר֔וֹ וְשִׁלַּ֛ח אֶת־הַצִּפֹּ֥ר הַֽחַיָּ֖ה עַל־פְּנֵ֥י הַשָּׂדֶֽה:
8The person being purified must then immerse his garments in the water of a mikveh, shave off all his hair and immerse himself in the water of a mikveh, and he will thus be purified. After this, he may enter the camp, but he must remain outside his tent for seven days.		חוְכִבֶּס֩ הַמִּטַּהֵ֨ר אֶת־בְּגָדָ֜יו וְגִלַּ֣ח אֶת־כָּל־שְׂעָר֗וֹ וְרָחַ֤ץ בַּמַּ֨יִם֙ וְטָהֵ֔ר וְאַחַ֖ר יָב֣וֹא אֶל־הַמַּֽחֲנֶ֑ה וְיָשַׁ֛ב מִח֥וּץ לְאָֽהֳל֖וֹ שִׁבְעַ֥ת יָמִֽים:
וְיָשַׁב מִחוּץ לְאָֽהֳלוֹ - He must remain outside his tent. This teaches us that he may not engage in marital relations.		וְיָשַׁב מִחוּץ לְאָֽהֳלוֹ. מְלַמֵּד שֶׁאָסוּר בְּתַשְׁמִישׁ הַמִּטָּה (שם):
9On the seventh day, he must shave off all his hair—his head, his beard, and his eyebrows—and he must shave off all his hair. He must then immerse his garments and immerse his flesh in the water of a mikveh, and thus be purified.		טוְהָיָה֩ בַיּ֨וֹם הַשְּׁבִיעִ֜י יְגַלַּ֣ח אֶת־כָּל־שְׂעָר֗וֹ אֶת־רֹאשׁ֤וֹ וְאֶת־זְקָנוֹ֙ וְאֵת֙ גַּבֹּ֣ת עֵינָ֔יו וְאֶת־כָּל־שְׂעָר֖וֹ יְגַלֵּ֑חַ וְכִבֶּ֣ס אֶת־בְּגָדָ֗יו וְרָחַ֧ץ אֶת־בְּשָׂר֛וֹ בַּמַּ֖יִם וְטָהֵֽר:
אֶת־כָּל־שְׂעָרוֹ וגו' - All his hair… In this verse, there is a general statement (“all his hair”), followed by a qualification (“his head, his beard, and his eyebrows”), followed by another general statement (“all his hair”). This sentence-formation teaches us to include any place where there is a dense growth of hair that is visible.		אֶת־כָּל־שְׂעָרוֹ וגו'. כְּלָל וּפְרָט וּכְלָל, לְהָבִיא כָּל מְקוֹם כִּנּוּס שֵׂעָר וְנִרְאֶה (סוטה ט"ז):
10On the eighth day, he must take two unblemished male lambs and one unblemished female lamb in its first year, three tenths of an ephah of fine flour mixed with oil as a grain-offering, and one log of oil.		יוּבַיּ֣וֹם הַשְּׁמִינִ֗י יִקַּ֤ח שְׁנֵֽי־כְבָשִׂים֙ תְּמִימִ֔ם וְכַבְשָׂ֥ה אַחַ֛ת בַּת־שְׁנָתָ֖הּ תְּמִימָ֑ה וּשְׁלשָׁ֣ה עֶשְׂרֹנִ֗ים סֹ֤לֶת מִנְחָה֙ בְּלוּלָ֣ה בַשֶּׁ֔מֶן וְלֹ֥ג אֶחָ֖ד שָֽׁמֶן:
וְכַבְשָׂה אַחַת - And one female lamb - as a sin-offering.		וְכַבְשָׂה אַחַת. לְחַטָּאת:
וּשְׁלשָׁה עֶשְׂרֹנִים - Three-tenths [of an ephah] - as grain-offerings to accompany the libations of these three lambs, for the sin-offering and guilt-offering of a metzora also require libations.		וּשְׁלשָׁה עֶשְׂרֹנִים. לְנִסְכֵּי שְׁלוֹשָׁה כְבָשִֹים הַלָּלוּ, שֶׁחַטָּאתוֹ וַאֲשָׁמוֹ שֶׁל מְצֹרָע טְעוּנִין נְסָכִים (מנחות צ"א):
וְלֹג אֶחָד שָֽׁמֶן - And one log of oil - for dashing upon him seven times, and for applying to the antihelix of his ear, thumb, and big toe.		וְלֹג אֶחָד שָֽׁמֶן. לְהַזּוֹת עָלָיו שֶׁבַע, וְלִתֵּן מִמֶּנּוּ עַל תְּנוּךְ אָזְנוֹ וּמַתַּן בְּהוֹנוֹת:
11The priest who is performing the purification must position the person being purified, together with these things, before God, i.e., in front of the entrance to the Courtyard of the Tent of Meeting.		יאוְהֶֽעֱמִ֞יד הַכֹּהֵ֣ן הַֽמְטַהֵ֗ר אֵ֛ת הָאִ֥ישׁ הַמִּטַּהֵ֖ר וְאֹתָ֑ם לִפְנֵ֣י יְהֹוָ֔ה פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
לִפְנֵי ה' - Before God - i.e., at the Nikanor Gate, but not in the Courtyard itself, for he still lacks atonement, i.e., he requires bringing his sacrifices to be fully rid of ritual defilement.		לִפְנֵי ה'. בְּשַׁעַר נִקָּנוֹר, וְלֹא בָעֲזָרָה עַצְמָהּ, לְפִי שֶׁהוּא מְחֻסָּר כִּפּוּרִים (כלים פ"א):
12The priest must take one of the two male lambs and bring it as a guilt-offering, along with the log of oil. He must wave them as a wave-offering before God.		יבוְלָקַ֨ח הַכֹּהֵ֜ן אֶת־הַכֶּ֣בֶשׂ הָֽאֶחָ֗ד וְהִקְרִ֥יב אֹת֛וֹ לְאָשָׁ֖ם וְאֶת־לֹ֣ג הַשָּׁ֑מֶן וְהֵנִ֥יף אֹתָ֛ם תְּנוּפָ֖ה לִפְנֵ֥י יְהֹוָֽה:
וְהִקְרִיב אֹתוֹ לְאָשָׁם - And bring it as a guilt-offering - i.e., he must bring it into the Courtyard with the purpose in mind that it be a guilt-offering.		וְהִקְרִיב אֹתוֹ לְאָשָׁם. יַקְרִיבֶנּוּ לְתוֹךְ הָעֲזָרָה לְשֵׁם אָשָׁם לְהָנִיף, שֶׁהוּא טָעוּן תְּנוּפָה חָי (מנחות ס"ב):
וְהֵנִיף - He must wave - for it requires waving while still alive.		וְהֵנִיף. שהוא טעון תנופה חי:
וְהֵנִיף אֹתָם - He must wave them - i.e., the guilt-offering and the log of oil.		וְהֵנִיף אֹתָם. אֶת הָאָשָׁם וְאֶת הַלֹּג (שם ס"א):

Second Portion

Vayikra (Leviticus) Chapter 14

13The priest must slaughter the lamb in the place where one slaughters the sin-offering and the ascent-offering, within the holy place, for regarding the priest’s service, the guilt-offering is like the sin-offering. It is a sacrifice of superior holiness.		יגוְשָׁחַ֣ט אֶת־הַכֶּ֗בֶשׂ בִּ֠מְק֠וֹם אֲשֶׁ֨ר יִשְׁחַ֧ט אֶת־הַֽחַטָּ֛את וְאֶת־הָֽעֹלָ֖ה בִּמְק֣וֹם הַקֹּ֑דֶשׁ כִּ֡י כַּֽ֠חַטָּ֠את הָֽאָשָׁ֥ם הוּא֙ לַכֹּהֵ֔ן קֹ֥דֶשׁ קָֽדָשִׁ֖ים הֽוּא:
בִּמְקוֹם אֲשֶׁר יִשְׁחַט וגו' - In the place where one slaughters…. i.e., on the north side of the Altar. Why does Scripture need to state this? Is it not already prescribed in the regulation of the guilt-offering in parashat Tzav et Aharon 1 that the guilt-offering be slaughtered north of the Altar? The answer is that since this offering is different from regular guilt-offerings in that it requires “positioning” in front of the entrance, 2 I might think that its slaughter also must be performed in the place where it is positioned. It therefore says: “he must slaughter…in the place where one slaughters….”		בִּמְקוֹם אֲשֶׁר יִשְׁחַט וגו'. עַל יֶרֶךְ הַמִּזְבֵּחַ בַּצָּפוֹן, וּמַה תַּלְמוּד לוֹמַר? וַהֲלֹא כְבָר נֶאֱמַר בְּתוֹרַת אָשָׁם בְפָרָשַׁת צַו אֶת אַהֲרֹן שֶׁהָאָשָׁם טָעוּן שְׁחִיטָה בַצָּפוֹן? לְפִי שֶׁיָּצָא זֶה מִכְּלַל אֲשָׁמוֹת לִדּוֹן בְּהַעֲמָדָה, יָכוֹל תְּהֵא שְׁחִיטָתוֹ בִּמְקוֹם הַעֲמָדָתוֹ, לְכָךְ נֶאֱמַר "וְשָׁחַט … בִּמְקוֹם אֲשֶׁר יִשְׁחַט וְגוֹ'" (ספרא):
כִּי כַּֽחַטָּאת - (lit.) For like the sin-offering - i.e., like all sin-offerings.		כִּי כַּֽחַטָּאת. כִּי כְּכָל הַחַטָּאוֹת:
הָאָשָׁם - the guilt-offering. this one.		הָאָשָׁם. הַזֶּה:
הוּא לַכֹּהֵן - is for the priest - i.e., regarding all acts of service that are dependent on the priest, this guilt-offering is equated to a sin-offering. This is stated so that you not say: Since its blood has a separate rule than the general rule of other guilt-offerings in that it is applied on the antihelix of the ear and on the thumb and big toe, it should not require applying its blood and burning its designated parts on the Altar. It therefore says: “regarding the priest’s service, the guilt-offering is like the sin-offering.” I might then think that its blood is applied to the upper part of the Altar like a sin-offering? Scripture therefore states: “The following is the regulation of the guilt-offering,” 3 as stated in Torat Kohanim.		הוּא לַכֹּהֵן. בְּכָל עֲבוֹדוֹת הַתְּלוּיוֹת בַּכֹּהֵן הֻשְׁוָה אָשָׁם זֶה לְחַטָּאת. שֶׁלֹּא תֹאמַר הוֹאִיל וְיָצָא דָמוֹ מִכְּלַל שְׁאָר אֲשָׁמוֹת לִנָּתֵן עַל תְּנוּךְ וּבְהוֹנוֹת, לֹא יְהֵא טָעוּן מַתַּן דָּמִים וְאֵמוּרִים לְגַבֵּי מִזְבֵּחַ, לְכָךְ נֶאֱמַר כִּי כַּחַטָּאת הָאָשָׁם הוּא לַכֹּהֵן יָכוֹל יְהֵא דָמוֹ נִתָּן לְמַעְלָה כַּחַטָּאת, תַּלְמוּד לוֹמַר וְכוּ' בְּתוֹרַת כֹּהֲנִים:
14The priest must take some of the blood of the guilt-offering, and the priest must apply it with his finger onto the middle of the ridge of the antihelix of the right ear of the person being purified, on his right thumb, and on his right big toe.		ידוְלָקַ֣ח הַכֹּהֵן֘ מִדַּ֣ם הָֽאָשָׁם֒ וְנָתַן֙ הַכֹּהֵ֔ן עַל־תְּנ֛וּךְ אֹ֥זֶן הַמִּטַּהֵ֖ר הַיְמָנִ֑ית וְעַל־בֹּ֤הֶן יָדוֹ֙ הַיְמָנִ֔ית וְעַל־בֹּ֥הֶן רַגְל֖וֹ הַיְמָנִֽית:
תְּנוּךְ - is the middle section of the ear. The meaning of תְּנוּךְ is not recognizable to me in the word, but the “interpreters” call it “tendros” in Old French, a word possessing some similar sounds.		תְּנוּךְ. גָּדֵר אֶמְצָעִי שֶׁבָּאֹזֶן, וּלְשׁוֹן תְּנוּךְ לֹא נוֹדַע לִי, וְהַפּוֹתְרִים קוֹרִים לוֹ טנד"רום:
בֹּהֶן - is the thumb.		בֹּהֶן. גּוּדָל:
15The priest must take some of the log of oil and pour it onto the priest’s left palm.		טווְלָקַ֥ח הַכֹּהֵ֖ן מִלֹּ֣ג הַשָּׁ֑מֶן וְיָצַ֛ק עַל־כַּ֥ף הַכֹּהֵ֖ן הַשְּׂמָאלִֽית:
16The priest must then dip his right index finger into some of the oil that is on his left palm, and dash some of the oil with his index finger seven times before God.		טזוְטָבַ֤ל הַכֹּהֵן֙ אֶת־אֶצְבָּע֣וֹ הַיְמָנִ֔ית מִן־הַשֶּׁ֕מֶן אֲשֶׁ֥ר עַל־כַּפּ֖וֹ הַשְּׂמָאלִ֑ית וְהִזָּ֨ה מִן־הַשֶּׁ֧מֶן בְּאֶצְבָּע֛וֹ שֶׁ֥בַע פְּעָמִ֖ים לִפְנֵ֥י יְהֹוָֽה:
לִפְנֵי ה' - Before God - i.e., toward the Holy of Holies.		לִפְנֵי ה'. כְּנֶגֶד בֵּית קָדְשֵׁי הַקֳּדָשִׁים (ספרא):
17The priest must apply some of the remainder of the oil that is in his palm on the middle of the ridge of the antihelix of the right ear of the person being purified, on his right thumb, and on his right big toe, on the blood of the guilt-offering.		יזוּמִיֶּ֨תֶר הַשֶּׁ֜מֶן אֲשֶׁ֣ר עַל־כַּפּ֗וֹ יִתֵּ֤ן הַכֹּהֵן֙ עַל־תְּנ֞וּךְ אֹ֤זֶן הַמִּטַּהֵר֙ הַיְמָנִ֔ית וְעַל־בֹּ֤הֶן יָדוֹ֙ הַיְמָנִ֔ית וְעַל־בֹּ֥הֶן רַגְל֖וֹ הַיְמָנִ֑ית עַ֖ל דַּ֥ם הָֽאָשָֽׁם:
18The priest must apply what is left over from the oil in the priest’s palm onto the head of the person being purified. The priest will effect atonement for him before God.		יחוְהַנּוֹתָ֗ר בַּשֶּׁ֨מֶן֙ אֲשֶׁר֙ עַל־כַּ֣ף הַכֹּהֵ֔ן יִתֵּ֖ן עַל־רֹ֣אשׁ הַמִּטַּהֵ֑ר וְכִפֶּ֥ר עָלָ֛יו הַכֹּהֵ֖ן לִפְנֵ֥י יְהֹוָֽה:
19The priest must then offer up the sin-offering, effecting atonement for the person being purified of his defilement. After this, he must slaughter the ascent-offering.		יטוְעָשָׂ֤ה הַכֹּהֵן֙ אֶת־הַ֣חַטָּ֔את וְכִפֶּ֕ר עַל־הַמִּטַּהֵ֖ר מִטֻּמְאָת֑וֹ וְאַחַ֖ר יִשְׁחַ֥ט אֶת־הָֽעֹלָֽה:
20The priest must bring the ascent-offering and the grain-offering up to the top of the Altar. The priest will thus effect atonement for him, and he will be purified.		כוְהֶֽעֱלָ֧ה הַכֹּהֵ֛ן אֶת־הָֽעֹלָ֥ה וְאֶת־הַמִּנְחָ֖ה הַמִּזְבֵּ֑חָה וְכִפֶּ֥ר עָלָ֛יו הַכֹּהֵ֖ן וְטָהֵֽר:
וְאֶת־הַמִּנְחָה - And the grain-offering - i.e., the grain-offering accompanying the ascent-offering animal’s libation.		וְאֶת־הַמִּנְחָה. מִנְחַת נְסָכִים שֶׁל בְּהֵמָה:

Footnotes

Leviticus 7:2.

Leviticus 14:11.

Leviticus 7:1.

Third Portion

Vayikra (Leviticus) Chapter 14

21If he is poor and cannot afford these sacrifices, he must take one male lamb as a guilt-offering, as a wave-offering, to effect atonement for him; one-tenth of an ephah of fine flour mixed with oil as a grain-offering; a log of oil;		כאוְאִם־דַּ֣ל ה֗וּא וְאֵ֣ין יָדוֹ֘ מַשֶּׂ֒גֶת֒ וְ֠לָקַ֠ח כֶּ֣בֶשׂ אֶחָ֥ד אָשָׁ֛ם לִתְנוּפָ֖ה לְכַפֵּ֣ר עָלָ֑יו וְעִשָּׂר֨וֹן סֹ֜לֶת אֶחָ֨ד בָּל֥וּל בַּשֶּׁ֛מֶן לְמִנְחָ֖ה וְלֹ֥ג שָֽׁמֶן:
וְעִשָּׂרוֹן סֹלֶת אֶחָד - One-tenth [of an ephah] of fine flour - i.e., for this sheep, which is one, he brings one-tenth of an ephah for its libation.		וְעִשָּׂרוֹן סֹלֶת אֶחָד. לְכֶבֶשׂ זֶה שֶׁהוּא אֶחָד, יָבִיא עִשָּׂרוֹן אֶחָד לִנְסָכָיו:
וְלֹג שָֽׁמֶן - And a log of oil - to apply some of it on the thumbs; but Scripture did not need to specify the oil mixed with the grain-offering accompanying the libation.		וְלֹג שָֽׁמֶן. לָתֵת מִמֶּנּוּ עַל הַבְּהוֹנוֹת; וְשֶׁמֶן שֶׁל נִסְכֵּי הַמִּנְחָה לֹא הֻזְקַק הַכָּתוּב לְפָרֵשׁ:
22and two turtledoves or two young pigeons, according to what he can afford, one as a sin-offering and the other as an ascent-offering.		כבוּשְׁתֵּ֣י תֹרִ֗ים א֤וֹ שְׁנֵי֙ בְּנֵ֣י יוֹנָ֔ה אֲשֶׁ֥ר תַּשִּׂ֖יג יָד֑וֹ וְהָיָ֤ה אֶחָד֙ חַטָּ֔את וְהָֽאֶחָ֖ד עֹלָֽה:
23He must bring them to the priest on the eighth day of his purification, to the entrance to the Courtyard of the Tent of Meeting before God.		כגוְהֵבִ֨יא אֹתָ֜ם בַּיּ֧וֹם הַשְּׁמִינִ֛י לְטָֽהֳרָת֖וֹ אֶל־הַכֹּהֵ֑ן אֶל־פֶּ֥תַח אֹֽהֶל־מוֹעֵ֖ד לִפְנֵ֥י יְהֹוָֽה:
בַּיּוֹם הַשְּׁמִינִי לְטָֽהֳרָתוֹ - On the eighth day of his purification - i.e., the eighth day from the procedure involving the birds and the dashing with the cedar stick, the hyssop, and the strip of scarlet wool.		בַּיּוֹם הַשְּׁמִינִי לְטָֽהֳרָתוֹ. שְׁמִינִי לְצִפֳּרִים וּלְהַזָּאַת עֵץ אֶרֶז וְאֵזוֹב וּשְׁנִי תּוֹלַעַת:
24The priest must take the guilt-offering lamb and the log of oil, and the priest must wave them as a wave-offering before God.		כדוְלָקַ֧ח הַכֹּהֵ֛ן אֶת־כֶּ֥בֶשׂ הָֽאָשָׁ֖ם וְאֶת־לֹ֣ג הַשָּׁ֑מֶן וְהֵנִ֨יף אֹתָ֧ם הַכֹּהֵ֛ן תְּנוּפָ֖ה לִפְנֵ֥י יְהֹוָֽה:
25He must slaughter the guilt-offering lamb. The priest must take some of the blood of the guilt-offering and apply it on the middle of the ridge of the antihelix of the right ear of the person being purified, on his right thumb, and on his right big toe.		כהוְשָׁחַט֘ אֶת־כֶּ֣בֶשׂ הָֽאָשָׁם֒ וְלָקַ֤ח הַכֹּהֵן֙ מִדַּ֣ם הָֽאָשָׁ֔ם וְנָתַ֛ן עַל־תְּנ֥וּךְ אֹֽזֶן־הַמִּטַּהֵ֖ר הַיְמָנִ֑ית וְעַל־בֹּ֤הֶן יָדוֹ֙ הַיְמָנִ֔ית וְעַל־בֹּ֥הֶן רַגְל֖וֹ הַיְמָנִֽית:
26The priest must then pour some of the oil onto the priest’s left palm.		כווּמִן־הַשֶּׁ֖מֶן יִצֹ֣ק הַכֹּהֵ֑ן עַל־כַּ֥ף הַכֹּהֵ֖ן הַשְּׂמָאלִֽית:
27The priest must dash with his right index finger some of the oil that is in his left palm seven times before God.		כזוְהִזָּ֤ה הַכֹּהֵן֙ בְּאֶצְבָּע֣וֹ הַיְמָנִ֔ית מִן־הַשֶּׁ֕מֶן אֲשֶׁ֥ר עַל־כַּפּ֖וֹ הַשְּׂמָאלִ֑ית שֶׁ֥בַע פְּעָמִ֖ים לִפְנֵ֥י יְהֹוָֽה:
28The priest must apply some of the oil that is in his palm onto the middle of the ridge of the antihelix of the right ear of the person being purified, on his right thumb, and on his right big toe, on the place of the blood of the guilt-offering.		כחוְנָתַ֨ן הַכֹּהֵ֜ן מִן־הַשֶּׁ֣מֶן \| אֲשֶׁ֣ר עַל־כַּפּ֗וֹ עַל־תְּנ֞וּךְ אֹ֤זֶן הַמִּטַּהֵר֙ הַיְמָנִ֔ית וְעַל־בֹּ֤הֶן יָדוֹ֙ הַיְמָנִ֔ית וְעַל־בֹּ֥הֶן רַגְל֖וֹ הַיְמָנִ֑ית עַל־מְק֖וֹם דַּ֥ם הָֽאָשָֽׁם:
עַל־מְקוֹם דַּם הָֽאָשָֽׁם - On the place of the blood of the guilt-offering - i.e., even if the blood had been wiped off. This teaches that it is not the presence of the blood that is the essential factor, but its location.		עַל־מְקוֹם דַּם הָֽאָשָֽׁם. אֲפִלּוּ נִתְקַנַּח הַדָּם; לִמֵּד, שֶׁאֵין הַדָּם גּוֹרֵם אֶלָּא הַמָּקוֹם גּוֹרֵם (ספרא):
29The priest must apply what is left over from the oil in the priest’s palm upon the head of the person being purified, in order to effect atonement for him before God.		כטוְהַנּוֹתָ֗ר מִן־הַשֶּׁ֨מֶן֙ אֲשֶׁר֙ עַל־כַּ֣ף הַכֹּהֵ֔ן יִתֵּ֖ן עַל־רֹ֣אשׁ הַמִּטַּהֵ֑ר לְכַפֵּ֥ר עָלָ֖יו לִפְנֵ֥י יְהֹוָֽה:
30He must then offer up one of the turtledoves or the young pigeons, whichever the person being purified can afford.		לוְעָשָׂ֤ה אֶת־הָֽאֶחָד֙ מִן־הַתֹּרִ֔ים א֖וֹ מִן־בְּנֵ֣י הַיּוֹנָ֑ה מֵֽאֲשֶׁ֥ר תַּשִּׂ֖יג יָדֽוֹ:
31Whichever he can afford, he must offer up one as a sin-offering and the other as an ascent-offering, after the grain-offering. The priest will effect atonement for the person being purified before God.		לאאֵ֣ת אֲשֶׁר־תַּשִּׂ֞יג יָד֗וֹ אֶת־הָֽאֶחָ֥ד חַטָּ֛את וְאֶת־הָֽאֶחָ֥ד עֹלָ֖ה עַל־הַמִּנְחָ֑ה וְכִפֶּ֧ר הַכֹּהֵ֛ן עַ֥ל הַמִּטַּהֵ֖ר לִפְנֵ֥י יְהֹוָֽה:
32This is the law regarding someone suffering from a tzara’at-lesion but who cannot afford the full array of sacrifices when he is to be purified.”		לבזֹ֣את תּוֹרַ֔ת אֲשֶׁר־בּ֖וֹ נֶ֣גַע צָרָ֑עַת אֲשֶׁ֛ר לֹֽא־תַשִּׂ֥יג יָד֖וֹ בְּטָֽהֳרָתֽוֹ:

Fourth Portion

Vayikra (Leviticus) Chapter 14

33God spoke to Moses and to Aaron, saying,		לגוַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־משֶׁ֥ה וְאֶל־אַֽהֲרֹ֖ן לֵאמֹֽר:
34“When you enter Canaan, which I am giving you as a possession, and I place a tzara’at-lesion upon a house in the land of your possession,		לדכִּ֤י תָבֹ֨אוּ֙ אֶל־אֶ֣רֶץ כְּנַ֔עַן אֲשֶׁ֥ר אֲנִ֛י נֹתֵ֥ן לָכֶ֖ם לַֽאֲחֻזָּ֑ה וְנָֽתַתִּי֙ נֶ֣גַע צָרַ֔עַת בְּבֵ֖ית אֶ֥רֶץ אֲחֻזַּתְכֶֽם:
וְנָֽתַתִּי נֶגַע צָרַעַת - And I place a tzara’at lesion. It is also good news to them that tzara’at-lesions will come upon them, for the Amorites had been hiding treasures of gold in the walls of their houses throughout the 40 years that Israel were in the desert, and as a result of the lesion, he would demolish the house and discover them.		וְנָֽתַתִּי נֶגַע צָרַעַת. בְּשׂוֹרָה הִיא לָהֶם שֶׁהַנְּגָעִים בָּאִים עֲלֵיהֶם; לְפִי שֶׁהִטְמִינוּ אֱמוֹרִיִּים מַטְמוֹנִיּוֹת שֶׁל זָהָב בְּקִירוֹת בָּתֵּיהֶם כָּל אַרְבָּעִים שָׁנָה שֶׁהָיוּ יִשְֹרָאֵל בַּמִּדְבָּר, וְעַל יְדֵי הַנֶּגַע נוֹתֵץ הַבַּיִת וּמוֹצְאָן (ויקרא רבה י"ז):
35the owner of the house must come and tell the priest, saying, ‘Something resembling a lesion has appeared on my house.’		להוּבָא֙ אֲשֶׁר־ל֣וֹ הַבַּ֔יִת וְהִגִּ֥יד לַכֹּהֵ֖ן לֵאמֹ֑ר כְּנֶ֕גַע נִרְאָ֥ה לִ֖י בַּבָּֽיִת:
כְּנֶגַע נִרְאָה לִי בַּבָּֽיִת - Something resembling a lesion has appeared on my house. Even a scholar, who knows that it is certainly a tzara’at-lesion, should not state it as a definitive fact by saying: “a lesion has appeared,” but “something resembling a lesion has appeared.”		כְּנֶגַע נִרְאָה לִי בַּבָּֽיִת. שֶׁאֲפִלּוּ הוּא חָכָם וְיוֹדֵעַ שֶׁהוּא נֶגַע וַדַּאי, לֹא יִפְסֹק דָּבָר בָּרוּר לוֹמַר "נֶגַע נִרְאָה לִי", אֶלָּא "כְּנֶגַע נִרְאָה לִי":
36The priest must order that the house be cleared out before the priest comes to examine the lesion, so that nothing in the house become ritually defiled. After this, the priest must come to examine the house.		לווְצִוָּ֨ה הַכֹּהֵ֜ן וּפִנּ֣וּ אֶת־הַבַּ֗יִת בְּטֶ֨רֶם יָבֹ֤א הַכֹּהֵן֙ לִרְא֣וֹת אֶת־הַנֶּ֔גַע וְלֹ֥א יִטְמָ֖א כָּל־אֲשֶׁ֣ר בַּבָּ֑יִת וְאַ֥חַר כֵּ֛ן יָבֹ֥א הַכֹּהֵ֖ן לִרְא֥וֹת אֶת־הַבָּֽיִת:
בְּטֶרֶם יָבֹא הַכֹּהֵן וגו' - Before the priest comes…. for as long as the priest is not involved with it, the rules of ritual defilement do not apply.		בְּטֶרֶם יָבֹא הַכֹּהֵן וגו'. שֶׁכָּל זְמַן שֶׁאֵין כֹּהֵן נִזְקָק לוֹ, אֵין שָׁם תּוֹרַת טֻמְאָה:
וְלֹא יִטְמָא כָּל־אֲשֶׁר בַּבָּיִת - So that nothing in the house become ritually defiled - for if he does not clear it out, and the priest comes and sees the lesion, it must be quarantined, and everything inside it will become ritually defiled. And about what objects is the Torah concerned? If it is about halachically washable objects, he can ritually immerse them and they will be rid of ritual defilement; and if it is about food and drink, he can eat them in the days when he is ritually defiled. It can only be that the Torah is concerned for none other than earthenware vessels, which cannot be ritually purified by immersion in a mikveh.		וְלֹא יִטְמָא כָּל־אֲשֶׁר בַּבָּיִת. שֶׁאִם לֹא יְפַנֵּהוּ, וְיָבֹא הַכֹּהֵן וְיִרְאֶה הַנֶּגַע נִזְקָק לְהֶסְגֵּר וְכָל מַה שֶּׁבְּתוֹכוֹ יִטְמָא; וְעַל מָה חָסָה תוֹרָה? אִם עַל כְּלֵי שֶׁטֶף, יַטְבִּילֵם וְיִטְהֲרוּ, וְאִם עַל אֳכָלִין וּמַשְׁקִין, יֹאכְלֵם בִּימֵי טֻמְאָתוֹ, הָא לֹא חָסָה תוֹרָה אֶלָּא עַל כְּלֵי חֶרֶס, שֶׁאֵין לָהֶם טָהֳרָה בַּמִּקְוֶה (ספרא):
37He must examine the lesion. If the lesion on the walls of the house consists of pure-green or pure-red sunken-looking stains appearing to be deeper than the wall,		לזוְרָאָ֣ה אֶת־הַנֶּ֗גַע וְהִנֵּ֤ה הַנֶּ֨גַע֙ בְּקִירֹ֣ת הַבַּ֔יִת שְׁקַֽעֲרוּרֹת֙ יְרַקְרַקֹּ֔ת א֖וֹ אֲדַמְדַּמֹּ֑ת וּמַרְאֵיהֶ֥ן שָׁפָ֖ל מִן־הַקִּֽיר:
שְׁקַֽעֲרוּרֹת - (lit.) Sunken - means they appear sunken.		שְׁקַֽעֲרוּרֹת. שׁוֹקְעוֹת בְּמַרְאֵיהֶן (שם):
38the priest must go out of the house, to the entrance of the house, and he must quarantine the house for seven days.		לחוְיָצָ֧א הַכֹּהֵ֛ן מִן־הַבַּ֖יִת אֶל־פֶּ֣תַח הַבָּ֑יִת וְהִסְגִּ֥יר אֶת־הַבַּ֖יִת שִׁבְעַ֥ת יָמִֽים:
39The priest must return on the seventh day and examine the house. If the lesion has spread on the walls of the house,		לטוְשָׁ֥ב הַכֹּהֵ֖ן בַּיּ֣וֹם הַשְּׁבִיעִ֑י וְרָאָ֕ה וְהִנֵּ֛ה פָּשָׂ֥ה הַנֶּ֖גַע בְּקִירֹ֥ת הַבָּֽיִת:
40the priest must order that the stones upon which the lesion is found be removed, and those who remove them must dispose of them outside the city, to a ritually defiled place.		מוְצִוָּה֙ הַכֹּהֵ֔ן וְחִלְּצוּ֙ אֶת־הָ֣אֲבָנִ֔ים אֲשֶׁ֥ר בָּהֵ֖ן הַנָּ֑גַע וְהִשְׁלִ֤יכוּ אֶתְהֶן֙ אֶל־מִח֣וּץ לָעִ֔יר אֶל־מָק֖וֹם טָמֵֽא:
וְחִלְּצוּ אֶת־הָאֲבָנִים - Its meaning is as Onkelos translates it: וִישַׁלְּפוּן – i.e., they must remove them from there. It is a term similar to: “she must remove (וְחָלְצָה) his shoe” 1 – also denoting removal.		וְחִלְּצוּ אֶת־הָאֲבָנִים. כְּתַרְגּוּמוֹ: וִיִשְׁלְפוּן — יִטְּלֵם מִשָּׁם, כְּמוֹ וְחָלְצָה נַעֲלוֹ (דברים כ"ה) — לְשׁוֹן הֲסָרָה:
אֶל־מָקוֹם טָמֵֽא - To a ritually defiled place - i.e., a place where ritually undefiled objects are not used. Scripture is hereby teaching you that these stones make the place ritually defiled as long as they are there.		אֶל־מָקוֹם טָמֵֽא. מָקוֹם שֶׁאֵין טְהָרוֹת מִשְׁתַּמְּשׁוֹת שָׁם, לִמֶּדְךָ הַכָּתוּב שֶׁהָאֲבָנִים הַלָּלוּ מְטַמְּאוֹת מְקוֹמָן בְּעוֹדָן בּוֹ (ספרא):
41The workers must scrape out the house from the inside, all around the vicinity of the removed stones. They must pour out the mortar that they removed outside the city, into a defiled place.		מאוְאֶת־הַבַּ֛יִת יַקְצִ֥עַ מִבַּ֖יִת סָבִ֑יב וְשָֽׁפְכ֗וּ אֶת־הֶֽעָפָר֙ אֲשֶׁ֣ר הִקְצ֔וּ אֶל־מִח֣וּץ לָעִ֔יר אֶל־מָק֖וֹם טָמֵֽא:
יַקְצִעַ - Scrape out - “rodoniyer” in Old French, and in Mishnaic Hebrew there are several similar instances.		יַקְצִעַ. רדויי"ר בְּלַעַז, וּבִלְשׁוֹן מִשְׁנָה יֵשׁ הַרְבֶּה:
מִבַּיִת - here means from inside.		מִבַּיִת. מִבִּפְנִים:
סָבִיב - All around - i.e., around the lesion. In Torat Kohanim, it is explained that he must peel off the plaster surrounding the stones affected by the lesion.		סָבִיב. סְבִיבוֹת הַנֶּגַע; בְּתּוֹרַת כֹּהֲנִים נִדְרַשׁ כֵּן — שֶׁיִּקְלֹף הַטִּיחַ שֶׁסְּבִיב אַבְנֵי הַנֶּגַע:
הִקְצוּ - This is related to קָצֶה “edge”; i.e., that which they scraped off around the edges of the lesion.		הִקְצוּ. לְשׁוֹן קָצֶה — אֲשֶׁר קִצְּעוּ בִקְצוֹת הַנֶּגַע סָבִיב:
42They must take other stones and bring them to replace the stones. One of the workers must take other mortar and plaster the house.		מבוְלָֽקְחוּ֙ אֲבָנִ֣ים אֲחֵר֔וֹת וְהֵבִ֖יאוּ אֶל־תַּ֣חַת הָֽאֲבָנִ֑ים וְעָפָ֥ר אַחֵ֛ר יִקַּ֖ח וְטָ֥ח אֶת־הַבָּֽיִת:
43If the lesion erupts again in the house after the workers had removed the stones, and after the wall of the house had been scraped around, and after the wall had been re-plastered,		מגוְאִם־יָשׁ֤וּב הַנֶּ֨גַע֙ וּפָרַ֣ח בַּבַּ֔יִת אַחַ֖ר חִלֵּ֣ץ אֶת־הָֽאֲבָנִ֑ים וְאַֽחֲרֵ֛י הִקְצ֥וֹת אֶת־הַבַּ֖יִת וְאַֽחֲרֵ֥י הִטּֽוֹחַ:
הִקְצוֹת - (lit.) Being scraped around. This is a similar grammatical form to הֵעָשוֹת “being done,” and so is הִטּוֹחַ (lit.) “being re-plastered” – i.e., a passive infinitive. But חִלֵּץ אֶת הָאֲבָנִים (lit.) “he removed the stones” refers to the person who removed them, חִלֵץ being a past tense of the heavy conjugation (pi’el), similar to כִּפֵּר and דִּבֵּר.		הִקְצוֹת. לְשׁוֹן הֵעָשׂוֹת, וְכֵן הִטּוֹחַ, אֲבָל חִלֵּץ אֶת הָאֲבָנִים מוּסָב הַלָּשׁוֹן אֶל הָאָדָם שֶׁחִלְּצָן, וְהוּא מִשְׁקַל לְשׁוֹן כָּבֵד, כְּמוֹ כִּפֵּר, דִּבֵּר:
וְאִם־יָשׁוּב הַנֶּגַע וגו' - (lit.) If the lesion returns… I might think that even if it returned on the same day, it will become ritually defiled. Scripture therefore states elsewhere: וְשָׁב הַכֹּהֵן “The priest must return,” 2 and also here: וְאִם יָשׁוּב (lit.) “If it returns.” We infer by analogy that just as “returning” there means at the end of a week, so “returning” here means at the end of a week.		וְאִם־יָשׁוּב הַנֶּגַע וגו'. יָכוֹל חָזַר בּוֹ בַיּוֹם יְהֵא טָמֵא, תַּלְמוּד לוֹמָר "וְשָׁב הַכֹּהֵן" "וְאִם יָשׁוּב", מַה שִּׁיבָה הָאָמוּר לְהַלָּן לְסוֹף שָׁבוּעַ, אַף שִׁיבָה הָאֲמוּרָה כָּאן בְּסוֹף שָׁבוּעַ (ספרא):
44the priest must come and examine it. If the lesion in the house has spread, it is an onerous tzara’at-lesion in the house; the house is ritually defiled.		מדוּבָא֙ הַכֹּהֵ֔ן וְרָאָ֕ה וְהִנֵּ֛ה פָּשָׂ֥ה הַנֶּ֖גַע בַּבָּ֑יִת צָרַ֨עַת מַמְאֶ֥רֶת הִ֛וא בַּבַּ֖יִת טָמֵ֥א הֽוּא:
וּבָא הַכֹּהֵן וְרָאָה וְהִנֵּה פָּשָׂה - The priest must come and examine [it]; if [the lesion]…has spread. I might thus think that a reappearing lesion is not defiled unless it spreads. However, it says צָרַעַת מַמְאֶרֶת “onerous tzara’at” here regarding houses, and it says above 3 צָרַעַת מַמְאֶרֶת “onerous tzara’at” regarding garments. Just as there, a reappearing lesion is ritually defiled even if it did not spread, so too here, a reappearing lesion is ritually defiled even if it did not spread. If so, what is the meaning of Scripture’s statement here: “it has spread”? The answer is that the proper place of this verse is not here; rather, it should have written: “He must demolish the house” 4 after: “If the lesion erupts again….” In fact, “he must come and examine it; if the lesion in the house has spread” comes to teach us about a lesion that remained in the same condition after the first week, and the priest comes at the end of the second week and finds that it has spread, for Scripture above has not yet specified any ruling regarding a lesion that remained in the same condition after the first week. It is teaching you this here about this “spreading,” which speaks only of such a case where it remained in the same condition after the first week and spread during the second; and what must he do to it? I might think he must demolish the house, just as it says afterwards: “He must demolish the house.” Scripture therefore states: “The priest must return,” 5 and “The priest must come” (here). We derive the ruling in the case of “coming” from that in the case of “returning”; just as when “returning” he removes the afflicted stones, scrapes off the plaster, and re-plasters, and gives it a week before it is re-examined, so too, when “coming,” he removes the stones, scrapes off the plaster, and re-plasters, and gives it a week before it is re-examined; after this, if it reappears, he demolishes the house, and if it does not reappear, it is pronounced free of ritual defilement. And from where do we know that if the lesion remained in the same condition after both the first and second weeks, that he also removes the stones, scrapes off the plaster, and re-plasters, and gives it a third week before it is re-examined? Scripture states here וּבָא “The priest must come,” and again וְאִם בֹּא יָבֹא “If the priest comes, and comes again.” 6 To what does that verse refer? If to a lesion that spread during the first week, this has already been stated in v. 39; if to a lesion that spread during the second week but not during the first, this has also been stated in our verse. It must be that from the stated verses – “The priest must come” and “If the priest comes, and comes again” – we derive the law for one who comes at the end of the first week and comes again at the end of the second week “and examines the lesion, and the lesion did not spread.” This lesion – which remained in the same condition for two continuous weeks – what must he do with it? I might think that it is released from quarantine and the priest may leave, as is written here: “the priest must pronounce the house rid of ritual defilement.” Scripture therefore states there: “because the lesion has healed” – i.e., I only deem the house rid of ritual defilement if the lesion has healed. What then must he do with it? “Coming” is stated in the earlier verse and “coming” is stated in the later verse; just as in the above case he removes the stones, scrapes off the plaster, and re-plasters, and gives it another week before being re-examined, as we derived above – that the case of “coming” has the same ruling as that of “returning” – so also in the case below, the rule is the same…, as stated in Torat Kohanim. In summation: A house is only demolished if a lesion reappears after removing the stones, scraping off the plaster, and re-plastering, and such a reappearing lesion does not need to spread in order to require demolition. The sequence of the verses is as follows: “If the lesion erupts again”; 7 “He must demolish”; 8 “Anyone entering the house”; 9 “someone who eats in the house.” 10 After that, follows this verse: “the priest must come and examine it; if the lesion in the house has spread,” by which Scripture refers to a lesion that remained in the same condition during the first week, telling us that he gives it a second week to be in quarantine, and at the end of its second week of quarantine, he comes and sees that it has spread. What must he do with it? He removes the stones, scrapes off the plaster, and re-plasters it, and gives it another week. If it reappears, he demolishes the house; if it does not reappear, he must purify the house by bringing two birds, for no lesions can be quarantined for more than three weeks.Then Scripture continues: “If the priest comes, and comes again” – at the end of the second week – “and examines the lesion, and the lesion did not spread.” This verse comes to teach us about a lesion that remained in the same condition after both the first and second week. What must he do with it? I might think he should pronounce it rid of ritual defilement, as the plain sense of the verse implies: “the priest must pronounce the house rid of ritual defilement.” Scripture therefore states: “because the lesion has healed” – I deem rid of ritual defilement only that which has healed, and it is only considered healed if the house has been scraped and re-plastered and the lesion did not reappear. This case, however, requires removing the stones, scraping, re-plastering, and a third week of quarantine. And this is how the verse is expounded: “If he comes, and comes again” in the second week “and examines it, and the lesion did not spread,” he must re-plaster it, and re-plastering is only done after removing the stones and scraping off the plaster, and “after the house has been re-plastered, the priest must pronounce the house rid of ritual defilement” if the lesion does not reappear at the end of the week, “because the lesion has healed”; but if it reappears, it has already been specified regarding the case of a reappearing lesion that the house must be demolished.		וּבָא הַכֹּהֵן וְרָאָה וְהִנֵּה פָּשָׂה. יָכוֹל לֹא יְהֵא הַחוֹזֵר טָמֵא אֶלָּא אִם כֵּן פָּשָׂה, נֶאֱמַר צָרַעַת מַמְאֶרֶת בַּבָּתִּים, וְנֶאֱמַר צָרַעַת מַמְאֶרֶת בַּבגדים, מַה לְּהַלָּן טִמֵּא אֶת הַחוֹזֵר אַף עַל פִּי שֶׁאֵינוֹ פוֹשֶׂה, אַף כָּאן טִמֵּא אֶת הַחוֹזֵר אַף עַל פִּי שֶׁאֵינוֹ פוֹשֶׂה, אִם כֵּן מַה תַּלְמוּד לוֹמָר וְהִנֵּה פָשָׂה? אֵין כָּאן מְקוֹמוֹ שֶׁל מִקְרָא זֶה, אֶלָּא "וְנָתַץ אֶת הַבַּיִת" הָיָה לוֹ לִכְתֹּב אַחַר "וְאִם יָשׁוּב הַנֶּגַע"; "וְרָאָה וְהִנֵּה פָּשָׂה" הָא לֹא בָא לְלַמֵּד אֶלָּא עַל נֶגַע הָעוֹמֵד בְּעֵינָיו בְּשָׁבוּעַ רִאשׁוֹן, וּבָא בְסוֹף שָׁבוּעַ שֵׁנִי וּמְצָאוֹ שֶׁפָּשָׂה — שֶׁלֹּא פֵּרֵשׁ בּוֹ הַכָּתוּב לְמַעְלָה כְלוּם בְּעוֹמֵד בְּעֵינָיו בְּשָׁבוּעַ רִאשׁוֹן — וְלִמֶּדְךָ כָּאן בְּפִשְׂיוֹן זֶה, שֶׁאֵינוֹ מְדַבֵּר אֶלָּא בְּעוֹמֵד בָּרִאשׁוֹן וּפָשָׂה בַשֵּׁנִי; וּמַה יַּעֲשֶׂה לּוֹ? יָכוֹל יִתְּצֶנּוּ, כְּמוֹ שֶׁסָּמַךְ לוֹ "וְנָתַץ אֶת הַבַּיִת", תַּלְמוּד לוֹמָר וְשָׁב הַכֹּהֵן, וּבָא הַכֹּהֵן, נִלְמַד בִּיאָה מִשִּׁיבָה, מַה שִּׁיבָה חוֹלֵץ וְקוֹצֶה וְטָח וְנוֹתֵן לוֹ שָׁבוּעַ, אַף בִּיאָה חוֹלֵץ וְקוֹצֶה וְטָח וְנוֹתֵן לוֹ שָׁבוּעַ, וְאִם חוֹזֵר נוֹתֵץ, לֹא חָזַר טָהוֹר. וּמִנַּיִן שֶׁאִם עָמַד בָּזֶה וּבָזֶה חוֹלֵץ וְקוֹצֶה וְטָח וְנוֹתֵן לוֹ שָׁבוּעַ? תַּלְמוּד לוֹמַר וְאִם בֹּא יָבֹא, בַּמֶּה הַכָּתוּב מְדַבֵּר? אִם בְּפוֹשֶׂה בָּרִאשׁוֹן, הֲרֵי כְבָר אָמוּר, אִם בְּפוֹשֶׂה בַשֵּׁנִי, הֲרֵי כְבָר אָמוּר, הָא אֵינוֹ אוֹמֵר וְאִם בֹּא יָבֹא אֶלָּא אֶת שֶׁבָּא בְסוֹף שָׁבוּעַ רִאשׁוֹן וּבָא בְסוֹף שָׁבוּעַ שֵׁנִי וְרָאָה וְהִנֵּה לֹא פָשָׂה; זֶה הָעוֹמֵד מַה יַּעֲשֶׂה לוֹ? יָכוֹל יִפָּטֵר וְיֵלֵךְ, כְּמוֹ שֶׁכָּתוּב כָּאן וְטִהַר אֶת הַבַּיִת? תַּלְמוּד לוֹמָר כִּי נִרְפָּא הַנָּגַע — לֹא טִהַרְתִּי אֶלָּא הָרָפוּי, מַה יַּעֲשֶׂה לוֹ? בִּיאָה אֲמוּרָה לְמַעְלָה וּבִיאָה אֲמוּרָה לְמַטָּה, מַה בָּעֶלְיוֹנָה חוֹלֵץ וְקוֹצֶה וְטָח וְנוֹתֵן לוֹ שָׁבוּעַ — דְּגָמַר לָהּ זֶהוּ שִׁיבָה זֶהוּ בִיאָה — אַף בַּתַּחְתּוֹנָה כֵן וְכוּ', כִּדְאִיתָא בְתוֹרַת כֹּהֲנִים. גְּמָרוֹ שֶׁל דָּבָר אֵין נְתִיצָה אֶלָּא בְּנֶגַע הַחוֹזֵר אַחַר חֲלִיצָה וְקִצּוּעַ וְטִיחָה, וְאֵין הַחוֹזֵר צָרִיךְ פִּשְׂיוֹן. וְסֵדֶר הַמִּקְרָאוֹת כָּךְ הוּא: וְאִם יָשׁוּב, וְנָתַץ, וְהַבָּא אֶל הַבַּיִת, וְהָאוֹכֵל בַּבַּיִת, וּבָא הַכֹּהֵן וְרָאָה וְהִנֵּה פָשָׂה, וְדִבֵּר הַכָּתוּב בָּעוֹמֵד בָּרִאשׁוֹן שֶׁנּוֹתֵן לוֹ שָׁבוּעַ שֵׁנִי לְהֶסְגֵּרוֹ, וּבְסוֹף שָׁבוּעַ שֵׁנִי לְהֶסְגֵּרוֹ בָּא וְרָאָהוּ שֶׁפָּשָׂה, וּמַה יַּעֲשֶֹה לוֹ? חוֹלֵץ וְקוֹצֶה וְטָח וְנוֹתֵן לוֹ שָׁבוּעַ, חָזַר, נוֹתֵץ, לֹא חָזַר, טָעוּן צִפֳּרִים; שֶׁאֵין בַּנְּגָעִים יוֹתֵר מִשְּׁלוֹשָׁה שָׁבוּעוֹת (עי' ספרא).
45He must demolish the house, its stones, its wood, and all the mortar of the house, and he must take them outside the city, to a ritually defiled place.		מהוְנָתַ֣ץ אֶת־הַבַּ֗יִת אֶת־אֲבָנָיו֙ וְאֶת־עֵצָ֔יו וְאֵ֖ת כָּל־עֲפַ֣ר הַבָּ֑יִת וְהוֹצִיא֙ אֶל־מִח֣וּץ לָעִ֔יר אֶל־מָק֖וֹם טָמֵֽא:
46Anyone entering the house during any of the days of its quarantine will become ritually defiled until nightfall.		מווְהַבָּא֙ אֶל־הַבַּ֔יִת כָּל־יְמֵ֖י הִסְגִּ֣יר אֹת֑וֹ יִטְמָ֖א עַד־הָעָֽרֶב:
כָּל־יְמֵי הִסְגִּיר אֹתוֹ - [During] any of the days of its quarantine - but not during the days when he peeled off its lesion. I might then think that I also exclude a house that has been conclusively pronounced ritually defiled if he for some reason peeled off its lesion? Scripture therefore states: כָּל יְמֵי “any of the days.”		כָּל־יְמֵי הִסְגִּיר אֹתוֹ. וְלֹא יָמִים שֶׁקָּלַף אֶת נִגְעוֹ; יָכוֹל שֶׁאֲנִי מוֹצִיא הַמֻּחְלָט שֶׁקָּלַף אֶת נִגְעוֹ, תַּלְמוּד לוֹמָר כָּל יְמֵי:
יִטְמָא עַד־הָעָֽרֶב - Will become ritually defiled until nightfall. This teaches us that his garments do not become ritually defiled. I might then think that this is so even if he tarried in the house the amount of time it takes to eat half a loaf of bread? Scripture therefore states: “someone who eats in the house must immerse his garments.” 11 From here, I only know about one who eats in the house. From where do I know that this applies to one who lies down in the house? Scripture therefore states: “someone who lies down….” I thus only know about one who eats or lies down in the house; from where do I know that this applies also to someone who neither eats nor lies down in the house, but merely tarries there for the aforementioned time? Scripture therefore states twice: “he must immerse…must immerse,” which implies an inclusion. If so, why are “one who eats” and “one who lies down” specifically stated? In order to define the minimum timespan requiring one who lies down or otherwise tarries in the house to immerse his garments as the time it takes to eat half a loaf.		יִטְמָא עַד־הָעָֽרֶב. מְלַמֵּד שֶׁאֵין מְטַמֵּא בְגָדִים; יָכוֹל אֲפִלוּ שָׁהָה בִכְדֵי אֲכִילַת פְּרָס, תַּלְמוּד לוֹמָר וְהָאוֹכֵל בַּבַּיִת יְכַבֵּס אֶת בְּגָדָיו, אֵין לִי אֶלָּא אוֹכֵל, שׁוֹכֵב מִנַּיִן? תַּלְמוּד לוֹמָר וְהַשּׁוֹכֵב, אֵין לִי אֶלָּא אוֹכֵל וְשׁוֹכֵב, לֹא אוֹכֵל וְלֹא שׁוֹכֵב מִנַּיִן? תַּלְמוּד לוֹמָר יכבס יכבס רִבָּה; אִם כֵּן לָמָּה נֶאֱמַר אוֹכֵל וְשׁוֹכֵב? לִתֵּן שִׁעוּר לַשּׁוֹכֵב כְּדֵי אֲכִילַת פְּרָס (שם):
47Regarding someone who lies down in the house, he must immerse his garments in the water of a mikveh; someone who eats in the house must immerse his garments in the water of a mikveh.		מזוְהַשֹּׁכֵ֣ב בַּבַּ֔יִת יְכַבֵּ֖ס אֶת־בְּגָדָ֑יו וְהָֽאֹכֵ֣ל בַּבַּ֔יִת יְכַבֵּ֖ס אֶת־בְּגָדָֽיו:
48If the priest comes, and comes again and examines the lesion, and the lesion did not spread in the house after the house had been re-plastered, the priest must pronounce the house rid of defilement, because the lesion has healed.		מחוְאִם־בֹּ֨א יָבֹ֜א הַכֹּהֵ֗ן וְרָאָה֙ וְ֠הִנֵּ֠ה לֹֽא־פָשָׂ֤ה הַנֶּ֨גַע֙ בַּבַּ֔יִת אַֽחֲרֵ֖י הִטֹּ֣חַ אֶת־הַבָּ֑יִת וְטִהַ֤ר הַכֹּהֵן֙ אֶת־הַבַּ֔יִת כִּ֥י נִרְפָּ֖א הַנָּֽגַע:
וְאִם־בֹּא יָבֹא - But if the kohen comes […] and comes [again]. At the end of the second week [of quarantine],		וְאִם־בֹּא יָבֹא. לְסוֹף שָׁבוּעַ שֵׁנִי:
וְרָאָה וְהִנֵּה לֹֽא־פָשָׂה - and looks [at the lesion], and behold, the lesion did not spread. This verse comes to teach [us] about a lesion that has remained the same throughout [both] the first and second weeks [of quarantine]. And what should be done to it]? One might think that it should be pronounced clean, as is apparent from the plain meaning of this verse, which continues: “the kohen shall pronounce the house clean.” Scripture, however, concludes the verse with, “because the lesion has healed.” [God says:] I deem clean only [the lesion] that has healed. And “healed” means only a house which has been scraped and plastered, and the lesion did not recur. But this [house, in which the lesion has neither disappeared nor spread], requires removal [of the unclean stones], scraping, plastering, and a third week [of quarantine]. Thus, the following is how our verse is to be understood: “But if the kohen comes […] and comes [again] at the end of the second [week of quarantine] and beholds, the lesion did not spread, he must plaster it, and there is no plastering without removing [the unclean stones] and scraping. [Then] after the house has been plastered, the kohen shall [pronounce] the house clean if the lesion did not recur at the end of the week [of quarantine], because the lesion has healed.” But if it recurs, Scripture has already explained regarding a [house with a] recurring lesion, that it requires demolition.		וְרָאָה וְהִנֵּה לֹֽא־פָשָׂה. מִקְרָא זֶה בָּא לְלַמֵּד בָּעוֹמֵד בְּעֵינָיו בָּרִאשׁוֹן וּבַשֵּׁנִי וּמַה יַּעֲשֶׂה לוֹ, יָכוֹל יְטַהֲרֶנּוּ, כְּמַשְׁמָעוֹ שֶׁל מִקְרָא "וְטִהַר הַכֹּהֵן אֶת הַבַּיִת", תַּלְמוּד לוֹמָר כִּי נִרְפָּא הַנָּגַע — לֹא טִהַרְתִּי אֶלָּא אֶת הָרָפוּי; וְאֵין רָפוּי אֶלָּא הַבַּיִת שֶׁהֻקְצָה וְהוּטַח וְלֹא חָזַר הַנֶּגַע — אֲבָל זֶה טָעוּן חֲלִיצָה וְקִצּוּי וְטִיחָה וְשָׁבוּעַ שְׁלִישִׁי; וְכֵן הַמִּקְרָא נִדְרָשׁ: וְאִם בֹּא יָבֹא בַשֵּׁנִי, וְרָאָה וְהִנֵּה לֹא פָשָׂה, יְטִיחֶנּוּ — וְאֵין טִיחָה בְּלֹא חִלּוּץ וְקִצּוּי — וְאַחֲרֵי הִטּוֹחַ אֶת הַבַּיִת וְטִהַר הַכֹּהֵן אֶת הַבַּיִת, אִם לֹא חָזַר לְסוֹף הַשָּׁבוּעַ, כִּי נִרְפָּא הַנָּגַע, וְאִם חָזַר, כְּבָר פֵּרֵשׁ עַל הַחוֹזֵר שֶׁטָּעוּן נְתִיצָה:
49To rid the house of its ritual defilement, he must take two birds, a cedar stick, a strip of scarlet wool, and some hyssop.		מטוְלָקַ֛ח לְחַטֵּ֥א אֶת־הַבַּ֖יִת שְׁתֵּ֣י צִפֳּרִ֑ים וְעֵ֣ץ אֶ֔רֶז וּשְׁנִ֥י תוֹלַ֖עַת וְאֵזֹֽב:
50He must slaughter one bird such that its blood drip onto spring water in an earthenware vessel.		נוְשָׁחַ֖ט אֶת־הַצִּפֹּ֣ר הָֽאֶחָ֑ת אֶל־כְּלִי־חֶ֖רֶשׂ עַל־מַ֥יִם חַיִּֽים:
51He must take the cedar stick, the hyssop, and the strip of scarlet wool, plus the live bird, and dip them into the blood of the slaughtered bird and into the spring water. He must dash some of the blood and water toward the house seven times.		נאוְלָקַ֣ח אֶת־עֵֽץ־הָ֠אֶ֠רֶז וְאֶת־הָ֨אֵזֹ֜ב וְאֵ֣ת \| שְׁנִ֣י הַתּוֹלַ֗עַת וְאֵת֘ הַצִּפֹּ֣ר הַֽחַיָּה֒ וְטָבַ֣ל אֹתָ֗ם בְּדַם֙ הַצִּפֹּ֣ר הַשְּׁחוּטָ֔ה וּבַמַּ֖יִם הַֽחַיִּ֑ים וְהִזָּ֥ה אֶל־הַבַּ֖יִת שֶׁ֥בַע פְּעָמִֽים:
52He must rid the house of ritual defilement using the blood of the bird, the spring water, the live bird, the cedar wood, the hyssop, and the strip of scarlet wool.		נבוְחִטֵּ֣א אֶת־הַבַּ֔יִת בְּדַם֙ הַצִּפּ֔וֹר וּבַמַּ֖יִם הַֽחַיִּ֑ים וּבַצִּפֹּ֣ר הַֽחַיָּ֗ה וּבְעֵ֥ץ הָאֶ֛רֶז וּבָֽאֵזֹ֖ב וּבִשְׁנִ֥י הַתּוֹלָֽעַת:
53He must then send away the live bird outside the city, into the open field. He will thus effect atonement for the house, and it will be rid of ritual defilement.		נגוְשִׁלַּ֞ח אֶת־הַצִּפֹּ֧ר הַֽחַיָּ֛ה אֶל־מִח֥וּץ לָעִ֖יר אֶל־פְּנֵ֣י הַשָּׂדֶ֑ה וְכִפֶּ֥ר עַל־הַבַּ֖יִת וְטָהֵֽר:

Footnotes

Fifth Portion

Vayikra (Leviticus) Chapter 14

54This is the law for every tzara’at-lesion, for a netek,		נדזֹ֖את הַתּוֹרָ֑ה לְכָל־נֶ֥גַע הַצָּרַ֖עַת וְלַנָּֽתֶק:
55for tzara’at of garments and houses,		נהוּלְצָרַ֥עַת הַבֶּ֖גֶד וְלַבָּֽיִת:
56for a wool-white spot, for an egg-membrane-white spot, and for a snow-white spot		נווְלַשְׂאֵ֥ת וְלַסַּפַּ֖חַת וְלַבֶּהָֽרֶת:
57by which the priest is required to render decisions regarding on which day the sufferer can be pronounced ritually defiled and on which day he can be pronounced rid of defilement. This is the law of tzara’at.”		נזלְהוֹרֹ֕ת בְּי֥וֹם הַטָּמֵ֖א וּבְי֣וֹם הַטָּהֹ֑ר זֹ֥את תּוֹרַ֖ת הַצָּרָֽעַת:
לְהוֹרֹת בְּיוֹם הַטָּמֵא - to render decisions (lit.) on the day of the defiled…. i.e., which day he can pronounce him rid of ritual defilement and which day he can pronounce him ritually defiled.		לְהוֹרֹת בְּיוֹם הַטָּמֵא. אֵיזֶה יוֹם מְטַהֲרוֹ וְאֵיזֶה יוֹם מְטַמְּאוֹ (עי' ספרא):

Vayikra (Leviticus) Chapter 15

1God spoke to Moses and to Aaron, saying,		אוַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־משֶׁ֥ה וְאֶל־אַֽהֲרֹ֖ן לֵאמֹֽר:
2“Speak to the Israelites, and say to them, ‘If any man has a discharge from his reproductive organ, his discharge is ritually defiled.		בדַּבְּרוּ֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וַֽאֲמַרְתֶּ֖ם אֲלֵהֶ֑ם אִ֣ישׁ אִ֗ישׁ כִּ֤י יִֽהְיֶה֙ זָ֣ב מִבְּשָׂר֔וֹ זוֹב֖וֹ טָמֵ֥א הֽוּא:
כִּי יִֽהְיֶה זָב - If [any man] has a discharge. I might think that he becomes ritually defiled regardless of where in his body the discharge originates; Scripture therefore states: מִבְּשָׂרוֹ (lit.) “from part of his flesh” – but not all his flesh. Now, since Scripture has distinguished between different parts of the body, I am able to draw a conclusion: Scripture declares ritually defiled a man with an abnormal discharge as well as a woman with an abnormal discharge. Just as with a woman with a discharge, the same place that causes her to become ritually defiled with a lesser ritual defilement – menstruation – causes her to become ritually defiled with the more stringent ritual defilement of an abnormal discharge, so also in the case of a man with a discharge, the same place that causes him to become ritually defiled with a lesser defilement – a seminal emission – causes him to become ritually defiled with the more stringent ritual defilement of an abnormal discharge.		כִּי יִֽהְיֶה זָב. יָכוֹל זָב מִכָּל מָקוֹם יְהֵא טָמֵא, תַּלְמוּד לוֹמָר מִבְּשָׂרוֹ, — וְלֹא כָל בְּשָׂרוֹ. אַחַר שֶׁחִלֵּק הַכָּתוּב בֵּין בָּשָׂר לְבָשָׂר זָכִיתִי לָדִין, טִמֵּא בְזָב וְטִמֵּא בְזָבָה, מַה זָּבָה מִמָּקוֹם שֶׁהִיא מִטַּמְּאָה טֻמְאָה קַלָּה — "נִדָּה" — מִטַּמְּאָה טֻמְאָה חֲמוּרָה — "זִיבָה" — אַף הַזָּב מִמָּקוֹם שֶׁמִּטַּמֵּא טֻמְאָה קַלָּה — "קֶרִי" — מִטַּמֵּא טֻמְאָה חֲמוּרָה — "זִיבָה" (שם):
זוֹבוֹ טָמֵא - His discharge is ritually defiled. This teaches us that the drop of discharge can itself impart ritual defilement to one in contact with it. An abnormal discharge is similar to liquid exuding from barley dough and of loose consistency, appearing like the white of a spoiled egg. A seminal emission, in contrast, is viscous, like the white of an unspoiled egg.		זוֹבוֹ טָמֵא. לִמֵּד עַל הַטִּפָּה שֶׁהִיא מְטַמְּאָה; זוֹב דּוֹמֶה לְמֵי בָצֵק שֶׁל שְׂעוֹרִין, וְדָחוּי, וְדּוֹמֶה לְלֹבֶן בֵּיצָה הַמּוּזֶרֶת, שִׁכְבַת זֶרַע קָשׁוּר, כְּלֹבֶן בֵּיצָה שֶׁאֵינָהּ מוּזֶרֶת:
3This is the ritual defilement he will contract due to his discharge: Whether his flesh runs freely with his discharge or his flesh is plugged up by his discharge, his defilement is as follows:		גוְזֹ֛את תִּֽהְיֶ֥ה טֻמְאָת֖וֹ בְּזוֹב֑וֹ רָ֣ר בְּשָׂר֞וֹ אֶת־זוֹב֗וֹ אֽוֹ־הֶחְתִּ֤ים בְּשָׂרוֹ֙ מִזּוֹב֔וֹ טֻמְאָת֖וֹ הִֽוא:
רָר - is related to רִיר “spittle,” i.e., his discharge runs from his flesh.		רָר. לְשׁוֹן רִיר — שֶׁזָּב בְּשָׂרוֹ:
אֶת זוֹבוֹ - like spittle, i.e., it comes out clear in appearance.		אֶת זוֹבוֹ. כְּמוֹ רִיר, שֶׁיּוֹצֵא צָלוּל:
אֽוֹ־הֶחְתִּים - Or…is plugged up - i.e., it comes out thick and blocks the opening of the reproductive organ, and his flesh is thus blocked by the drop of his discharge. This is the straightforward meaning. Its Midrashic explanation is: the first verse enumerates two discharges and calls him ritually defiled, as it says: זָב מִבְּשָׂרוֹ זוֹבוֹ טָמֵא הוּא “a discharge from his reproductive organ, his discharge is ritually defiled”; 1 and the second verse enumerates three discharges and calls him ritually defiled, as it says here: טֻמְאָתוֹ בְּזוֹבוֹ רָר בְּשָׂרוֹ אֶת זוֹבוֹ אוֹ הֶחְתִּים בְּשָׂרוֹ מִזּוֹבוֹ טֻמְאָתוֹ הִוא “the ritual defilement due to his discharge: whether his flesh runs freely with his discharge or his flesh is plugged up by his discharge, it is his ritual defilement.” How is this understood? Two discharges render him ritually defiled, and the third obligates him to bring a sacrifice after he is rid of ritual defilement, as detailed later.		אֽוֹ־הֶחְתִּים. שֶׁיּוֹצֵא עָב, וְסוֹתֵם אֶת פִּי הָאַמָּה, וְנִסְתָּם בְּשָׂרוֹ מִטִּפַּת זוֹבוֹ, זֶהוּ פְּשׁוּטוֹ; וּמִדְרָשׁוֹ: מָנָה הַכָּתוּב הָרִאשׁוֹן רְאִיּוֹת שְׁתַּיִם וּקְרָאוֹ טָמֵא, שֶׁנֶּאֱמַר זָב מִבְּשָׂרוֹ זוֹבוֹ טָמֵא הוּא, וּמָנָה הַכָּתוּב הַשֵּׁנִי רְאִיּוֹת שָׁלֹשׁ וּקְרָאוֹ טָמֵא, שֶׁנֶּאֱמַר טֻמְאָתוֹ בְּזוֹבוֹ רָר בְּשָׂרוֹ אֶת זוֹבוֹ אוֹ הֶחְתִּים בְּשָׂרוֹ מִזּוֹבוֹ טֻמְאָתוֹ הִוא, הָא כֵיצַד? שְׁתַּיִם לְטֻמְאָה, וְהַשְּׁלִישִׁית מַזְקִיקַתּוּ לְקָרְבָּן (נדה מ"ג: מגילה ח.):
4Any object intended for reclining upon that the man with the discharge lies upon will become ritually defiled; and any object upon which he sits will become ritually defiled.		דכָּל־הַמִּשְׁכָּ֗ב אֲשֶׁ֨ר יִשְׁכַּ֥ב עָלָ֛יו הַזָּ֖ב יִטְמָ֑א וְכָל־הַכְּלִ֛י אֲשֶׁר־יֵשֵׁ֥ב עָלָ֖יו יִטְמָֽא:
כָּל־הַמִּשְׁכָּב - (lit.) Anything for reclining - i.e., that is fit for reclining. I might think that this applies even if it is designated for another act. Scripture therefore states: אֲשֶׁר יִשְׁכַּב. It does not say: אֲשֶׁר שָׁכַב “on which he lay,” but אֲשֶׁר יִשְׁכַּב (lit.) “on which he will lie,” the future tense in this case denoting continuous action, i.e., that which is designated always for lying upon. This excludes such a case when people say to the person lying on it: “Get up and let us do our work with this object.”		כָּל־הַמִּשְׁכָּב. הָרָאוּי לְמִשְׁכָּב; יָכוֹל אֲפִלּוּ מְיֻחָד לִמְלָאכָה אַחֶרֶת, תַּלְמוּד לוֹמָר אֲשֶׁר יִשְׁכַּב — אֲשֶׁר שָׁכַב לֹא נֶאֱמַר אֶלָּא אֲשֶׁר יִשְׁכַּב — הַמְיֻחָד תָּמִיד לְכָךְ, יָצָא זֶה שֶׁאוֹמְרִין לוֹ "עֲמֹד וְנַעֲשֶׂה מְלַאכְתֵּנוּ":
אֲשֶׁר יֵשֵׁב - [Upon] which he sits. It does not say: יָשַׁב “on which he sat,” but: אֲשֶׁר יֵשֵׁב עָלָיו הַזָּב (lit.) “on which the man with the discharge will sit” – i.e., that which is designated always for that purpose.		אֲשֶׁר יֵשֵׁב. יָשַׁב לֹא נֶאֱמַר אֶלָּא אֲשֶׁר יֵשֵׁב עָלָיו, בַּמְיֻחָד תָּמִיד לְכָךְ (שבת נ"ט):
5Anyone who touches an object that he reclined upon must immerse his garments and immerse himself in the water of a mikveh, and will remain ritually defiled until nightfall.		הוְאִ֕ישׁ אֲשֶׁ֥ר יִגַּ֖ע בְּמִשְׁכָּב֑וֹ יְכַבֵּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב:
וְאִישׁ אֲשֶׁר יִגַּע בְּמִשְׁכָּבוֹ - Anyone who touches an object that he reclined upon. This teaches us that an object on which he reclines is more stringent than that which he merely touched, for the former becomes a primary source of ritual defilement, capable of imparting ritual defilement to a person who touches it to the extent that the garments he is wearing also become ritually defiled, whereas an object touched by him but on which he did not recline becomes only a secondary source of ritual defilement and can only impart ritual defilement to food and drink.		וְאִישׁ אֲשֶׁר יִגַּע בְּמִשְׁכָּבוֹ. לִמֵּד עַל הַמִּשְׁכָּב שֶׁחָמוּר מִן הַמַּגָּע, שֶׁזֶּה נַעֲשֶׂה אַב הַטֻּמְאָה לְטַמֵּא אָדָם לְטַמֵּא בְגָדִים, וְהַמַּגָּע שֶׁאֵינוֹ מִשְׁכָּב אֵינוֹ אֶלָּא וְלַד הַטֻּמְאָה, וְאֵינוֹ מְטַמֵּא אֶלָּא אֳכָלִין וּמַשְׁקִין (עי' ספרא):
6Anyone who sits on an object upon which the man with the discharge sat must immerse his garments and immerse himself in the water of a mikveh, and will remain ritually defiled until nightfall.		ווְהַיּשֵׁב֙ עַל־הַכְּלִ֔י אֲשֶׁר־יֵשֵׁ֥ב עָלָ֖יו הַזָּ֑ב יְכַבֵּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב:
וְהַיּשֵׁב עַל־הַכְּלִי - Anyone who sits on an object - even if he did not touch that object, and even if there are ten objects one on top of the other and the ritually defiled object is beneath all of them, they all impart ritual defilement as an object used for sitting, and the same applies to an object used for reclining.		וְהַיּשֵׁב עַל־הַכְּלִי. אֲפִלּוּ לֹא נָגַע — אֲפִלוּ עֲשָֹרָה כֵלִים זֶה עַל זֶה — כֻּלָּן מְטַמְּאִין מִשּׁוּם מוֹשָׁב, וְכֵן בְּמִשְׁכָּב:
7Anyone who touches the flesh of the man with the discharge must immerse his garments and immerse himself in the water of a mikveh, and will remain ritually defiled until nightfall.		זוְהַנֹּגֵ֖עַ בִּבְשַׂ֣ר הַזָּ֑ב יְכַבֵּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב:
8If the man with the discharge spits on an undefiled person, he must immerse his garments and immerse himself in the water of a mikveh, and will remain ritually defiled until nightfall.		חוְכִֽי־יָרֹ֥ק הַזָּ֖ב בַּטָּה֑וֹר וְכִבֶּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב:
וְכִֽי־יָרֹק הַזָּב בַּטָּהוֹר - If the man who had the discharge spits on an undefiled person - and the spit touched him, or even if the person carried it without touching it directly, for spit causes ritual defilement by carrying it.		וְכִֽי־יָרֹק הַזָּב בַּטָּהוֹר. וְנָגַע בּוֹ אוֹ נְשָׂאוֹ, שֶׁהָרֹק מְטַמֵּא בְמַשָּׂא (עי' נדה נ"ה):
9With regard to any saddle, if the man with the discharge rides upon it, it becomes ritually defiled.		טוְכָל־הַמֶּרְכַּ֗ב אֲשֶׁ֨ר יִרְכַּ֥ב עָלָ֛יו הַזָּ֖ב יִטְמָֽא:
וְכָל־הַמֶּרְכַּב - Any saddle - even though he does not sit on it, such as the pommel of the saddle, which is called “arcon” in Old French, it becomes ritually defiled as an object used for riding. But the saddle itself, called “alves” in Old French, becomes ritually defiled with the ritual defilement of a seat.		וְכָל־הַמֶּרְכַּב. אַף עַל פִּי שֶׁלֹּא יָשַׁב עָלָיו, כְּגוֹן הַתְּפוּס שֶׁל סְרָגָא, שֶׁקּוֹרִין ארצו"ן, טָמֵא מִשּׁוּם מֶרְכָּב, וְהָאֻכָּף שֶׁקּוֹרִין סל"ויש טָמֵא טֻמְאַת מוֹשָׁב (עירובין כ"ז):
10Whoever touches anything under him becomes ritually defiled until nightfall. Whoever carries them must immerse his garments and immerse himself in the water of a mikveh, and will remain ritually defiled until nightfall.		יוְכָל־הַנֹּגֵ֗עַ בְּכֹל֙ אֲשֶׁ֣ר יִֽהְיֶ֣ה תַחְתָּ֔יו יִטְמָ֖א עַד־הָעָ֑רֶב וְהַנּוֹשֵׂ֣א אוֹתָ֔ם יְכַבֵּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב:
וְכָל־הַנֹּגֵעַ בְּכֹל אֲשֶׁר יִֽהְיֶה תַחְתָּיו - Whoever touches anything under him - i.e., the man with the discharge. This comes to teach us that one who touches a riding object becomes ritually defiled but does not have to immerse his garment. This detail is more stringent for an object used for reclining than an object used for riding.		וְכָל־הַנֹּגֵעַ בְּכֹל אֲשֶׁר יִֽהְיֶה תַחְתָּיו. שֶׁל זָב; בָּא וְלִמֵּד עַל הַמֶּרְכָּב שֶׁיְּהֵא הַנּוֹגֵעַ בּוֹ טָמֵא וְאֵין טָעוּן כִּבּוּס בְּגָדִים, וְהוּא חֹמֶר בַּמִּשְׁכָּב מִבַּמֶּרְכָּב:
וְהַנּוֹשֵׂא אוֹתָם - Whoever carries them - i.e., regarding all that is mentioned regarding a man with a discharge – his discharge itself, his spit, his semen, his urine, or an object on which he lay, rode, or sat – carrying them renders a person ritually defiled to the extent that his garments also become ritually defiled.		וְהַנּוֹשֵׂא אוֹתָם. אֶת כָּל הָאָמוּר בְּעִנְיַן הַזָּב — זוֹבוֹ וְרֻקּוֹ וְשִׁכְבַת זַרְעוֹ וּמֵימֵי רַגְלָיו וְהַמִּשְׁכָּב וְהַמֶּרְכָּב — מַשָּׂאָן מְטַמֵּא אָדָם לְטַמֵּא בְגָדִים (עי' ספרא):
11Whomever the man with the discharge touches (his hands having not been immersed in water) must immerse his garments and immerse himself in the water of a mikveh, and will remain ritually defiled until nightfall.		יאוְכֹ֨ל אֲשֶׁ֤ר יִגַּע־בּוֹ֙ הַזָּ֔ב וְיָדָ֖יו לֹֽא־שָׁטַ֣ף בַּמָּ֑יִם וְכִבֶּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב:
וְיָדָיו לֹֽא־שָׁטַף בַּמָּיִם - His hands having not been immersed in water - i.e., as long as he has not yet immersed himself entirely in a mikveh to rid himself of his ritual defilement, even if his discharge ceased and he counted seven clean days but he lacks immersion, he imparts ritual defilement in all manners that he usually imparts ritual defilement. The reason why Scripture expressed the immersion of the body in terms of washing hands is to teach you that hidden parts of the body do not require the water of the mikveh to touch them, but only exposed limbs, such as the hands.		וְיָדָיו לֹֽא־שָׁטַף בַּמָּיִם. בְּעוֹד שֶׁלֹּא טָבַל מִטֻּמְאָתוֹ, וַאֲפִלּוּ פָסַק מִזּוֹבוֹ וְסָפַר שִׁבְעָה וּמְחֻסָּר טְבִילָה, מְטַמֵּא בְכָל טֻמְאוֹתָיו, וְזֶה שֶׁהוֹצִיא הַכָּתוּב טְבִילַת גוּפוֹ שֶׁל זָב בִּלְשׁוֹן שְׁטִיפַת יָדַיִם, לְלַמֶּדְךָ שֶׁאֵין בֵּית הַסְּתָרִים טָעוּן בִּיאַת מַיִם, אֶלָּא אֵבֶר הַגָּלוּי כְּמוֹ הַיָּדַיִם (ספרא):
12An earthenware vessel that the man with the discharge touches must be shattered. Any wooden vessel may be immersed in the water of a mikveh.		יבוּכְלִי־חֶ֛רֶשׂ אֲשֶׁר־יִגַּע־בּ֥וֹ הַזָּ֖ב יִשָּׁבֵ֑ר וְכָ֨ל־כְּלִי־עֵ֔ץ יִשָּׁטֵ֖ף בַּמָּֽיִם:
וּכְלִי־חֶרֶשׂ אֲשֶׁר־יִגַּע־בּוֹ הַזָּב - An earthenware vessel that the man with the discharge touches. I might think that this verse teaches us that it becomes ritually defiled even if he touched it on its exterior… and the subsequent discussion as stated in Torat Kohanim until: What touching affects the entire vessel? We must say that it refers to moving it – but touching an earthenware vessel from the outside without moving it does not render it ritually defiled.		וּכְלִי־חֶרֶשׂ אֲשֶׁר־יִגַּע־בּוֹ הַזָּב. יָכוֹל אֲפִלּוּ נָגַע בּוֹ מֵאֲחוֹרָיו וְכוּ', כִּדְאִיתָא בְתוֹרַת כֹּהֲנִים עַד "מַגָּעוֹ שֶׁהוּא כְכֻלּוֹ הֱוֵי אוֹמֵר זֶה הֶסֵּטוֹ":
13When the man with the discharge is rid of his discharge, he must count for himself seven days being free of the discharge. He must immerse his garments and immerse his flesh in spring water, and he will thus become rid of defilement.		יגוְכִֽי־יִטְהַ֤ר הַזָּב֙ מִזּוֹב֔וֹ וְסָ֨פַר ל֜וֹ שִׁבְעַ֥ת יָמִ֛ים לְטָֽהֳרָת֖וֹ וְכִבֶּ֣ס בְּגָדָ֑יו וְרָחַ֧ץ בְּשָׂר֛וֹ בְּמַ֥יִם חַיִּ֖ים וְטָהֵֽר:
וְכִֽי־יִטְהַר - (lit.) When he is purified - i.e., when the discharge ceases.		וְכִֽי־יִטְהַר. כְּשֶׁיִּפְסֹק (שם):
שִׁבְעַת יָמִים לְטָֽהֳרָתוֹ - Seven days (lit.) for his purity - i.e., seven days clear of ritual defilement on account of discharge, meaning that he does not see any discharge – and they must all be consecutive.		שִׁבְעַת יָמִים לְטָֽהֳרָתוֹ. שִׁבְעַת יָמִים טְהוֹרִים מִטֻּמְאַת זִיבָה, שֶׁלֹּא יִרְאֶה זוֹב, וְכֻלָּן רְצוּפִין (ספרא):
14On the eighth day, he must take for himself two turtledoves or two young pigeons and come before God, to the entrance to the Courtyard of the Tent of Meeting, and give them to the priest.		ידוּבַיּ֣וֹם הַשְּׁמִינִ֗י יִקַּח־לוֹ֙ שְׁתֵּ֣י תֹרִ֔ים א֥וֹ שְׁנֵ֖י בְּנֵ֣י יוֹנָ֑ה וּבָ֣א \| לִפְנֵ֣י יְהֹוָ֗ה אֶל־פֶּ֨תַח֙ אֹ֣הֶל מוֹעֵ֔ד וּנְתָנָ֖ם אֶל־הַכֹּהֵֽן:
15The priest must sacrifice them, one as a sin-offering and the other as an ascent-offering, and thus the priest will effect atonement for him from his discharge, before God.		טווְעָשָׂ֤ה אֹתָם֙ הַכֹּהֵ֔ן אֶחָ֣ד חַטָּ֔את וְהָֽאֶחָ֖ד עֹלָ֑ה וְכִפֶּ֨ר עָלָ֧יו הַכֹּהֵ֛ן לִפְנֵ֥י יְהֹוָ֖ה מִזּוֹבֽוֹ:

Footnotes

Leviticus 15:2.

Sixth Portion

Vayikra (Leviticus) Chapter 15

16A man from whom a discharge of semen issues must immerse all his flesh in the water of a mikveh, and will remain ritually defiled until nightfall.		טזוְאִ֕ישׁ כִּֽי־תֵצֵ֥א מִמֶּ֖נּוּ שִׁכְבַת־זָ֑רַע וְרָחַ֥ץ בַּמַּ֛יִם אֶת־כָּל־בְּשָׂר֖וֹ וְטָמֵ֥א עַד־הָעָֽרֶב:
17Any garment or any leather article that has semen on it must be immersed in the water of a mikveh, and will remain ritually defiled until nightfall.		יזוְכָל־בֶּ֣גֶד וְכָל־ע֔וֹר אֲשֶׁר־יִֽהְיֶ֥ה עָלָ֖יו שִׁכְבַת־זָ֑רַע וְכֻבַּ֥ס בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב:
18Regarding a woman with whom a man engages in carnal relations, whereby there was a discharge of semen, they must immerse themselves in the water of a mikveh, and will remain ritually defiled until nightfall.		יחוְאִשָּׁ֕ה אֲשֶׁ֨ר יִשְׁכַּ֥ב אִ֛ישׁ אֹתָ֖הּ שִׁכְבַת־זָ֑רַע וְרָֽחֲצ֣וּ בַמַּ֔יִם וְטָֽמְא֖וּ עַד־הָעָֽרֶב:
וְרָֽחֲצוּ בַמַּיִם - They must immerse themselves. It is the decree of the King that a woman becomes ritually defiled through intercourse. The reason for her ritual defilement is not because of touching semen, for this is a contact of hidden parts of the body, which would not ordinarily convey ritual defilement.		וְרָֽחֲצוּ בַמַּיִם. גְּזֵרַת מֶלֶךְ הִיא שֶׁתִּטְמָא הָאִשָּׁה בְּבִיאָה; וְאֵין הַטַּעַם מִשּׁוּם נוֹגֵעַ בְּשִׁכְבַת זֶרַע, שֶׁהֲרֵי מַגַּע בֵּית הַסְּתָרִים הוּא (נדה מ"א:):
19If a woman has a uterine discharge, and her discharge is menstrual blood, she must remain in her state of separation for seven days. Whoever touches her will become ritually defiled until nightfall.		יטוְאִשָּׁה֙ כִּי־תִֽהְיֶ֣ה זָבָ֔ה דָּ֛ם יִֽהְיֶ֥ה זֹבָ֖הּ בִּבְשָׂרָ֑הּ שִׁבְעַ֤ת יָמִים֙ תִּֽהְיֶ֣ה בְנִדָּתָ֔הּ וְכָל־הַנֹּגֵ֥עַ בָּ֖הּ יִטְמָ֥א עַד־הָעָֽרֶב:
כִּי־תִֽהְיֶה זָבָה - If [a woman] has a discharge. I might think that this applies if the flow is from any one of her limbs; Scripture therefore states: “and she has uncovered the fountain of her blood” 1 – i.e., her blood only causes ritual defilement when it originates from the source (the uterus).		כִּי־תִֽהְיֶה זָבָה. יָכוֹל מֵאֶחָד מִכָּל אֵבָרֶיהָ, תַּלְמוּד לוֹמָר וְהִיא גִּלְּתָה אֶת מְקוֹר דָּמֶיהָ — אֵין דָּם מְטַמֵּא אֶלָּא הַבָּא מִן הַמָּקוֹר:
דָּם יִֽהְיֶה זָבָה בִּבְשָׂרָהּ - (lit.) Her discharge must be blood inside her body - i.e., her flow is only called a discharge to render her ritually defiled if it is red.		דָּם יִֽהְיֶה זָבָה בִּבְשָׂרָהּ. אֵין זוֹבָהּ קָרוּי זוֹב לְטַמֵּא אֶלָּא אִם כֵּן הוּא אָדֹם (שם י"ט):
בְנִדָּתָהּ - In her state of separation - The meaning of the term נִדָּה is similar to: “and from the universe they will banish him (יְנִדֻּהוּ)” 2 – i.e., she is banned from touching any person.		בְנִדָּתָהּ. כְּמוֹ וּמִתֵּבֵל יְנִדֻּהוּ (איוב י"ח) — שֶׁהִיא מְנֻדָּה מִמַּגַּע כָּל אָדָם:
תִֽהְיֶה בְנִדָּתָהּ - She must remain in her state of separation - even if during these seven days, she saw only a first flow of blood and no more.		תִֽהְיֶה בְנִדָּתָהּ. אֲפִלּוּ לֹא רָאֲתָה אֶלָּא רְאִיָּה רִאשׁוֹנָה (ספרא):
20Any object that she reclines upon during her menstrual separation will become ritually defiled; and any object that she sits upon will become ritually defiled.		כוְכֹל֩ אֲשֶׁ֨ר תִּשְׁכַּ֥ב עָלָ֛יו בְּנִדָּתָ֖הּ יִטְמָ֑א וְכֹ֛ל אֲשֶׁר־תֵּשֵׁ֥ב עָלָ֖יו יִטְמָֽא:
21Anyone who touches an object that she reclined upon must immerse his garments and immerse himself in the water of a mikveh, and will remain defiled until nightfall.		כאוְכָל־הַנֹּגֵ֖עַ בְּמִשְׁכָּבָ֑הּ יְכַבֵּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב:
22Anyone who touches any object upon which she sat must immerse his garments and immerse himself in the water of a mikveh, and will remain defiled until nightfall.		כבוְכָ֨ל־הַנֹּגֵ֔עַ בְּכָל־כְּלִ֖י אֲשֶׁר־תֵּשֵׁ֣ב עָלָ֑יו יְכַבֵּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב:
23If he reclines or sits on an object that she reclined upon or upon an object that she sat upon, when he touches it he becomes defiled until nightfall.		כגוְאִ֨ם עַֽל־הַמִּשְׁכָּ֜ב ה֗וּא א֧וֹ עַל־הַכְּלִ֛י אֲשֶׁר־הִ֥וא ישֶֽׁבֶת־עָלָ֖יו בְּנָגְעוֹ־ב֑וֹ יִטְמָ֖א עַד־הָעָֽרֶב:
וְאִם עַֽל־הַמִּשְׁכָּב הוּא - If he [reclines or sits] on an object that she reclined upon. One who reclines or sits on that upon which she reclined or sat, even if he did not touch it, is also included in the rule of ritual defilement stated in the above two verses, in that he must immerse his garments.		וְאִם עַֽל־הַמִּשְׁכָּב הוּא. הַשּׁוֹכֵב אוֹ הַיּוֹשֵׁב עַל מִשְׁכָּבָהּ אוֹ עַל מוֹשָׁבָהּ אֲפִלּוּ לֹא נָגַע בָּהּ, אַף הוּא בְּדַת טֻמְאָה הָאֲמוּרָה בַּמִקְרָא הָעֶלְיוֹן, שֶׁטָּעוּן כִּבּוּס בְּגָדִים:
עַֽל־הַכְּלִי - Upon an object. This additional expression includes an object used for riding.		עַֽל־הַכְּלִי. לְרַבּוֹת אֶת הַמֶּרְכָּב:
בְּנָגְעוֹ־בוֹ - When he touches it he becomes ritually defiled. This is referring to none other than the object used for riding, which was derived from the words עַל הַכְּלִי –		בְּנָגְעוֹ־בוֹ. אֵינוֹ מְדַבֵּר אֶלָּא עַל הַמֶּרְכָּב שֶׁנִּתְרַבָּה מֵ"עַל הַכְּלִי":
בְּנָגְעוֹ־בוֹ יִטְמָא - When he touches it he becomes ritually defiled - but he does not need to immerse his garments, for touching an object used for riding does not render a person ritually defiled to the extent that his garments also become ritually defiled.		בְּנָגְעוֹ־בוֹ יִטְמָא. וְאֵינוֹ טָעוּן כִּבּוּס בְּגָדִים, שֶׁהַמֶּרְכָּב אֵין מַגָּעוֹ מְטַמֵּא אָדָם לְטַמֵּא בְגָדִים (כלים פכ"ג):
24If a man engages in carnal relations with her, the ritual defilement caused by her menstruation will be transmitted to him and he will be ritually defiled for seven days. Any object intended for reclining upon that he reclines upon will become ritually defiled.		כדוְאִ֡ם שָׁכֹב֩ יִשְׁכַּ֨ב אִ֜ישׁ אֹתָ֗הּ וּתְהִ֤י נִדָּתָהּ֙ עָלָ֔יו וְטָמֵ֖א שִׁבְעַ֣ת יָמִ֑ים וְכָל־הַמִּשְׁכָּ֛ב אֲשֶׁר־יִשְׁכַּ֥ב עָלָ֖יו יִטְמָֽא:
וּתְהִי נִדָּתָהּ עָלָיו - (lit.) Her separation will be upon him. I might think that this means that he follows her schedule, e.g., that if he had carnal relations with her on the fifth day of her separation, he will be ritually defiled only for three days like her; Scripture therefore states: וְטָמֵא שִׁבְעַת יָמִים “and he will be ritually defiled for seven days.” Why does Scripture state: “her separation will be upon him”? In order to teach us that just as she can impart ritual defilement to people and earthenware vessels, so can he also impart ritual defilement to people and earthenware vessels.		וּתְהִי נִדָּתָהּ עָלָיו. יָכוֹל יַעֲלֶה לְרַגְלָהּ — שֶׁאִם בָּא עָלֶיהָ בַחֲמִישִׁי לְנִדָּתָהּ לֹא יִטְמָא אֶלָּא שְׁלוֹשָׁה יָמִים כְּמוֹתָהּ — תַּלְמוּד לוֹמָר וְטָמֵא שִׁבְעַת יָמִים, וּמַה תַּלְמוּד לוֹמָר וּתְהִי נִדָּתָהּ עָלָיו? מַה הִיא מְטַמְּאָה אָדָם וּכְלֵי חֶרֶס, אַף הוּא מְטַמֵּא אָדָם וּכְלֵי חֶרֶס (ספרא; נדה ל"ג):
25Regarding a woman whose discharge of uterine blood flows for more than two days outside of the span of her menstrual separation; or one who has a discharge of blood after her menstrual separation, she will be ritually defiled all the days of her defiling discharge, in the same manner as during the days of her menstrual separation.		כהוְאִשָּׁ֡ה כִּֽי־יָזוּב֩ ז֨וֹב דָּמָ֜הּ יָמִ֣ים רַבִּ֗ים בְּלֹא֙ עֶת־נִדָּתָ֔הּ א֥וֹ כִֽי־תָז֖וּב עַל־נִדָּתָ֑הּ כָּל־יְמֵ֞י ז֣וֹב טֻמְאָתָ֗הּ כִּימֵ֧י נִדָּתָ֛הּ תִּֽהְיֶ֖ה טְמֵאָ֥ה הִֽוא:
יָמִים רַבִּים - (lit.) For many days - i.e., at least three days.		יָמִים רַבִּים. שְׁלֹשָׁה יָמִים (ספרא):
בְּלֹא עֶת־נִדָּתָהּ - (lit.) Not within the time of her separation - after her seven days of separation have elapsed.		בְּלֹא עֶת־נִדָּתָהּ. אַחַר שֶׁיָּצְאוּ שִׁבְעַת יְמֵי נִדָּתָהּ:
אוֹ כִּֽי־תָזוּב - Or one who has a discharge - for this period of three days.		אוֹ כִּֽי־תָזוּב. אֶת שְׁלֹשֶׁת הַיָּמִים הַלָּלוּ:
עַל־נִדָּתָהּ - (lit.) upon her separation - i.e., even one day removed from her period of separation, she is a woman with an abnormal discharge and her law is stated in this passage. It is not like the law of a menstruant, because such a woman requires counting seven consecutive days free of discharge and bringing an offering, whereas a menstruant does not require counting seven clean days, but remains in her state of separation for seven days, whether she sees again during this time or not. Our rabbis expounded this section to teach us that there are eleven days from the end of one menstrual period until the beginning of the next menstrual period, meaning that if she sees a blood flow for any three consecutive days during these eleven days, she becomes a woman with an abnormal discharge.		עַל־נִדָּתָהּ. מֻפְלָג מִנִּדָּתָהּ יוֹם אֶחָד, זוֹ הִיא זָבָה, וּמִשְׁפָּטָהּ חָרוּץ בְּפָרָשָׁה זוֹ, וְלֹא כְּדַת הַנִּדָּה, שֶׁזּוֹ טְעוּנָה סְפִירַת שִׁבְעָה נְקִיִּים וְקָרְבָּן, וְהַנִּדָּה אֵינָהּ טְעוּנָה סְפִירַת נְקִיִּים, אֶלָּא שִׁבְעַת יָמִים תִּהְיֶה בְנִדָּתָהּ בֵּין רוֹאָה בֵּין שֶׁאֵינָהּ רוֹאָה. וְדָרְשׁוּ בְּפָרָשָׁה זוֹ י"א יוֹם בֵּין סוֹף נִדָּה לִתְחִלַּת נִדָּה, שֶׁכָּל שְׁלֹשֶׁת רְצוּפִין שֶׁתִּרְאֶה בְאַחַד עָשָׂר יוֹם הַלָּלוּ תְּהֵא זָבָה:
26Throughout the duration of her discharge, any object that she reclines upon will be treated the same way as an object is treated during her menstrual separation. Similarly, any object that she sits upon will become ritually defiled in the same way it does during her menstrual defilement.		כוכָּל־הַמִּשְׁכָּ֞ב אֲשֶׁר־תִּשְׁכַּ֤ב עָלָיו֙ כָּל־יְמֵ֣י זוֹבָ֔הּ כְּמִשְׁכַּ֥ב נִדָּתָ֖הּ יִֽהְיֶה־לָּ֑הּ וְכָל־הַכְּלִי֙ אֲשֶׁ֣ר תֵּשֵׁ֣ב עָלָ֔יו טָמֵ֣א יִֽהְיֶ֔ה כְּטֻמְאַ֖ת נִדָּתָֽהּ:
27Anyone who touches them will become ritually defiled; he must immerse his garments and immerse himself in the water of a mikveh, and will remain ritually defiled until nightfall.		כזוְכָל־הַנּוֹגֵ֥עַ בָּ֖ם יִטְמָ֑א וְכִבֶּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב:
28If she becomes rid of her discharge, she must count for herself seven days. After this, she may become rid of defilement.		כחוְאִם־טָֽהֲרָ֖ה מִזּוֹבָ֑הּ וְסָ֥פְרָה לָּ֛הּ שִׁבְעַ֥ת יָמִ֖ים וְאַחַ֥ר תִּטְהָֽר:

Footnotes

Leviticus 20:18.

Job 18:18.

Seventh Portion

Vayikra (Leviticus) Chapter 15

29On the eighth day, she must take for herself two turtledoves or two young pigeons and bring them to the priest at the entrance to the Courtyard of the Tent of Meeting.		כט וּבַיּ֣וֹם הַשְּׁמִינִ֗י תִּקַּח־לָהּ֙ שְׁתֵּ֣י תֹרִ֔ים א֥וֹ שְׁנֵ֖י בְּנֵ֣י יוֹנָ֑ה וְהֵֽבִיאָ֤ה אוֹתָם֙ אֶל־הַכֹּהֵ֔ן אֶל־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
30The priest must sacrifice them, one as a sin-offering and the other as an ascent-offering, and the priest will effect atonement for her before God from the defilement of her discharge.		לוְעָשָׂ֤ה הַכֹּהֵן֙ אֶת־הָֽאֶחָ֣ד חַטָּ֔את וְאֶת־הָֽאֶחָ֖ד עֹלָ֑ה וְכִפֶּ֨ר עָלֶ֤יהָ הַכֹּהֵן֙ לִפְנֵ֣י יְהֹוָ֔ה מִזּ֖וֹב טֻמְאָתָֽהּ:
31You must separate the Israelites from their ritually defilement, so that they not die on account of their ritually defilement for defiling My Sanctuary in their midst.		לאוְהִזַּרְתֶּ֥ם אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מִטֻּמְאָתָ֑ם וְלֹ֤א יָמֻ֨תוּ֙ בְּטֻמְאָתָ֔ם בְּטַמְּאָ֥ם אֶת־מִשְׁכָּנִ֖י אֲשֶׁ֥ר בְּתוֹכָֽם:
וְהִזַּרְתֶּם - The root נזר invariably denotes “separation,” and so we find: נָזֹרוּ אָחוֹר “they drew back,” 1 and similarly: נְזִיר אֶחָיו “the one who was separated from his brothers.” 2		וְהִזַּרְתֶּם. אֵין נְזִירָה אֶלָּא פְרִישָׁה וְכֵן נָזֹרוּ אָחוֹר (ישעיהו א'), וְכֵן נְזִיר אֶחָיו (בראשית מ"ט):
וְלֹא יָמֻתוּ בְּטֻמְאָתָם - So that they not die on account of their ritually defilement. The punishment of excision for ritually defiling the Sanctuary 3 is here called “death.”		וְלֹא יָמֻתוּ בְּטֻמְאָתָם. הֲרֵי הִכָּרֵת שֶׁל מְטַמֵּא מִקְדָּשׁ קָרוּי מִיתָה:
32This is the law pertaining to a man who has an abnormal discharge: he is the same as a man who has a seminal discharge, becoming ritually defiled by it.		לבזֹ֥את תּוֹרַ֖ת הַזָּ֑ב וַֽאֲשֶׁ֨ר תֵּצֵ֥א מִמֶּ֛נּוּ שִׁכְבַת־זֶ֖רַע לְטָמְאָה־בָֽהּ:
זֹאת תּוֹרַת הַזָּב - This is the law pertaining to a man who has an abnormal discharge - i.e., one who has a single abnormal discharge, and what is his law?.		זֹאת תּוֹרַת הַזָּב. בַּעַל רְאִיָּה אַחַת, וּמַהוּ תוֹרָתוֹ?
וַֽאֲשֶׁר תֵּצֵא מִמֶּנּוּ שִׁכְבַת־זֶרַע - (lit.) and he who has a seminal discharge - i.e., he is like a person who has a seminal discharge, that he remains ritually defiled until nightfall.		וַֽאֲשֶׁר תֵּצֵא מִמֶּנּוּ שִׁכְבַת־זֶרַע. — הֲרֵי הוּא כְּבַעַל קֶרִי, טָמֵא טֻמְאַת עֶרֶב:
33The other cases of ritual defilement contracted from bodily discharges are, in order of increasing severity: a menstruant; a person who has a discharge followed by another discharge, whether male or female; and a man who engages in carnal relations with a ritually defiled woman.’”		לגוְהַדָּוָה֙ בְּנִדָּתָ֔הּ וְהַזָּב֙ אֶת־זוֹב֔וֹ לַזָּכָ֖ר וְלַנְּקֵבָ֑ה וּלְאִ֕ישׁ אֲשֶׁ֥ר יִשְׁכַּ֖ב עִם־טְמֵאָֽה:
וְהַזָּב אֶת־זוֹבוֹ - (lit.) And one who has a discharge of his discharge - i.e., one who has two discharges or three discharges, whose laws are detailed above.		וְהַזָּב אֶת־זוֹבוֹ. בַּעַל שְׁתֵּי רְאִיּוֹת, וּבַעַל שָׁלוֹשׁ רְאִיּוֹת, שֶׁתּוֹרָתָן מְפֹרֶשֶׁת לְמַעְלָה:

Footnotes

Isaiah 1:4.

Genesis 49:26.

Numbers 19:20.

Maftir Portion

Vayikra (Leviticus) Chapter 15

31You must separate the Israelites from their ritually defilement, so that they not die on account of their ritually defilement for defiling My Sanctuary in their midst.		לאוְהִזַּרְתֶּ֥ם אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מִטֻּמְאָתָ֑ם וְלֹ֤א יָמֻ֨תוּ֙ בְּטֻמְאָתָ֔ם בְּטַמְּאָ֥ם אֶת־מִשְׁכָּנִ֖י אֲשֶׁ֥ר בְּתוֹכָֽם:
וְהִזַּרְתֶּם - The root נזר invariably denotes “separation,” and so we find: נָזֹרוּ אָחוֹר “they drew back,” 1 and similarly: נְזִיר אֶחָיו “the one who was separated from his brothers.” 2		וְהִזַּרְתֶּם. אֵין נְזִירָה אֶלָּא פְרִישָׁה וְכֵן נָזֹרוּ אָחוֹר (ישעיהו א'), וְכֵן נְזִיר אֶחָיו (בראשית מ"ט):
וְלֹא יָמֻתוּ בְּטֻמְאָתָם - So that they not die on account of their ritually defilement. The punishment of excision for ritually defiling the Sanctuary 3 is here called “death.”		וְלֹא יָמֻתוּ בְּטֻמְאָתָם. הֲרֵי הִכָּרֵת שֶׁל מְטַמֵּא מִקְדָּשׁ קָרוּי מִיתָה:
32This is the law pertaining to a man who has an abnormal discharge: he is the same as a man who has a seminal discharge, becoming ritually defiled by it.		לבזֹ֥את תּוֹרַ֖ת הַזָּ֑ב וַֽאֲשֶׁ֨ר תֵּצֵ֥א מִמֶּ֛נּוּ שִׁכְבַת־זֶ֖רַע לְטָמְאָה־בָֽהּ:
זֹאת תּוֹרַת הַזָּב - This is the law pertaining to a man who has an abnormal discharge - i.e., one who has a single abnormal discharge, and what is his law?.		זֹאת תּוֹרַת הַזָּב. בַּעַל רְאִיָּה אַחַת, וּמַהוּ תוֹרָתוֹ?
וַֽאֲשֶׁר תֵּצֵא מִמֶּנּוּ שִׁכְבַת־זֶרַע - (lit.) and he who has a seminal discharge - i.e., he is like a person who has a seminal discharge, that he remains ritually defiled until nightfall.		וַֽאֲשֶׁר תֵּצֵא מִמֶּנּוּ שִׁכְבַת־זֶרַע. — הֲרֵי הוּא כְּבַעַל קֶרִי, טָמֵא טֻמְאַת עֶרֶב:
33The other cases of ritual defilement contracted from bodily discharges are, in order of increasing severity: a menstruant; a person who has a discharge followed by another discharge, whether male or female; and a man who engages in carnal relations with a ritually defiled woman.’”		לגוְהַדָּוָה֙ בְּנִדָּתָ֔הּ וְהַזָּב֙ אֶת־זוֹב֔וֹ לַזָּכָ֖ר וְלַנְּקֵבָ֑ה וּלְאִ֕ישׁ אֲשֶׁ֥ר יִשְׁכַּ֖ב עִם־טְמֵאָֽה:
וְהַזָּב אֶת־זוֹבוֹ - (lit.) And one who has a discharge of his discharge - i.e., one who has two discharges or three discharges, whose laws are detailed above.		וְהַזָּב אֶת־זוֹבוֹ. בַּעַל שְׁתֵּי רְאִיּוֹת, וּבַעַל שָׁלוֹשׁ רְאִיּוֹת, שֶׁתּוֹרָתָן מְפֹרֶשֶׁת לְמַעְלָה:

Footnotes

Isaiah 1:4.

Genesis 49:26.

Numbers 19:20.

Haftarah

Melachim II (II Kings) Chapter 7

3Now there were four men, stricken with zaraath, [at] the entrance of the gate. And they said to each other, "Why are we sitting here until we die?		גוְאַרְבָּעָ֧ה אֲנָשִׁ֛ים הָי֥וּ מְצֹרָעִ֖ים פֶּ֣תַח הַשָּׁ֑עַר וַיֹּֽאמְרוּ֙ אִ֣ישׁ אֶל־רֵעֵ֔הוּ מָ֗ה אֲנַ֛חְנוּ ישְׁבִ֥ים פֹּ֖ה עַד־מָֽתְנוּ:
Now there were four men. Gehazi and his sons.		וְאַרְבָּעָה אֲנָשִׁים. גֵּיחֲזִי וּבָנָיו.
at the entrance of the gate. as it is said (Lev. 13:46) “He shall live alone; outside the camp shall be his habitation.”		פֶּתַח הַשָּׁעַר. כְּמוֹ שֶׁנֶּאֱמַר: בָּדָד יֵשֵׁב מִחוּץ לַמַּחֲנֵה מוֹשָׁבוֹ.
4If we say that we will come into the city, with the famine in the city, we will die there, and if we stay here we will die. So now, let us go and let us defect to the Aramean camp. If they spare us we will live, and if they kill us we will die."		דאִם־אָמַרְנוּ֩ נָב֨וֹא הָעִ֜יר וְהָרָעָ֚ב בָּעִיר֙ וָמַ֣תְנוּ שָׁ֔ם וְאִם־יָשַׁ֥בְנוּ פֹ֖ה וָמָ֑תְנוּ וְעַתָּ֗ה לְכוּ֙ וְנִפְּלָה֙ אֶל־מַחֲנֵ֣ה אֲרָ֔ם אִם־יְחַיֻּ֣נוּ נִֽחְיֶ֔ה וְאִם־יְמִיתֻ֖נוּ וָמָֽתְנוּ:
5And they arose in the evening to come to the Aramean camp. And they came to the edge of the Aramean camp, and behold, no one was there.		הוַיָּק֣וּמוּ בַנֶּ֔שֶׁף לָב֖וֹא אֶל־מַחֲנֵ֣ה אֲרָ֑ם וַיָּבֹ֗אוּ עַד־קְצֵה֙ מַחֲנֵ֣ה אֲרָ֔ם וְהִנֵּ֥ה אֵֽין־שָׁ֖ם אִֽישׁ:
6Now the Lord had caused the Aramean camp to hear the sound of chariots and the sound of horses, the sound of a great army. And they said to one another, "Behold, the king of Israel has hired for us the kings of the Hittites and the kings of the Egyptians to attack us."		ווַאדֹנָ֞י הִשְׁמִ֣יעַ \| אֶת־מַחֲנֵ֣ה אֲרָ֗ם ק֥וֹל רֶ֙כֶב֙ ק֣וֹל ס֔וּס ק֖וֹל חַ֣יִל גָּד֑וֹל וַיֹּאמְר֞וּ אִ֣ישׁ אֶל־אָחִ֗יו הִנֵּ֣ה שָֹֽכַר־עָלֵינוּ֩ מֶ֨לֶךְ יִשְׂרָאֵ֜ל אֶת־מַלְכֵ֧י הַחִתִּ֛ים וְאֶת־מַלְכֵ֥י מִצְרַ֖יִם לָב֥וֹא עָלֵֽינוּ:
had caused the Aramean camp to hear. It seemed to them as though they were hearing.		הִשְׁמִיעַ אֶת מַחֲנֵה אֲרָם. נִדְמָה לָהֶם כְּאִלּוּ שׁוֹמְעִין.
7And they picked themselves up and fled at dusk, leaving behind their tents, their horses, and their donkeys, the camp as it was, and they fled for their lives.		זוַיָּקוּמוּ֘ וַיָּנ֣וּסוּ בַנֶּשֶׁף֒ וַיַּעַזְב֣וּ אֶת־אָהֳלֵיהֶ֗ם וְאֶת־סֽוּסֵיהֶם֙ וְאֶת־חֲמֹ֣רֵיהֶ֔ם הַֽמַּחֲנֶ֖ה כַּאֲשֶׁר־הִ֑יא וַיָּנֻ֖סוּ אֶל־נַפְשָֽׁם:
8Now these mezoraim came up to the edge of the camp, entered one tent, ate and drank, and carried off from there silver, gold, and clothing, and they went and hid [them]. And they returned and entered another tent, and carried off from there, and they went and hid [them].		חוַיָּבֹאוּ֩ הַֽמְצֹרָעִ֨ים הָאֵ֜לֶּה עַד־קְצֵ֣ה הַֽמַּחֲנֶ֗ה וַיָּבֹ֜אוּ אֶל־אֹ֚הֶל אֶחָד֙ וַיֹּאכְל֣וּ וַיִּשְׁתּ֔וּ וַיִּשְׂא֣וּ מִשָּׁ֗ם כֶּ֚סֶף וְזָהָב֙ וּבְגָדִ֔ים וַיֵּלְכ֖וּ וַיַּטְמִ֑נוּ וַיָּשֻׁ֗בוּ וַיָּבֹ֙אוּ֙ אֶל־אֹ֣הֶל אַחֵ֔ר וַיִּשְׂא֣וּ מִשָּׁ֔ם וַיֵּלְכ֖וּ וַיַּטְמִֽנוּ:
9Now one said to another, "We are not doing right. This day is a day of good news, yet we are keeping quiet. If we wait until daybreak, we will incur guilt. Now, let us go and come and relate this in the king's palace."		טוַיֹּאמְרוּ֩ אִ֨ישׁ אֶל־רֵעֵ֜הוּ לֹֽא־כֵ֣ן \| אֲנַ֣חְנוּ עֹשִֹ֗ים הַיּ֚וֹם הַזֶּה֙ יוֹם־בְּשׂרָ֣ה ה֔וּא וַאֲנַ֣חְנוּ מַחְשִׁ֗ים וְחִכִּ֛ינוּ עַד־א֥וֹר הַבֹּ֖קֶר וּמְצָאָ֣נוּ עָו֑וֹן וְעַתָּה֙ לְכ֣וּ וְנָבֹ֔אָה וְנַגִּ֖ידָה בֵּ֥ית הַמֶּֽלֶךְ:
We will incur guilt. We will be held guilty by the throne.		וּמְצָאָנוּ עָווֹן. מִתְחַיְּבִין אָנוּ לַמַּלְכוּת.
10And they came and called to the gatekeepers of the city and told them, saying, "We came to the Aramean camp, and behold there is no man there nor the sound of a human, but the horses are tethered and the donkeys are tethered, and the tents are as they were."		יוַיָּבֹ֗אוּ וַֽיִּקְרְאוּ֘ אֶל־שֹׁעֵ֣ר הָעִיר֒ וַיַּגִּ֚ידוּ לָהֶם֙ לֵאמֹ֔ר בָּאנוּ אֶל־מַחֲנֵ֣ה אֲרָ֔ם וְהִנֵּ֥ה אֵֽין־שָׁ֛ם אִ֖ישׁ וְק֣וֹל אָדָ֑ם כִּ֣י אִם־הַסּ֚וּס אָסוּר֙ וְהַחֲמ֣וֹר אָס֔וּר וְאֹהָלִ֖ים כַּאֲשֶׁר־הֵֽמָּה:
as they were. as they were full at the beginning; they did not take out what was in them.		כַּאֲשֶׁר הֵמָּה. כְּמוֹ שֶׁהָיוּ מְלֵאִים מִתְּחִלָּתָם, לֹא הוֹצִיאוּ מַה שֶּׁבְּתוֹכָם.
11And he called the gatekeepers; and they related it to the king's palace inside.		יאוַיִּקְרָ֖א הַשֹּֽׁעֲרִ֑ים וַיַּגִּ֕ידוּ בֵּ֥ית הַמֶּ֖לֶךְ פְּנִֽימָה:
12And the king arose at night and said to his servants, "Now I will tell you what the Arameans have done to us. They know that we are hungry. So they left the camp to hide in the field, saying, 'When they come out of the city, we will seize them alive and enter the city.' "		יבוַיָּ֨קָם הַמֶּ֜לֶךְ לַ֗יְלָה וַיֹּ֙אמֶר֙ אֶל־עֲבָדָ֔יו אָגִּֽידָה־נָּ֣א לָכֶ֔ם אֵ֛ת אֲשֶׁר־עָ֥שׂוּ לָ֖נוּ אֲרָ֑ם יָדְע֞וּ כִּי־רְעֵבִ֣ים אֲנַ֗חְנוּ וַיֵּצְא֚וּ מִן־הַֽמַּחֲנֶה֙ לְהֵחָבֵ֚ה בַשָּׂדֶה֙ (כתיב בַהשָּׂדֶה֙) לֵאמֹ֔ר כִּֽי־יֵצְא֚וּ מִן־הָעִיר֙ וְנִתְפְּשֵֹ֣ם חַיִּ֔ים וְאֶל־הָעִ֖יר נָבֹֽא:
that we are hungry. and long to go out to the loot and to the food.		כִּי רְעֵבִים אֲנַחְנוּ. וּתְאֵבִים לָצֵאת אֶל הַשָּׁלָל וְאֶל הַמָּזוֹן.
13Now one of his servants called out and said, "Let them take now five of the remaining horses that are left there. Behold, they are like all the multitude of Israel that are left there, behold they are like all the multitude of Israel that have perished; and let us send and we will see."		יגוַיַּעַן֩ אֶחָ֨ד מֵעֲבָדָ֜יו וַיֹּ֗אמֶר וְיִקְחוּ־נָ֞א חֲמִשָּׁ֣ה מִן־הַסּוּסִים֘ הַֽנִּשְׁאָרִים֘ אֲשֶׁ֣ר נִשְׁאֲרוּ־בָהּ֒ הִנָּ֗ם כְּכָל־הֲמ֚וֹן (כתיב ההֲמ֚וֹן) יִשְׂרָאֵל֙ אֲשֶׁ֣ר נִשְׁאֲרוּ־בָ֔הּ הִנָּ֕ם כְּכָל־הֲמ֥וֹן יִשְׂרָאֵ֖ל אֲשֶׁר־תָּ֑מּוּ וְנִשְׁלְחָ֖ה וְנִרְאֶֽה:
that are left there. within the city, that did not die of hunger.		אֲשֶׁר נִשְׁאֲרוּ בָהּ. בְּתוֹךְ הָעִיר, שֶׁלֹּא מֵתוּ בָּרָעָב.
Behold, they are like all the multitude of Israel that are left there. If they will say that they are imperiled lest the Arameans kill them, behold they are in this city in peril of famine like the rest of all the multitude of Israel that are left there, and if they die, they are like all the multitude of Israel that have perished from hunger.		הִנָּם כְּכָל הֲמוֹן יִשְׂרָאֵל אֲשֶׁר נִשְׁאֲרוּ בָהּ. אִם יֹאמְרוּ מְסֻכָּנִין הֵם שֶׁלֹּא יַהַרְגֵם אַרָם, הֲרֵי הִנָּם בָּעִיר הַזֹּאת בְּסַכָּנַת הָרָעָב כִּשְׁאָר כָּל הֲמוֹן יִשְׂרָאֵל אֲשֶׁר נִשְׁאֲרוּ בָהּ, וְאִם יָמוּתוּ הִנָּם כְּכָל הֲמוֹן יִשְׂרָאֵל, אֲשֶׁר תָּמּוּ בָּרָעָב.
14So they took two riders of horses, and the king sent them after the Aramean camp, saying, "Go and see."		ידוַיִּקְח֕וּ שְׁנֵ֖י רֶ֣כֶב סוּסִ֑ים וַיִּשְׁלַ֨ח הַמֶּ֜לֶךְ אַחֲרֵ֧י מַחֲנֵֽה־אֲרָ֛ם לֵאמֹ֖ר לְכ֥וּ וּרְאֽוּ:
15And they followed them up to the Jordan, and behold all the way was full of garments and vessels that the Arameans had cast off in their haste; and the messengers returned and related it to the king.		טווַיֵּלְכ֣וּ אַחֲרֵיהֶם֘ עַד־הַיַּרְדֵּן֒ וְהִנֵּ֣ה כָל־הַדֶּ֗רֶךְ מְלֵאָ֚ה בְגָדִים֙ וְכֵלִ֔ים אֲשֶׁר־הִשְׁלִ֥יכוּ אֲרָ֖ם בְּחָפְזָ֑ם (כתיב בְּהחָפְזָ֑ם) וַיָּשֻׁ֙בוּ֙ הַמַּלְאָכִ֔ים וַיַּגִּ֖דוּ לַמֶּֽלֶךְ:
in their haste. in their hurry to flee.		בְּחָפְזָם. בְּמַהֲרָם לָנוּס.
16And the people went out and plundered the Aramean camp; and a seah of fine flour was sold for a shekel and two seahs of barley were sold for a shekel, according to the word of the Lord.		טזוַיֵּצֵ֣א הָעָ֔ם וַיָּבֹ֕זּוּ אֵ֖ת מַחֲנֵ֣ה אֲרָ֑ם וַיְהִ֨י סְאָה־סֹ֜לֶת בְּשֶׁ֗קֶל וְסָאתַ֧יִם שְׂעֹרִ֛ים בְּשֶׁ֖קֶל כִּדְבַ֥ר יְהֹוָֽה:
17Now the king appointed the officer upon whose hand he leaned, over the gate, and the people trampled him and he died, as the man of God had spoken, which he spoke when the king had come down to him.		יזוְהַמֶּלֶךְ֩ הִפְקִ֨יד אֶת־הַשָּׁלִ֜ישׁ אֲשֶׁר־נִשְׁעָ֚ן עַל־יָדוֹ֙ עַל־הַשַּׁ֔עַר וַיִּרְמְסֻ֧הוּ הָעָ֛ם בַּשַּׁ֖עַר וַיָּמֹ֑ת כַּאֲשֶׁ֚ר דִּבֶּר֙ אִ֣ישׁ הָאֱלֹהִ֔ים אֲשֶׁ֣ר דִּבֶּ֔ר בְּרֶ֥דֶת הַמֶּ֖לֶךְ אֵלָֽיו:
upon whose hand he leaned. on the day before, when he came to Elisha’s house.		אֲשֶׁר נִשְׁעָן עַל יָדוֹ. אֶתְמוֹל כְּשֶׁבָּא לְבֵית אֱלִישָׁע.
18And it was when the man of God had spoken to the king, saying, "Two seahs of barley will be sold for a shekel and a seah of fine flour will be sold at this time tomorrow in the gate of Samaria,".		יחוַיְהִ֗י כְּדַבֵּר֙ אִ֣ישׁ הָאֱלֹהִ֔ים אֶל־הַמֶּ֖לֶךְ לֵאמֹ֑ר סָאתַ֨יִם שְׂעֹרִ֜ים בְּשֶׁ֗קֶל וּֽסְאָה־סֹ֙לֶת֙ בְּשֶׁ֔קֶל יִהְיֶה֙ כָּעֵ֣ת מָחָ֔ר בְּשַׁ֖עַר שֹׁמְרֽוֹן:
19That the officer answered the man of God and said, "And behold, if God makes windows in the sky, will this thing come about?" And he said, "Behold you will see it with your own eyes, yet you shall not eat therefrom."		יטוַיַּ֨עַן הַשָּׁלִ֜ישׁ אֶת־אִ֣ישׁ הָאֱלֹהִים֘ וַיֹּאמַר֒ וְהִנֵּ֣ה יְהֹוָ֗ה עֹשֶֹ֚ה אֲרֻבּוֹת֙ בַּשָּׁמַ֔יִם הֲיִהְיֶ֖ה כַּדָּבָ֣ר הַזֶּ֑ה וַיֹּ֗אמֶר הִנְּךָ֚ רֹאֶה֙ בְּעֵינֶ֔יךָ וּמִשָּׁ֖ם לֹ֥א תֹאכֵֽל:
20And so it happened to him, that the people trampled him in the gate, and he died.		כוַיְהִי־ל֖וֹ כֵּ֑ן וַיִּרְמְס֨וּ אֹת֥וֹ הָעָ֛ם בַּשַּׁ֖עַר וַיָּמֹֽת:

Translation of Chumash and Rashi courtesy Chabad House Publications’ forthcoming English Chumash with an annotated translation of Rashi based on the teachings of the Lubavitcher Rebbe, published by Kehot Publications Society. Translated and adapted by Rabbi Moshe Wisnefsky, Editor-in-Chief. Rabbi Chaim N. Cunin, Director and General Editor.

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