ב"ה

Torah Reading for Tazria-Metzora

Parshat Tazria-Metzora
Shabbat, 5 Iyar, 5785
3 May, 2025
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Complete: (Leviticus 12:1 - 15:33; Kings II 7:3-20)
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First Portion

Vayikra (Leviticus) Chapter 12

1God spoke to Moses, saying:   אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2“Speak to the Israelites, saying: ‘If a woman conceives and gives birth to a male child, she becomes ritually defiled for seven days. She becomes ritually defiled to the same degree as she does during the days of her menstrual flow.   בדַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ לֵאמֹ֔ר אִשָּׁה֙ כִּ֣י תַזְרִ֔יעַ וְיָֽלְדָ֖ה זָכָ֑ר וְטָֽמְאָה֙ שִׁבְעַ֣ת יָמִ֔ים כִּימֵ֛י נִדַּ֥ת דְּו‍ֹתָ֖הּ תִּטְמָֽא:
אִשָּׁה כִּי תַזְרִיעַ - If a woman conceives. Rabbi Simlai said: Just as man was formed after all animals, beasts, and fowl in the order of Creation, so are the laws concerning him enumerated after the laws of animals, beasts, and fowl.   אִשָּׁה כִּי תַזְרִיעַ.  אָמַר רַבִּי שִׂמְלַאי: כְּשֵׁם שֶׁיְּצִירָתוֹ שֶׁל אָדָם אַחַר כָּל בְּהֵמָה חַיָּה וָעוֹף בְּמַעֲשֵׂה בְרֵאשִׁית, כָּךְ תּוֹרָתוֹ נִתְפָּרְשָׁה אַחַר תּוֹרַת בְּהֵמָה חַיָּה וָעוֹף (ויקרא רבה יד):
כִּי תַזְרִיעַ - If…conceives. This word is added to include the law that even if she gave birth to a dissolved fetus, i.e., it was liquified so that it resembled semen (זֶרַע), its mother contracts ritual defilement of birth.   כִּי תַזְרִיעַ.  לְרַבּוֹת שֶׁאֲפִלּוּ יְלָדַתּוּ מָחוּי — שֶׁנִּמְחָה וְנַעֲשָׂה כְּעֵין זֶרַע — אִמּוֹ טְמֵאָה לֵידָה (נדה כ"ז):
כִּימֵי נִדַּת דותה תִּטְמָֽא - She becomes ritually defiled as during the days of her menstrual flow - i.e., she contracts the same ritual defilement through childbirth as stated in all the rules regarding ritual defilement of a menstruating woman, even if the womb opened without any discharge of blood.   כִּימֵי נִדַּת דותה תִּטְמָֽא.  כְּסֵדֶר כָּל טֻמְאָה הָאֲמוּרָה בְנִדָּה מִטַּמְּאָה בְטֻמְאַת לֵידָה, וַאֲפִלוּ נִפְתַּח הַקֶּבֶר בְּלֹא דָם (שם כ"א):
דותה - denotes “something that flows from her body.” Another explanation: It denotes pain (מַדְוֶה) and sickness, for a woman does not see her menstrual flow of blood without her head and limbs feeling painful and heavy.   דותה.  לְשׁוֹן דָּבָר הַזָּב מִגּוּפָהּ; לָשׁוֹן אַחֵר לְשׁוֹן מַדְוֶה וְחֹלִי, שֶׁאֵין אִשָּׁה רוֹאָה דָם שֶׁלֹּא תֶחֱלֶה וְרֹאשָׁהּ וְאֵבָרֶיהָ כְבֵדִין עָלֶיהָ (שם ט'):
3On the eighth day, the flesh of his foreskin must be circumcised.   גוּבַיּ֖וֹם הַשְּׁמִינִ֑י יִמּ֖וֹל בְּשַׂ֥ר עָרְלָתֽוֹ:
4For 33 days, she will remain in a transitional state, during which her uterine blood is not a source of ritual defilement. She may not touch any consecrated food, nor may she enter the Sanctuary, until the days of her purification have been completed.   דוּשְׁלשִׁ֥ים יוֹם֙ וּשְׁל֣שֶׁת יָמִ֔ים תֵּשֵׁ֖ב בִּדְמֵ֣י טָֽהֳרָ֑ה בְּכָל־קֹ֣דֶשׁ לֹֽא־תִגָּ֗ע וְאֶל־הַמִּקְדָּשׁ֙ לֹ֣א תָבֹ֔א עַד־מְלֹ֖את יְמֵ֥י טָֽהֳרָֽהּ:
תֵּשֵׁב - Will remain. The term תֵּשֵׁב here denotes nothing other than remaining, as in “you stayed (וַתֵּשְׁבוּ) in Kadesh,” 1 and “he settled (וַיֵּשֶׁב) in Elonim, the plains of Mamre.” 2   תֵּשֵׁב.  אֵין תֵּשֵׁב אֶלָּא לְשׁוֹן עַכָּבָה, כְּמוֹ וַתֵּשְׁבוּ בְקָדֵשׁ (דברים א'), וַיֵּשֶׁב בְּאֵלֹנֵי מַמְרֵא (בראשית י"ג):
בִּדְמֵי טָֽהֳרָה - (lit.) In blood of purity - i.e., even though she sees blood, she remains ritually undefiled.   בִּדְמֵי טָֽהֳרָה.  אַף עַל פִּי שֶׁרוֹאָה טְהוֹרָה:
בִּדְמֵי טָֽהֳרָה - the ה of טָהֳרָה is not sounded, and it is therefore a noun, similar in meaning to טֹהַר “purity,” i.e., even her blood itself does not convey ritual defilement.   בִּדְמֵי טָֽהֳרָה.  לֹא מַפִּיק הֵ"א, וְהוּא שֵׁם דָּבָר כְּמוֹ טֹהַר:
יְמֵי טָֽהֳרָה - the ה of טָהֳרָהּ is sounded as indicated by the dot inside it, which serves as a possessive suffix meaning “her days of purity,” i.e., they are ritually pure in all respects.   יְמֵי טָֽהֳרָה.  מַפִּיק הֵ"א — יְמֵי טֹהַר שֶׁלָּהּ:
לֹֽא־תִגָּע - She may not touch. This is an injunction against eating consecrated food, as is stated in Yevamot. 3   לֹֽא־תִגָּע.  אַזְהָרָה לָאוֹכֵל וְכוֹ' כְּמוֹ שֶׁשְּׁנוּיָה בִיבָמוֹת (דף ע"ה):
בְּכָל־קֹדֶשׁ - Any consecrated [food]…. The word כָל “any” is added to include terumah; the reason being that this woman is in a prolonged state of tevul yom, for although she immersed herself at the end of seven days, the state of ritual purity allowing her to eat terumah that usually takes effect at nightfall does not take effect until nightfall following the 40th day, on the day following which she brings her atonement sacrifices that achieve her full ritual purity with regard to consecrated food.   בְּכָל־קֹדֶשׁ.  לְרַבּוֹת אֶת הַתְּרוּמָה, לְפִי שֶׁזּוֹ טְבוּלַת יוֹם אָרֹךְ, שֶׁטָּבְלָה לְסוֹף שִׁבְעָה וְאֵין שִׁמְשָׁהּ מַעֲרִיב לְטַהֲרָהּ עַד שְׁקִיעַת הַחַמָּה שֶׁל יוֹם אַרְבָּעִים שֶׁלְּמָחָר תָּבִיא אֶת כַּפָּרַת טָהֳרָתָהּ:
5If she gives birth to a female child, she becomes ritually defiledto the same degree as she does during her menstruation period—and remains so for two weeks. She will remain in a transitional state—during which her uterine blood is not a source of ritual defilement—for 66 days.   הוְאִם־נְקֵבָ֣ה תֵלֵ֔ד וְטָֽמְאָ֥ה שְׁבֻעַ֖יִם כְּנִדָּתָ֑הּ וְשִׁשִּׁ֥ים יוֹם֙ וְשֵׁ֣שֶׁת יָמִ֔ים תֵּשֵׁ֖ב עַל־דְּמֵ֥י טָֽהֳרָֽה:
6When the period of her purification has been completed, whether for a son or for a daughter, she must bring the priest a sheep in its first year as an ascent-offering and a young pigeon or a turtledove as a sin-offering into the Courtyard, outside the entrance to the Tent of Meeting.   ווּבִמְלֹ֣את | יְמֵ֣י טָֽהֳרָ֗הּ לְבֵן֘ א֣וֹ לְבַת֒ תָּבִ֞יא כֶּ֤בֶשׂ בֶּן־שְׁנָתוֹ֙ לְעֹלָ֔ה וּבֶן־יוֹנָ֥ה אוֹ־תֹ֖ר לְחַטָּ֑את אֶל־פֶּ֥תַח אֹֽהֶל־מוֹעֵ֖ד אֶל־הַכֹּהֵֽן:
7The priest must offer it up before God and effect atonement for her. She will be purified from the source of her blood. This is the law that applies to a woman who gives birth, whether to a male or a female.   זוְהִקְרִיב֞וֹ לִפְנֵ֤י יְהֹוָה֙ וְכִפֶּ֣ר עָלֶ֔יהָ וְטָֽהֲרָ֖ה מִמְּקֹ֣ר דָּמֶ֑יהָ זֹ֤את תּוֹרַת֙ הַיֹּלֶ֔דֶת לַזָּכָ֖ר א֥וֹ לַנְּקֵבָֽה:
וְהִקְרִיבוֹ - He must offer it up. The suffix וֹ “it” teaches you that offering only one of the sacrifices is essential to allow her to eat consecrated food. Which one is it? It is the sin-offering, for it says: “the priest must effect atonement for her and she will be purified” – the ritual purification is dependent on that which is brought for atonement.   וְהִקְרִיבוֹ.  לִמֶּדְךָ שֶׁאֵין מְעַכְּבָהּ לֶאֱכֹל בְּקָדָשִׁים אֶלָּא אֶחָד מֵהֶם, וְאֵי זֶה הוּא? זֶה חַטָּאת, שֶׁנֶּאֱמַר וְכִפֶּר עָלֶיהָ הַכֹּהֵן וְטָהֵרָה, מִי שֶׁהוּא בָא לְכַפֵּר, בּוֹ הַטָּהֳרָה תְלוּיָה:
וְטָֽהֲרָה - She will be purified - from which it is to be inferred that until now she was called ritually defiled, in that she was not allowed to eat sacrificial meat or enter the Tabernacle, although she was partially ritually pure.   וְטָֽהֲרָה.  מִכְּלָל שֶׁעַד כָּאן קְרוּיָה טְמֵאָה:
8If she cannot afford a sheep, she may take two turtledoves or two young pigeons, one as an ascent-offering and one as a sin-offering. The priest must effect atonement for her and she will be rid of defilement.’”   חוְאִם־לֹ֨א תִמְצָ֣א יָדָהּ֘ דֵּ֣י שֶׂה֒ וְלָֽקְחָ֣ה שְׁתֵּֽי־תֹרִ֗ים א֤וֹ שְׁנֵי֙ בְּנֵ֣י יוֹנָ֔ה אֶחָ֥ד לְעֹלָ֖ה וְאֶחָ֣ד לְחַטָּ֑את וְכִפֶּ֥ר עָלֶ֛יהָ הַכֹּהֵ֖ן וְטָהֵֽרָה:
אֶחָד לְעֹלָה וְאֶחָד לְחַטָּאת - One as an ascent-offering and one as a sin-offering. Scripture mentions the ascent-offering first only because it is consumed in its entirety on the Altar and is therefore given precedence with regard to being mentioned, but with regard to being brought, the sin-offering precedes the ascent-offering. So we have learnt in Zevachim, in Chapter Kol HaTadir. 4   אֶחָד לְעֹלָה וְאֶחָד לְחַטָּאת.  לֹא הִקְדִּימָהּ הַכָּתוּב אֶלָּא לְמִקְרָאָהּ, אֲבָל לְהַקְרָבָה חַטָּאת קוֹדֵם לָעוֹלָה, כָּךְ שָׁנִינוּ בִּזְבָחִים בְּפֶרֶק כָּל הַתָּדִיר (זבחים צ ע"א):

Vayikra (Leviticus) Chapter 13

1God spoke to Moses and to Aaron, saying:   אוַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־משֶׁ֥ה וְאֶל־אַֽהֲרֹ֖ן לֵאמֹֽר:
2“If a person develops a wool-white spot, an egg-membrane-white spot, or a snow-white spot on the skin of his flesh, and it forms a tzara’at-lesion on the skin of his flesh, he must be brought to Aaron the priest or to one of his sons, the priests.   באָדָ֗ם כִּי־יִֽהְיֶ֤ה בְעֽוֹר־בְּשָׂרוֹ֙ שְׂאֵ֤ת אֽוֹ־סַפַּ֨חַת֙ א֣וֹ בַהֶ֔רֶת וְהָיָ֥ה בְעֽוֹר־בְּשָׂר֖וֹ לְנֶ֣גַע צָרָ֑עַת וְהוּבָא֙ אֶל־אַֽהֲרֹ֣ן הַכֹּהֵ֔ן א֛וֹ אֶל־אַחַ֥ד מִבָּנָ֖יו הַכֹּֽהֲנִֽים:
שְׂאֵת אֽוֹ־סַפַּחַת וגו' - These are names of tzara’at-lesions, and one is whiter than the other.   שְׂאֵת אֽוֹ־סַפַּחַת וגו'.  שְׁמוֹת נְגָעִים הֵם וּלְבָנוֹת זוֹ מִזּוֹ:
בַהֶרֶת - are spots; “taye” in Old French. Similarly we find: “it forms a bright spot (בָּהִיר) in the skies.” 5   בַהֶרֶת.  חֲבַרְבּוּרוֹת, טיי"א בְּלַעַז, וְכֵן בָּהִיר הוּא בַּשְּׁחָקִים (איוב ל"ז):
אֶל־אַֽהֲרֹן וגו' - To Aaron… So was decreed by Scripture, that the ritual defilement of tzara’at-lesions or lack thereof take effect only by a priest pronouncing them so.   אֶל־אַֽהֲרֹן וגו'.  גְּזֵרַת הַכָּתוּב הִיא שֶׁאֵין טֻמְאַת נְגָעִים וְטָהֳרָתָן אֶלָּא עַל פִּי כֹהֵן (ספרא):
3The priest must examine the lesion on the skin of the flesh, and if dark hairs within the lesion have turned white, and the appearance of the lesion is deeper than that of the skin of his flesh, it is a tzara’at-lesion. When the priest sees this, he must pronounce him ritually defiled.   גוְרָאָ֣ה הַכֹּהֵ֣ן אֶת־הַנֶּ֣גַע בְּעֽוֹר־הַ֠בָּשָׂ֠ר וְשֵׂעָ֨ר בַּנֶּ֜גַע הָפַ֣ךְ | לָבָ֗ן וּמַרְאֵ֤ה הַנֶּ֨גַע֙ עָמֹק֙ מֵע֣וֹר בְּשָׂר֔וֹ נֶ֥גַע צָרַ֖עַת ה֑וּא וְרָאָ֥הוּ הַכֹּהֵ֖ן וְטִמֵּ֥א אֹתֽוֹ:
הָפַךְ לָבָן - And [if] hairs within the lesion have turned white - i.e., first having been black and then turned white within the area of the lesion. The minimum number of hairs termed as שֵׂעָר is two.   הָפַךְ לָבָן.  מִתְּחִלָּה שָׁחֹר וְהָפַךְ לְלָבָן בְּתוֹךְ הַנֶּגַע; וּמִעוּט שֵׂעָר שְׁנַיִם:
עָמֹק מֵעוֹר בְּשָׂרוֹ - Deeper than the skin of his flesh. Every white color appears deeper than a darker color next to it, just as an area lit by the sun appears deeper than the shade.   עָמֹק מֵעוֹר בְּשָׂרוֹ.  כָּל מַרְאֵה לָבָן עָמֹק הוּא, כְּמַרְאֵה חַמָּה עֲמֻקָּה מִן הַצֵּל:
וְטִמֵּא אֹתֽוֹ - He must pronounce him ritually defiled. He says to him: “You are ritually defiled,” for white hairs are a sign of tzara’at-defilement by decree of Scripture.   וְטִמֵּא אֹתֽוֹ.  יֹאמַר לוֹ טָמֵא אַתָּה, שֶׁשֵּׂעָר לָבָן סִימָן טֻמְאָה הוּא גְּזֵרַת הַכָּתוּב:
4If the lesion on the skin of his flesh is a snow-white spot whose appearance is not deeper than that of the skin, but no dark hairs have turned white, the priest must quarantine the person with the lesion for seven days.   דוְאִם־בַּהֶ֩רֶת֩ לְבָנָ֨ה הִ֜וא בְּע֣וֹר בְּשָׂר֗וֹ וְעָמֹק֙ אֵֽין־מַרְאֶ֣הָ מִן־הָע֔וֹר וּשְׂעָרָ֖ה לֹֽא־הָפַ֣ךְ לָבָ֑ן וְהִסְגִּ֧יר הַכֹּהֵ֛ן אֶת־הַנֶּ֖גַע שִׁבְעַ֥ת יָמִֽים:
וְעָמֹק אֵֽין־מַרְאֶהָ - Whose appearance is not deeper. I do not know the meaning of this.   וְעָמֹק אֵֽין־מַרְאֶהָ.  לֹא יָדַעְתִּי פֵרוּשׁוֹ:
וְהִסְגִּיר - Must quarantine - i.e., he must close him up in a house and not see him until the end of the week, so that the symptoms will clarify his status.   וְהִסְגִּיר.  יַסְגִּירֶנּוּ בְּבַיִת אֶחָד וְלֹא יִרְאֶה עַד סוֹף הַשָּׁבוּעַ וְיוֹכִיחוּ סִימָנִים עָלָיו:
5On the seventh day, the priest must examine him. If the lesion has remained the same in its appearance and the lesion has not spread on the skin, the priest must quarantine him for seven days a second time.   הוְרָאָ֣הוּ הַכֹּהֵן֘ בַּיּ֣וֹם הַשְּׁבִיעִי֒ וְהִנֵּ֤ה הַנֶּ֨גַע֙ עָמַ֣ד בְּעֵינָ֔יו לֹֽא־פָשָׂ֥ה הַנֶּ֖גַע בָּע֑וֹר וְהִסְגִּיר֧וֹ הַכֹּהֵ֛ן שִׁבְעַ֥ת יָמִ֖ים שֵׁנִֽית:
בעניו - In its appearance - i.e., with its original appearance (i.e., color) and size.   בעניו.  בְּמַרְאֵהוּ וּבְשִׁעוּרוֹ הָרִאשׁוֹן:
וְהִסְגִּירוֹשֵׁנִֽית - [The priest] must quarantine him…a second time. inferred is that if it spread during the first week, he is pronounced conclusively ritually defiled.   וְהִסְגִּירוֹ … שֵׁנִֽית.  הָא אִם פָּשָׂה בְּשָׁבוּעַ רִאשׁוֹן, טָמֵא מֻחְלָט:
6The priest must examine him on the seventh day a second time. If the lesion has become darker and the lesion has not spread on the skin, the priest must pronounce him rid of this defilement. It has become a mispachat. He must immerse his garments in the water of a mikveh, and then he will be rid of defilement.   ווְרָאָה֩ הַכֹּהֵ֨ן אֹת֜וֹ בַּיּ֣וֹם הַשְּׁבִיעִי֘ שֵׁנִית֒ וְהִנֵּה֙ כֵּהָ֣ה הַנֶּ֔גַע וְלֹֽא־פָשָׂ֥ה הַנֶּ֖גַע בָּע֑וֹר וְטִֽהֲר֤וֹ הַכֹּהֵן֙ מִסְפַּ֣חַת הִ֔וא וְכִבֶּ֥ס בְּגָדָ֖יו וְטָהֵֽר:
כֵּהָה - means: its appearance has faded. From this we can infer that if it remained with the same appearance or it spread, he is ritually defiled.   כֵּהָה.  הָכְהָה מִמַּרְאִיתוֹ, הָא אִם עָמַד בְּמַרְאִיתוֹ אוֹ פָשָׂה טָמֵא:
מִסְפַּחַת - Mispachat. This is the name of a pure lesion.   מִסְפַּחַת.  שֵׁם נֶגַע טָהוֹר:
וְכִבֶּס בְּגָדָיו וְטָהֵֽר - He must immerse his garments and be rid of defilement. Since he had to undergo quarantine, he is called ritually defiled and requires ritual immersion.   וְכִבֶּס בְּגָדָיו וְטָהֵֽר.  הוֹאִיל וְנִזְקַק לְהִסָּגֵר נִקְרָא טָמֵא וְצָרִיךְ טְבִילָה:
7If the mispachat spreads on the skin after he was shown to the priest for his purification, he must be shown to the priest again.   זוְאִם־פָּשׂ֨ה תִפְשֶׂ֤ה הַמִּסְפַּ֨חַת֙ בָּע֔וֹר אַֽחֲרֵ֧י הֵרָֽאֹת֛וֹ אֶל־הַכֹּהֵ֖ן לְטָֽהֳרָת֑וֹ וְנִרְאָ֥ה שֵׁנִ֖ית אֶל־הַכֹּהֵֽן:
8The priest must examine the mispachat. If the mispachat has spread on the skin, the priest must pronounce him ritually defiled; it has turned into tzara’at.   חוְרָאָה֙ הַכֹּהֵ֔ן וְהִנֵּ֛ה פָּֽשְׂתָ֥ה הַמִּסְפַּ֖חַת בָּע֑וֹר וְטִמְּא֥וֹ הַכֹּהֵ֖ן צָרַ֥עַת הִֽוא:
וְטִמְּאוֹ הַכֹּהֵן - The priest must pronounce him ritually defiled - and once he has pronounced him ritually defiled, he is conclusively so, and, upon being cured, must undergo the procedure involving two birds, shaving, and bringing sacrifices, as stated in parashat Zot Tihyeh Torat HaMetzora. 6   וְטִמְּאוֹ הַכֹּהֵן.  וּמִשֶּׁטִּמְּאוֹ הֲרֵי הוּא מֻחְלָט, וְזָקוּק לְצִפֳּרִים וּלְתִגְלַחַת וּלְקָרְבָּן הָאָמוּר בְּפָרָשַׁת זֹאת תִּהְיֶה:
צָרַעַת הִֽוא - (lit.) It is tzara’at - i.e., this mispachat.   צָרַעַת הִֽוא.  הַמִּסְפַּחַת הַזֹּאת:
צָרַעַת - tzara’at. is a feminine noun; נֶגַע is a masculine noun.   צָרַעַת.  לְשׁוֹן נְקֵבָה. נגע. לְשׁוֹן זָכָר:
9If a person has a lesion that appears to be tzara’at, he must be brought to the priest.   טנֶ֣גַע צָרַ֔עַת כִּ֥י תִֽהְיֶ֖ה בְּאָדָ֑ם וְהוּבָ֖א אֶל־הַכֹּהֵֽן:
10The priest must examine it. If there is on the skin a wool-white spot, and either it has turned the dark hairs within it white, or there is a patch of healthy, live flesh in the wool-white spot,   יוְרָאָ֣ה הַכֹּהֵ֗ן וְהִנֵּ֤ה שְׂאֵֽת־לְבָנָה֙ בָּע֔וֹר וְהִ֕יא הָֽפְכָ֖ה שֵׂעָ֣ר לָבָ֑ן וּמִחְיַ֛ת בָּשָׂ֥ר חַ֖י בַּשְׂאֵֽת:
וּמִחְיַת - “saynement” in Old French (“healing”). This means that some of the white in the spot is different, having the color of flesh – this is also a sign of ritual defilement, hairs turning white even without a patch of healthy flesh, as well as a patch of healthy flesh even without hairs turning white. And although healthy flesh is mentioned only in connection with a wool-white spot, it is a sign of ritual defilement even when appearing within spots of all shades of tzara’at and their auxiliary colors.   וּמִחְיַת.  שינמי"נט בְּלַעַז, שֶׁנֶּהְפַּךְ מִקְצַת הַלֹּבֶן שֶׁבְּתוֹךְ הַשְּׂאֵת לְמַרְאֵה בָשָׂר, אַף הִיא סִימָן טֻמְאָה — שֵׂעָר לָבָן בְּלֹא מִחְיָה וּמִחְיָה בְּלֹא שֵׂעָר לָבָן — וְאַף עַל פִּי שֶׁלֹּא נֶאֶמְרָה מִחְיָה אֶלָּא בַּשְּׂאֵת, אַף בְּכָל הַמַּרְאוֹת וְתוֹלְדוֹתֵיהֶן הוּא סִימָן טֻמְאָה:
11it is a case of old, purulent tzara’at under the skin of his flesh. The priest must pronounce him ritually defiled. He need not quarantine him, because he is definitely defiled.   יאצָרַ֨עַת נוֹשֶׁ֤נֶת הִוא֙ בְּע֣וֹר בְּשָׂר֔וֹ וְטִמְּא֖וֹ הַכֹּהֵ֑ן לֹ֣א יַסְגִּרֶ֔נּוּ כִּ֥י טָמֵ֖א הֽוּא:
צָרַעַת נוֹשֶׁנֶת הִוא - It is old tzara’at - i.e., it is an old affliction under the healthy flesh, and although this wound appears healthy on its surface, underneath it is full of pus. This was stated so you not say: “Since healthy flesh has developed in the lesion, I should consider it free of defilement.”   צָרַעַת נוֹשֶׁנֶת הִוא.  מַכָּה יְשָׁנָה הִיא תַּחַת הַמִּחְיָה, וְחַבּוּרָה זוֹ נִרְאֵית בְּרִיאָה לְמַעְלָה וְתַחְתֶּיהָ מְלֵאָה לֵחָה — שֶׁלֹּא תֹאמַר הוֹאִיל וְעָלְתָה מִחְיָה אֲטַהֲרֶנָּה:
12If the tzara’at erupts all over the skin to the extent that the tzara’at covers all the skin of the person with the lesion, from his head to his feet, wherever the eyes of the priest can see it,   יבוְאִם־פָּר֨וֹחַ תִּפְרַ֤ח הַצָּרַ֨עַת֙ בָּע֔וֹר וְכִסְּתָ֣ה הַצָּרַ֗עַת אֵ֚ת כָּל־ע֣וֹר הַנֶּ֔גַע מֵֽרֹאשׁ֖וֹ וְעַד־רַגְלָ֑יו לְכָל־מַרְאֵ֖ה עֵינֵ֥י הַכֹּהֵֽן:
מֵֽרֹאשׁוֹ - From his head - i.e., of the person – “to his feet.”   מֵֽרֹאשׁוֹ.  שֶׁל אָדָם ועד רגליו:
לְכָל־מַרְאֵה עֵינֵי הַכֹּהֵֽן - Wherever the eyes of the priest can see it. This excludes a priest whose vision is impaired from being fit to examine lesions.   לְכָל־מַרְאֵה עֵינֵי הַכֹּהֵֽן.  פְּרָט לְכֹהֵן שֶׁחָשַׁךְ מְאוֹרוֹ (ספרא):
13the priest must examine it. If the tzara’at has indeed covered all his flesh, he must pronounce the person with the lesion rid of this defilement. He has turned completely white; he is not defiled.   יגוְרָאָ֣ה הַכֹּהֵ֗ן וְהִנֵּ֨ה כִסְּתָ֤ה הַצָּרַ֨עַת֙ אֶת־כָּל־בְּשָׂר֔וֹ וְטִהַ֖ר אֶת־הַנָּ֑גַע כֻּלּ֛וֹ הָפַ֥ךְ לָבָ֖ן טָה֥וֹר הֽוּא:
14On the day that a patch of live flesh appears in it, he will become ritually defiled.   ידוּבְי֨וֹם הֵֽרָא֥וֹת בּ֛וֹ בָּשָׂ֥ר חַ֖י יִטְמָֽא:
וּבְיוֹם הֵֽרָאוֹת בּוֹ בָּשָׂר חַי - On the day that live flesh appears in it. If a patch of healthy flesh develops on a lesion, Scripture has already specified this as being a sign of defilement. This verse therefore only intends to teach us the following: If the lesion was on one of the 24 tips of limbs that do not generally become defiled due to the presence of healthy flesh – because the lesion cannot be seen all at once, since it slants in different directions – and then an accumulation of fat caused the slant to lessen such that the flesh at the tip of the limb became exposed – for example, it healed and became thick and broad so that the entire patch of healthy flesh became visible at once – Scripture teaches us that it (i.e., the fact that the entire patch is now visible all at once) renders him ritually defiled.   וּבְיוֹם הֵֽרָאוֹת בּוֹ בָּשָׂר חַי.  אִם צָמְחָה בוֹ מִחְיָה הֲרֵי כְבָר פֵּרֵשׁ שֶׁהַמִּחְיָה סִימָן טֻמְאָה? אֶלָּא הֲרֵי שֶׁהָיָה הַנֶּגַע בְּאֶחָד מֵעֶשְׂרִים וְאַרְבָּעָה רָאשֵׁי אֵבָרִים שֶׁאֵין מִטַּמְּאִין מִשּׁוּם מִחְיָה — לְפִי שֶׁאֵין נִרְאֶה הַנֶּגַע כֻּלּוֹ כְאֶחָד, שֶׁשּׁוֹפְעִין אֵילָךְ וָאֵילָךְ (נגעים פ"ו; קידושין כ"ה) — וְחָזַר רֹאשׁ הָאֵבֶר וְנִתְגַּלָּה שִׁפּוּעוֹ עַל יְדֵי שֻׁמָּן, כְּגוֹן שֶׁהִבְרִיא וְנַעֲשָֹה רָחָב וְנִרְאֵית בּוֹ הַמִּחְיָה, לִמְּדָנוּ הַכָּתוּב שֶׁתְּטַמֵּא (ספרא):
וּבְיוֹם - On the day. Why does Scripture state this word? To teach us that there are some days when you may examine a lesion and there are some days that you may not examine it. From here our rabbis said: A bridegroom is given all the seven days of feasting before examination – whether of himself, his overcoat, his clothing or his house; and similarly on a festival, any person is given all the days of the festival.   וּבְיוֹם.  מַה תַּלְמוּד לוֹמָר? לְלַמֵּד יֵשׁ יוֹם שֶׁאַתָּה רוֹאֶה בוֹ וְיֵשׁ יוֹם שֶׁאֵין אַתָּה רוֹאֶה בוֹ, מִכָּאן אָמְרוּ: חָתָן נוֹתְנִין לוֹ כָּל שִׁבְעַת יְמֵי הַמִּשְׁתֶּה, לוֹ וְלִכְסוּתוֹ וּלְבֵיתוֹ, וְכֵן בָּרֶגֶל נוֹתְנִין לוֹ כָּל יְמֵי הָרֶגֶל (נגעים פ"ג, מועד קטן ז'):
15The priest must examine the live flesh, and must pronounce him ritually defiled. The appearance of live flesh indicates that the person is defiled; the lesion is tzara’at.   טווְרָאָ֧ה הַכֹּהֵ֛ן אֶת־הַבָּשָׂ֥ר הַחַ֖י וְטִמְּא֑וֹ הַבָּשָׂ֥ר הַחַ֛י טָמֵ֥א ה֖וּא צָרַ֥עַת הֽוּא:
צָרַעַת הוּא - It is tzara’at - i.e., that flesh. בָּשָׂר is a masculine noun.   צָרַעַת הוּא.  הַבָּשָׂר הַהוּא: בָּשָׂר לְשׁוֹן זָכָר:
16But if the live flesh once again turns white, he must come to the priest   טזא֣וֹ כִ֥י יָשׁ֛וּב הַבָּשָׂ֥ר הַחַ֖י וְנֶהְפַּ֣ךְ לְלָבָ֑ן וּבָ֖א אֶל־הַכֹּהֵֽן:
17and the priest must reexamine him. If the lesion has turned totally white again, the priest must pronounce the lesion undefiled. The person will thus be rid of this defilement.   יזוְרָאָ֨הוּ֙ הַכֹּהֵ֔ן וְהִנֵּ֛ה נֶהְפַּ֥ךְ הַנֶּ֖גַע לְלָבָ֑ן וְטִהַ֧ר הַכֹּהֵ֛ן אֶת־הַנֶּ֖גַע טָה֥וֹר הֽוּא:
18If there is an inflammation of the skin of a person’s flesh, and it heals,   יחוּבָשָׂ֕ר כִּי־יִֽהְיֶ֥ה בֽוֹ־בְעֹר֖וֹ שְׁחִ֑ין וְנִרְפָּֽא:
שְׁחִין - is a term denoting heat, i.e., the flesh was inflamed as a result of an injury caused by a blow not involving fire.   שְׁחִין.  לְשׁוֹן חִמּוּם, שֶׁנִּתְחַמֵּם הַבָּשָֹר בְּלִקּוּי הַבָּא לוֹ מֵחֲמַת מַכָּה שֶׁלֹּא מֵחֲמַת הָאוּר (חולין ח'):
וְנִרְפָּֽא - And it heals - i.e., the inflammation healed somewhat, and in its place another lesion developed.   וְנִרְפָּֽא.  הַשְּׁחִין הֶעֱלָה אֲרוּכָה וּבִמְקוֹמוֹ הֶעֱלָה נֶגַע אַחֵר:
19and in the location of the inflammation there is a wool-white spot or a snow-white spot with red streaks, he must be shown to the priest.   יטוְהָיָ֞ה בִּמְק֤וֹם הַשְּׁחִין֙ שְׂאֵ֣ת לְבָנָ֔ה א֥וֹ בַהֶ֖רֶת לְבָנָ֣ה אֲדַמְדָּ֑מֶת וְנִרְאָ֖ה אֶל־הַכֹּהֵֽן:
אוֹ בַהֶרֶת לְבָנָה אֲדַמְדָּמֶת - (lit.) Or a reddish-white spot - i.e., the lesion is not uniformly white but a blended mixture of two colors, white and red.   אוֹ בַהֶרֶת לְבָנָה אֲדַמְדָּמֶת.  שֶׁאֵין הַנֶּגַע לָבָן חָלָק, אֶלָּא פָּתוּךְ וּמְעֹרָב בִּשְׁתֵּי מַרְאוֹת — לֹבֶן וְאֹדֶם:
20The priest must examine him. If its appearance is lower than that of the skin, and its dark hairs have turned white, the priest must pronounce him ritually defiled; it is a tzara’at-lesion that has erupted on the inflammation.   כוְרָאָ֣ה הַכֹּהֵ֗ן וְהִנֵּ֤ה מַרְאֶ֨הָ֙ שָׁפָ֣ל מִן־הָע֔וֹר וּשְׂעָרָ֖הּ הָפַ֣ךְ לָבָ֑ן וְטִמְּא֧וֹ הַכֹּהֵ֛ן נֶֽגַע־צָרַ֥עַת הִ֖וא בַּשְּׁחִ֥ין פָּרָֽחָה:
מַרְאֶהָ שָׁפָל - Its appearance is lower - i.e., it is not actually recessed, but because of its whiteness, it appears recessed and deep, just as an area lit by the sun appears deeper than the shade.   מַרְאֶהָ שָׁפָל.  וְאֵין מַמָּשָׁהּ שָׁפָל, אֶלָּא מִתּוֹךְ לַבְנוּנִיתוֹ הוּא נִרְאֶה שָׁפָל וְעָמֹק, כְּמַרְאֵה חַמָּה עֲמֻקָּה מִן הַצֵּל:
21But if, when the priest examines it, it does not contain white hair, and its appearance is not lower than that of the skin because it is darker, the priest must quarantine him for seven days.   כאוְאִ֣ם | יִרְאֶ֣נָּה הַכֹּהֵ֗ן וְהִנֵּ֤ה אֵֽין־בָּהּ֙ שֵׂעָ֣ר לָבָ֔ן וּשְׁפָלָ֥ה אֵינֶ֛נָּה מִן־הָע֖וֹר וְהִ֣יא כֵהָ֑ה וְהִסְגִּיר֥וֹ הַכֹּהֵ֖ן שִׁבְעַ֥ת יָמִֽים:
22If it has spread on the skin, the priest must pronounce him ritually defiled; it is a tzara’at-lesion.   כבוְאִם־פָּשׂ֥ה תִפְשֶׂ֖ה בָּע֑וֹר וְטִמֵּ֧א הַכֹּהֵ֛ן אֹת֖וֹ נֶ֥גַע הִֽוא:
נֶגַע הִֽוא - It is a [tzara’at] lesion - i.e., this wool-white spot or snow-white spot.   נֶגַע הִֽוא.  הַשְּׂאֵת הַזֹּאת אוֹ הַבַּהֶרֶת:
23If the snow-white spot remained the same size, not having spread, it is the scar tissue of the inflammation, and the priest must pronounce him rid of this defilement.   כגוְאִם־תַּחְתֶּ֜יהָ תַּֽעֲמֹ֤ד הַבַּהֶ֨רֶת֙ לֹ֣א פָשָׂ֔תָה צָרֶ֥בֶת הַשְּׁחִ֖ין הִ֑וא וְטִֽהֲר֖וֹ הַכֹּהֵֽן:
תַּחְתֶּיהָ - means in the same place.   תַּחְתֶּיהָ.  בִּמְקוֹמָהּ:
צָרֶבֶת הַשְּׁחִין - Its meaning is as Onkelos translates it: רֹשֶׁם שִׁחֲנָא, i.e., it is nothing but the scar of the inflammation that is noticeable on the flesh. The term צָרֶבֶת always denotes shriveling of the skin that contracted due to inflammation, as in: “and all faces will shrivel (וְנִצְרְבוּ) due to the fire”; 7 “retraire” in Old French (“to shrivel”).   צָרֶבֶת הַשְּׁחִין.  כְּתַרְגּוּמוֹ רֹשֶׁם שִׁחֲנָא; — אֵינוֹ אֶלָּא רֹשֶׁם הַחִמּוּם הַנִּכָּר בַּבָּשָֹר; כָּל צָרֶבֶת לְשׁוֹן רְגִיעַת עוֹר הַנִּרְגָּע מֵחֲמַת חִמּוּם, כְּמוֹ וְנִצְרְבוּ בָהּ כָּל פָּנִים (יחזקאל כ"א), רייטרו"ר בְּלַעַז:
צָרֶבֶת - means “retreciment” in Old French (“shriveling”).   צָרֶבֶת.  רייטרי"שמנט בְּלַעַז:
Footnotes
3.

Yevamot 75a.

4.

Zevachim 90a.

6.

Leviticus ch.14.

Second Portion

Vayikra (Leviticus) Chapter 13

24Or, if there is a fire burn on the skin of a person’s flesh, and there is on the healed area of the burn a snow-white spot that is either white with red streaks or uniformly white,   כדא֣וֹ בָשָׂ֔ר כִּי־יִֽהְיֶ֥ה בְעֹר֖וֹ מִכְוַת־אֵ֑שׁ וְהָֽיְתָ֞ה מִחְיַ֣ת הַמִּכְוָ֗ה בַּהֶ֛רֶת לְבָנָ֥ה אֲדַמְדֶּ֖מֶת א֥וֹ לְבָנָֽה:
מִחְיַת הַמִּכְוָה - The healed area of the burn - “saynement” in Old French; i.e., when the burn healed, it turned into a snow-white spot, mixed with red or uniformly white. The rules governing the symptoms of a burn and of an inflammation are the same. Why, then, does Scripture state them separately? To tell us that they do not combine with one another: if a lesion measuring half a gris (Cicilian bean, the minimum size that can be considered a lesion) develops in an inflammation, and an adjacent lesion measuring half a gris develops in a burn, they are not regarded as one complete gris.   מִחְיַת הַמִּכְוָה.  שנימני"ט; כְּשֶׁחָיְתָה הַמִּכְוָה הָפְכָה לְבַהֶרֶת פְּתוּכָה אוֹ לְבָנָה חֲלָקָה; וְסִימָנֵי מִכְוָה וְסִימָנֵי שְׁחִין שָׁוִים הֵם, וְלָמָּה חִלְּקָן הַכָּתוּב? לוֹמַר שֶׁאֵין מִצְטָרְפִין זֶה עִם זֶה — נוֹלַד חֲצִי גְרִיס בַּשְּׁחִין וַחֲצִי גְרִיס בַּמִּכְוָה, לֹא יִדּוֹנוּ כִגְרִיס (חולין ח'):
25the priest must examine it. If dark hairs in the snow-white spot have turned white, and the appearance is deeper than that of the skin, it is tzara’at that has erupted in the burn. The priest must pronounce him ritually defiled; it is a tzara’at-lesion.   כהוְרָאָ֣ה אֹתָ֣הּ הַכֹּהֵ֡ן וְהִנֵּ֣ה נֶהְפַּךְ֩ שֵׂעָ֨ר לָבָ֜ן בַּבַּהֶ֗רֶת וּמַרְאֶ֨הָ֙ עָמֹ֣ק מִן־הָע֔וֹר צָרַ֣עַת הִ֔וא בַּמִּכְוָ֖ה פָּרָ֑חָה וְטִמֵּ֤א אֹתוֹ֙ הַכֹּהֵ֔ן נֶ֥גַע צָרַ֖עַת הִֽוא:
26If the priest examines it, and the snow-white spot does not contain white hair, and its appearance is not lower than that of the skin because it is darker, the priest must quarantine him for seven days.   כווְאִ֣ם | יִרְאֶ֣נָּה הַכֹּהֵ֗ן וְהִנֵּ֤ה אֵֽין־בַּבַּהֶ֨רֶת֙ שֵׂעָ֣ר לָבָ֔ן וּשְׁפָלָ֥ה אֵינֶ֛נָּה מִן־הָע֖וֹר וְהִ֣וא כֵהָ֑ה וְהִסְגִּיר֥וֹ הַכֹּהֵ֖ן שִׁבְעַ֥ת יָמִֽים:
27The priest must examine him on the seventh day. If the lesion has spread on the skin, the priest must pronounce him ritually defiled; it is a tzara’at-lesion.   כזוְרָאָ֥הוּ הַכֹּהֵ֖ן בַּיּ֣וֹם הַשְּׁבִיעִ֑י אִם־פָּשׂ֤ה תִפְשֶׂה֙ בָּע֔וֹר וְטִמֵּ֤א הַכֹּהֵן֙ אֹת֔וֹ נֶ֥גַע צָרַ֖עַת הִֽוא:
28If the snow-white spot remained the same size, not having spread on the skin, and it became darker, it is a wool-white spot on the burn. The priest must pronounce him rid of this defilement, because it is the scar tissue of the burn.   כחוְאִם־תַּחְתֶּ֩יהָ֩ תַֽעֲמֹ֨ד הַבַּהֶ֜רֶת לֹא־פָֽשְׂתָ֤ה בָעוֹר֙ וְהִ֣וא כֵהָ֔ה שְׂאֵ֥ת הַמִּכְוָ֖ה הִ֑וא וְטִֽהֲרוֹ֙ הַכֹּהֵ֔ן כִּֽי־צָרֶ֥בֶת הַמִּכְוָ֖ה הִֽוא:
29If a man or a woman has a lesion on the head or on the part of the head where the beard grows,   כטוְאִישׁ֙ א֣וֹ אִשָּׁ֔ה כִּי־יִֽהְיֶ֥ה ב֖וֹ נָ֑גַע בְּרֹ֖אשׁ א֥וֹ בְזָקָֽן:
בְּרֹאשׁ אוֹ בְזָקָֽן - On the head or on the beard. Scripture comes to differentiate between a lesion on the area where hair grows and a lesion on the area of flesh, that the latter’s sign of defilement is white hairs and the former’s sign is gold hairs.   בְּרֹאשׁ אוֹ בְזָקָֽן.  בָּא הַכָּתוּב לְחַלֵּק בֵּין נֶגַע שֶׁבִּמְקוֹם שֵׂעָר לְנֶגַע שֶׁבִּמְקוֹם בָּשָׂר, שֶׁזֶּה סִימָנוֹ בְּשֵׂעָר לָבָן וְזֶה סִימָנוֹ בְּשֵׂעָר צָהֹב:
30the priest must examine the lesion. If its appearance is deeper than that of the skin, and there are thin, gold hairs inside it, the priest must pronounce him ritually defiled, for it is a netek, which is the name of tzara’at of the head or the beard.   לוְרָאָ֨ה הַכֹּהֵ֜ן אֶת־הַנֶּ֗גַע וְהִנֵּ֤ה מַרְאֵ֨הוּ֙ עָמֹ֣ק מִן־הָע֔וֹר וּב֛וֹ שֵׂעָ֥ר צָהֹ֖ב דָּ֑ק וְטִמֵּ֨א אֹת֤וֹ הַכֹּהֵן֙ נֶ֣תֶק ה֔וּא צָרַ֧עַת הָרֹ֛אשׁ א֥וֹ הַזָּקָ֖ן הֽוּא:
וּבוֹ שֵׂעָר צָהֹב - And there are gold hairs inside it - i.e., the black hairs within it turned golden.   וּבוֹ שֵׂעָר צָהֹב.  שֶׁנֶּהְפַּךְ שֵׂעָר שָׁחֹר שֶׁבּוֹ לְצָהֹב:
נֶתֶק הוּא - It is a netek. This is the name of a tzara’at-lesion in the area where hair grows.   נֶתֶק הוּא.  כָּךְ שְׁמוֹ שֶׁל נֶגַע שֶׁבִּמְקוֹם שֵׂעָר:
31But if the priest examines the netek-lesion, and its appearance is not deeper than that of the skin, and there are not two black hairs in it, the priest must quarantine the person with the netek-lesion for seven days.   לאוְכִֽי־יִרְאֶ֨ה הַכֹּהֵ֜ן אֶת־נֶ֣גַע הַנֶּ֗תֶק וְהִנֵּ֤ה אֵֽין־מַרְאֵ֨הוּ֙ עָמֹ֣ק מִן־הָע֔וֹר וְשֵׂעָ֥ר שָׁחֹ֖ר אֵ֣ין בּ֑וֹ וְהִסְגִּ֧יר הַכֹּהֵ֛ן אֶת־נֶ֥גַע הַנֶּ֖תֶק שִׁבְעַ֥ת יָמִֽים:
וְשֵׂעָר שָׁחֹר אֵֽין־בּוֹ - There are not [two] black hairs in it - but if there were black hairs in it, it is free of ritual defilement and he need not undergo quarantine, for black hair is a sign of ritual purity regarding netek-lesions, as it says: “or if black hair has grown in it….” 1   וְשֵׂעָר שָׁחֹר אֵֽין־בּוֹ.  הָא אִם הָיָה בוֹ שֵׂעָר שָׁחֹר טָהוֹר וְאֵין צָרִיךְ לְהֶסְגֵּר, שֶׁהַשֵּׂעָר שָׁחֹר סִימָן טָהֳרָה הוּא בִנְתָקִים, כְּמוֹ שֶׁנֶּאֱמַר (פסוק ל"ז), וְשֵׂעָר שָׁחֹר צָמַח בּוֹ וְגוֹ':
32The priest must examine the lesion on the seventh day. If the netek has not spread and no gold hair appeared in it, and the appearance of the netek is not deeper than that of the skin,   לבוְרָאָ֨ה הַכֹּהֵ֣ן אֶת־הַנֶּ֘גַע֘ בַּיּ֣וֹם הַשְּׁבִיעִי֒ וְהִנֵּה֙ לֹֽא־פָשָׂ֣ה הַנֶּ֔תֶק וְלֹא־הָ֥יָה ב֖וֹ שֵׂעָ֣ר צָהֹ֑ב וּמַרְאֵ֣ה הַנֶּ֔תֶק אֵ֥ין עָמֹ֖ק מִן־הָעֽוֹר:
וְהִנֵּה לֹֽא־פָשָׂה וגו' - If… has not spread…. From this it is inferred that if it spread or gold hairs appeared, he is ritually defiled.   וְהִנֵּה לֹֽא־פָשָׂה וגו'.  הָא אִם פָּשָׂה אוֹ הָיָה בוֹ שֵׂעָר צָהֹב טָמֵא:
33the person must shave himself, but he must not shave adjacent to the netek. The priest must quarantine the person with the netek again for seven days.   לגוְהִ֨תְגַּלָּ֔ח וְאֶת־הַנֶּ֖תֶק לֹ֣א יְגַלֵּ֑חַ וְהִסְגִּ֨יר הַכֹּהֵ֧ן אֶת־הַנֶּ֛תֶק שִׁבְעַ֥ת יָמִ֖ים שֵׁנִֽית:
וְהִתְגַּלָּח - [The person] must shave himself - in the vicinity of the netek.   וְהִתְגַּלָּח.  סְבִיבוֹת הַנֶּתֶק,
וְאֶת־הַנֶּתֶק לֹא יְגַלֵּחַ - (lit.) But he must not shave the netek - i.e., he leaves two rows of hairs adjacent to it all around in order that it should be noticeable if it has spread, for if it spreads, it will reach past the hairs and continue into the shaved area.   וְאֶת־הַנֶּתֶק לֹא יְגַלֵּחַ.  מַנִּיחַ שְׁתֵּי שְׂעָרוֹת סָמוּךְ לוֹ סָבִיב, כְּדֵי שֶׁיְּהֵא נִכָּר אִם פָּשָׂה, שֶׁאִם יִפְשֶׂה יַעֲבֹר הַשְּׂעָרוֹת וְיֵצֵא לִמְקוֹם הַגִּלּוּחַ (נגעים פ"י, ספרא):
34The priest must examine the netek on the seventh day. If the netek did not spread on the skin and its appearance is not deeper than that of the skin, the priest must pronounce him rid of this defilement, and the individual must immerse his garments in the water of a mikveh and become rid of this defilement.   לדוְרָאָה֩ הַכֹּהֵ֨ן אֶת־הַנֶּ֜תֶק בַּיּ֣וֹם הַשְּׁבִיעִ֗י וְ֠הִנֵּ֠ה לֹֽא־פָשָׂ֤ה הַנֶּ֨תֶק֙ בָּע֔וֹר וּמַרְאֵ֕הוּ אֵינֶ֥נּוּ עָמֹ֖ק מִן־הָע֑וֹר וְטִהַ֤ר אֹתוֹ֙ הַכֹּהֵ֔ן וְכִבֶּ֥ס בְּגָדָ֖יו וְטָהֵֽר:
35But if the netek spreads on the skin after he has been declared rid of this defilement,   להוְאִם־פָּשׂ֥ה יִפְשֶׂ֛ה הַנֶּ֖תֶק בָּע֑וֹר אַֽחֲרֵ֖י טָֽהֳרָתֽוֹ:
אַֽחֲרֵי טָֽהֳרָתֽוֹ - After he has been declared rid of defilement. From this verse I only know that this rule applies if it spread after his release. From where do I know that the same applies even if it spread at the end of the first week or the end of the second week? For this purpose, Scripture says the doubled verb פָּשֹׂה יִפְשֶׂהif the netek spreads.”   אַֽחֲרֵי טָֽהֳרָתֽוֹ.  אֵין לִי אֶלָּא פוֹשֶׂה לְאַחַר הַפְּטוֹר, מִנַּיִן אַף בְּסוֹף שָׁבוּעַ רִאשׁוֹן וּבְסוֹף שָׁבוּעַ שֵׁנִי? תַּלְמוּד לוֹמַר פָּשֹׂה יִפְשֶׂה (ספרא):
36the priest must examine him, and if the netek has spread on the skin, the priest need not search for a gold hair, for he is defiled.   לווְרָאָ֨הוּ֙ הַכֹּהֵ֔ן וְהִנֵּ֛ה פָּשָׂ֥ה הַנֶּ֖תֶק בָּע֑וֹר לֹֽא־יְבַקֵּ֧ר הַכֹּהֵ֛ן לַשֵּׂעָ֥ר הַצָּהֹ֖ב טָמֵ֥א הֽוּא:
37But if the appearance of the netek has remained the same, or if black hair has grown in it, the netek has healed. He is not defiled, and the priest must pronounce him rid of this defilement.   לזוְאִם־בְּעֵינָיו֩ עָמַ֨ד הַנֶּ֜תֶק וְשֵׂעָ֨ר שָׁחֹ֧ר צָֽמַח־בּ֛וֹ נִרְפָּ֥א הַנֶּ֖תֶק טָה֣וֹר ה֑וּא וְטִֽהֲר֖וֹ הַכֹּהֵֽן:
וְשֵׂעָר שָׁחֹר - Black hair. From where do we know that this applies even to yellow or red hairs, i.e., any color other than gold? Scripture states: וְשֵׂעָר “and hairs.” And to what color is צָהֹב similar? To the appearance of gold. The term צָהֹב is equivalent to זָהֹב; “orable” in Old French (“golden”).   וְשֵׂעָר שָׁחֹר.  מִנַּיִן אַף הַיָּרֹק וְהָאָדֹם, שֶׁאֵינוֹ צָהֹב? תַּלְמוּד לוֹמַר "וְשֵׂעָר"; וּלְשׁוֹן צָהֹב דּוֹמֶה לְתַבְנִית הַזָּהָב — צָהֹב כְּמוֹ זָהֹב, אור"פלא בְּלַעַז:
טָהוֹר הוּא וְטִֽהֲרוֹ הַכֹּהֵֽן - He is not defiled, and the priest must pronounce him rid of defilement - but one who is in fact ritually defiled whom the priest erroneously pronounced ritually undefiled does not become rid of ritual defilement.   טָהוֹר הוּא וְטִֽהֲרוֹ הַכֹּהֵֽן.  הָא טָמֵא שֶׁטִּהֲרוֹ הַכֹּהֵן לֹא טָהוֹר:
38If a man or woman has spots on the skin of their flesh—white spots—   לחוְאִישׁ֙ אֽוֹ־אִשָּׁ֔ה כִּי־יִֽהְיֶ֥ה בְעֽוֹר־בְּשָׂרָ֖ם בֶּֽהָרֹ֑ת בֶּֽהָרֹ֖ת לְבָנֹֽת:
בֶּֽהָרֹת - are spots.   בֶּֽהָרֹת.  חֲבַרְבּוּרוֹת:
39the priest must examine them. If there are dark-white spots on the skin of their flesh, it is a lack of pigmentation that has erupted on the skin. He is not ritually defiled.   לטוְרָאָ֣ה הַכֹּהֵ֗ן וְהִנֵּ֧ה בְעֽוֹר־בְּשָׂרָ֛ם בֶּֽהָרֹ֖ת כֵּה֣וֹת לְבָנֹ֑ת בֹּ֥הַק ה֛וּא פָּרַ֥ח בָּע֖וֹר טָה֥וֹר הֽוּא:
כֵּהוֹת לְבָנֹת - Dark-white - i.e., their white color is not bright but dull.   כֵּהוֹת לְבָנֹת.  שֶׁאֵין לֹבֶן שֶׁלָּהֶן עַז אֶלָּא כּוֹהֶה:
בֹּהַק - The type of whiteness apparent on the skin of a ruddy man – called “ros” in Old French – between his red spots is called בֹּהַק, similar to a freckled person, whose flesh shines with whiteness in the space between one freckle and another.   בֹּהַק.  כְּמוֹ לֹבֶן הַנִּרְאֶה בִּבְשַׂר אָדָם אָדֹם, שֶׁקּוֹרִין רוש"ו, בֵּין חֲבַרְבּוּרוֹת אַדְמִימוּתוֹ, קָרוּי בֹּהַק, כְּאִישׁ עַדְשָׁן שֶׁבֵּין עֲדָשָׁה לַעֲדָשָׁה מַבְהִיק הַבָּשָֹר בְּלֹבֶן צַח:
Footnotes

Third Portion

Vayikra (Leviticus) Chapter 13

40If a man loses the hair on his head, he is bald at the back. He is not ritually defiled.   מוְאִ֕ישׁ כִּ֥י יִמָּרֵ֖ט רֹאשׁ֑וֹ קֵרֵ֥חַ ה֖וּא טָה֥וֹר הֽוּא:
קֵרֵחַ הוּא טָהוֹר הוּא - He is bald; he is not ritually defiled - i.e., he cannot contract ritual defilement of netek-lesions. This is so because the baldness causes the head to no longer be considered a hairy area and therefore subject to the diagnostic rules governing the head and the beard – i.e., the area where hair grows – but similar to the rest of the body and therefore subject to the diagnostic rules governing lesions on skin of the flesh: white hairs, a patch of healthy skin, and spreading of the lesion.   קֵרֵחַ הוּא טָהוֹר הוּא.  טָהוֹר מִטֻּמְאַת נְתָקִין, שֶׁאֵינוֹ נִדּוֹן בְּסִימָנֵי רֹאשׁ וְזָקָן שֶׁהֵם מְקוֹם שֵׂעָר, אֶלָּא בְסִימָנֵי נֶגַע עוֹר בָּשָׂר — (בְּשֵֹעָר לָבָן) וּמִחְיָה וּפִשְׂיוֹן (נגעים פ"י):
41If he loses the hair on the side of his head toward his face, he is bald at the front. He is not ritually defiled.   מאוְאִם֙ מִפְּאַ֣ת פָּנָ֔יו יִמָּרֵ֖ט רֹאשׁ֑וֹ גִּבֵּ֥חַ ה֖וּא טָה֥וֹר הֽוּא:
וְאִם מִפְּאַת פָּנָיו - If…on the side toward his face. Loss of hair from where the top of the head slopes toward the face is called גַּבַּחַת, including also the temples on both sides of the face, and loss of hair from where the top of the head slopes toward its back is called קָרַחַת.   וְאִם מִפְּאַת פָּנָיו.  מִשִּׁפּוּעַ קָדְקֹד כְּלַפֵּי פָנָיו קָרוּי גַּבַּחַת — וְאַף הַצְּדָעִין שֶׁמִּכָּאן וּמִכָּאן בִּכְלָל — וּמִשִּׁפּוּעַ קָדְקֹד כְּלַפֵּי אֲחוֹרָיו קָרוּי קָרַחַת:
42If a lesion that is white with red streaks develops on the back or front bald area of such a person’s head, it is a likely case of tzara’at erupting on his back or front bald area.   מבוְכִי־יִֽהְיֶ֤ה בַקָּרַ֨חַת֙ א֣וֹ בַגַּבַּ֔חַת נֶ֖גַע לָבָ֣ן אֲדַמְדָּ֑ם צָרַ֤עַת פֹּרַ֨חַת֙ הִ֔וא בְּקָֽרַחְתּ֖וֹ א֥וֹ בְגַבַּחְתּֽוֹ:
נֶגַע לָבָן אֲדַמְדָּם - (lit.) A white-reddish lesion - only the streaked color is mentioned here; from where do we know that this law applies also to the other shades of tzara’at? Scripture states for this purpose: נֶגַע, implying that the usual criteria for lesions apply here too.   נֶגַע לָבָן אֲדַמְדָּם.  פָּתוּךְ; מִנַּיִן שְׁאָר הַמַּרְאוֹת? תַּלְמוּד לוֹמַר נֶגַע:
43The priest must examine it. If there is a lesion on his back or front bald area, either wool-white or white with red streaks, like the appearance of tzara’at on the skin of the flesh,   מגוְרָאָ֨ה אֹת֜וֹ הַכֹּהֵ֗ן וְהִנֵּ֤ה שְׂאֵֽת־הַנֶּ֨גַע֨ לְבָנָ֣ה אֲדַמְדֶּ֔מֶת בְּקָֽרַחְתּ֖וֹ א֣וֹ בְגַבַּחְתּ֑וֹ כְּמַרְאֵ֥ה צָרַ֖עַת ע֥וֹר בָּשָֽׂר:
כְּמַרְאֵה צָרַעַת עוֹר בָּשָׂר - Like the appearance of tzara’at on the skin of the flesh - i.e., like the appearance of tzara’at stated in the section regarding the skin of the flesh: “If a person develops…on the skin of his flesh.” 1 And what is stated about it? That it can become ritually defiled in four shades of white and is subject to two weeks of quarantine, and not like the appearance of tzara’at stated regarding an inflammation or a burn, which is subject to only one week of quarantine, nor the appearance of netek-lesions on the area where hair grows, which does not have to be of the usual four shades – wool-white, its auxiliary form (egg-membrane-white), snow-white, and its auxiliary form (lime-white).   כְּמַרְאֵה צָרַעַת עוֹר בָּשָֽׂר.  כְּמַרְאֵה הַצָּרַעַת הָאָמוּר בְּפָרָשַׁת "עוֹר בָּשָׂר" — אָדָם כִּי יִהְיֶה בְעוֹר בְּשָׂרוֹ, וּמָה אָמוּר בּוֹ? שֶׁמְּטַמֵּא בְאַרְבַּע מַרְאוֹת, וְנִדּוֹן בִּשְׁנֵי שָׁבוּעוֹת; וְלֹא כְמַרְאֵה צָרַעַת הָאָמוּר בִּשְׁחִין וּמִכְוָה שֶׁהוּא נִדּוֹן בְּשָׁבוּעַ אֶחָד, וְלֹא כְמַרְאֵה נְתָקִין שֶׁל מְקוֹם שֵׂעָר, שֶׁאֵין מְטַמְּאִין בְּאַרְבַּע מַרְאוֹת — שְׂאֵת וְתוֹלַדְתָּהּ, בַּהֶרֶת וְתוֹלַדְתָּהּ:
44he is a man afflicted with tzara’at; he is ritually defiled. The priest must pronounce him defiled on account of his lesion on his head.   מדאִֽישׁ־צָר֥וּעַ ה֖וּא טָמֵ֥א ה֑וּא טַמֵּ֧א יְטַמְּאֶ֛נּוּ הַכֹּהֵ֖ן בְּרֹאשׁ֥וֹ נִגְעֽוֹ:
בְּרֹאשׁוֹ נִגְעֽוֹ - His lesion on his head. From this phrase, I know only that the following rules apply also to those who have netek-lesions. From where do I know that other types of tzara’at-afflicted people are also included? Scripture states for this reason: טַמֵּא יְטַמְּאֶנּוּ “the priest must pronounce him defiled” – the double expression including all types. Thus regarding them all, it says: “his garments must be torn….” 2   בְּרֹאשׁוֹ נִגְעֽוֹ.  אֵין לִי אֶלָּא נְתָקִין, מִנַּיִן לְרַבּוֹת שְׁאָר הַמְנֻגָּעִים? תַּלְמוּד לוֹמָר "טַמֵּא יְטַמְּאֶנּוּ", לְרַבּוֹת אֶת כֻּלָּן — עַל כֻּלָּן הוּא אוֹמֵר בְּגָדָיו יִהְיוּ פְרֻמִים וְגוֹ':
45As for a person afflicted with tzara’at, on whom there is a lesion, his garments must be torn, the hair on his head must be allowed to overgrow; he must cover his face down to his mustache and call out loud, “Defiled! Defiled!”   מהוְהַצָּר֜וּעַ אֲשֶׁר־בּ֣וֹ הַנֶּ֗גַע בְּגָדָ֞יו יִֽהְי֤וּ פְרֻמִים֙ וְרֹאשׁוֹ֙ יִֽהְיֶ֣ה פָר֔וּעַ וְעַל־שָׂפָ֖ם יַעְטֶ֑ה וְטָמֵ֥א | טָמֵ֖א יִקְרָֽא:
פְרֻמִים - means torn.   פְרֻמִים.  קְרוּעִים:
פָרוּעַ - means that his head must have overgrown hair.   פָרוּעַ.  מְגֻדַּל שֵׂעָר:
וְעַל־שָׂפָם יַעְטֶה - He must cover [his face] down to his mustache - like a mourner.   וְעַל־שָׂפָם יַעְטֶה.  כְּאָבֵל:
שָׂפָם - is the hair on the lips; “grenon” in Old French.   שָׂפָם.  שְׂעַר הַשְּׂפָתַיִם, גרנו"ן בְּלַעַז:
וְטָמֵא טָמֵא יִקְרָֽא - And call out loud, “Defiled! Defiled!”. He announces that he is ritually defiled so that people will know to stay away from him.   וְטָמֵא טָמֵא יִקְרָֽא.  מַשְׁמִיעַ שֶׁהוּא טָמֵא וְיִפְרְשׁוּ מִמֶּנּוּ (ספרא, מועד קטן ה'):
46He will remain ritually defiled as long as the lesion remains upon him. Since he is defiled, he must dwell isolated from other people. His dwelling must be outside the camp.   מוכָּל־יְמֵ֞י אֲשֶׁ֨ר הַנֶּ֥גַע בּ֛וֹ יִטְמָ֖א טָמֵ֣א ה֑וּא בָּדָ֣ד יֵשֵׁ֔ב מִח֥וּץ לַמַּֽחֲנֶ֖ה מֽוֹשָׁבֽוֹ:
בָּדָד יֵשֵׁב - He must dwell isolated - meaning that even other ritually defiled people may not dwell with him. Our rabbis said: 3 Why is he different from other ritually defiled people, that he must dwell alone? They answered: Since, through his slanderous speech, he caused rifts between husband and wife or between man and his fellow, he must likewise be set apart from others.   בָּדָד יֵשֵׁב.  שֶׁלֹּא יִהְיוּ טְמֵאִים יוֹשְׁבִין עִמּוֹ; וְאָמְרוּ רַבּוֹתֵינוּ מַה נִּשְׁתַּנָּה מִשְּׁאָר טְמֵאִים לֵישֵׁב בָּדָד? הוֹאִיל וְהוּא הִבְדִּיל בְּלָשׁוֹן הָרָע בֵּין אִישׁ לְאִשְׁתּוֹ וּבֵין אִישׁ לְרֵעֵהוּ, אַף הוּא יִבָּדֵל (ערכין ט"ז):
מִחוּץ לַמַּֽחֲנֶה - Outside the camp - i.e., outside the three camps surrounding the Tabernacle.   מִחוּץ לַמַּֽחֲנֶה.  חוּץ לְשָׁלוֹשׁ מַחֲנוֹת:
47The laws regarding a garment or other article that has the tzara’at-lesion upon it apply only to lesions on woolen garments, on linen garments,   מזוְהַבֶּ֕גֶד כִּי־יִֽהְיֶ֥ה ב֖וֹ נֶ֣גַע צָרָ֑עַת בְּבֶ֣גֶד צֶ֔מֶר א֖וֹ בְּבֶ֥גֶד פִּשְׁתִּֽים:
48on threads prepared to be used as the warp or the woof of linen or wool garments, on unworked leather, or on anything made from leather.   מחא֤וֹ בִשְׁתִי֙ א֣וֹ בְעֵ֔רֶב לַפִּשְׁתִּ֖ים וְלַצָּ֑מֶר א֣וֹ בְע֔וֹר א֖וֹ בְּכָל־מְלֶ֥אכֶת עֽוֹר:
לַפִּשְׁתִּים וְלַצָּמֶר - means: made of linen or of wool.   לַפִּשְׁתִּים וְלַצָּמֶר.  שֶׁל פִּשְׁתִּים אוֹ שֶׁל צֶמֶר:
אוֹ בְעוֹר - (lit.) Or on leather. This refers to leather that has not been manufactured into a finished product.   אוֹ בְעוֹר.  זֶה עוֹר שֶׁלֹא נַעֲשָׂה בוֹ מְלָאכָה:
אוֹ בְּכָל־מְלֶאכֶת עֽוֹר - (lit.) Or on any work of leather. This refers to leather that which has been manufactured into a finished product.   אוֹ בְּכָל־מְלֶאכֶת עֽוֹר.  זֶה עוֹר שֶׁנַּעֲשָׂה בוֹ מְלָאכָה:
49If the lesion on the garment, on the unworked leather, on the warp- or woof-threads, or on any leather article, is pure green or pure red, it is a tzara’at-lesion, and it must be shown to the priest.   מטוְהָיָ֨ה הַנֶּ֜גַע יְרַקְרַ֣ק | א֣וֹ אֲדַמְדָּ֗ם בַּבֶּ֩גֶד֩ א֨וֹ בָע֜וֹר אֽוֹ־בַשְּׁתִ֤י אֽוֹ־בָעֵ֨רֶב֙ א֣וֹ בְכָל־כְּלִי־ע֔וֹר נֶ֥גַע צָרַ֖עַת ה֑וּא וְהָרְאָ֖ה אֶת־הַכֹּהֵֽן:
יְרַקְרַק - means the greenest of greens.   יְרַקְרַק.  יָרֹק שֶׁבַּיְרֻקִּין:
אֲדַמְדָּם - means the reddest of reds.   אֲדַמְדָּם.  אָדֹם שֶׁבָּאֲדֻמִּים:
50The priest must examine the lesion and quarantine the article with the lesion for seven days.   נוְרָאָ֥ה הַכֹּהֵ֖ן אֶת־הַנָּ֑גַע וְהִסְגִּ֥יר אֶת־הַנֶּ֖גַע שִׁבְעַ֥ת יָמִֽים:
51He must examine the lesion on the seventh day. If the lesion has spread on the garment, the warp- or woof-threads, on the unworked leather, or any article made from leather, the lesion is an onerous tzara’at-lesion. It is ritually defiled.   נאוְרָאָ֨ה אֶת־הַנֶּ֜גַע בַּיּ֣וֹם הַשְּׁבִיעִ֗י כִּֽי־פָשָׂ֤ה הַנֶּ֨גַע֙ בַּ֠בֶּ֠גֶד אֽוֹ־בַשְּׁתִ֤י אֽוֹ־בָעֵ֨רֶב֙ א֣וֹ בָע֔וֹר לְכֹ֛ל אֲשֶׁר־יֵֽעָשֶׂ֥ה הָע֖וֹר לִמְלָאכָ֑ה צָרַ֧עַת מַמְאֶ֛רֶת הַנֶּ֖גַע טָמֵ֥א הֽוּא:
צָרַעַת מַמְאֶרֶת - The term מַמְאֶרֶת is of similar meaning to סִלּוֹן מַמְאִיר “a painful thorn”; 4 “poiniant” in Old French (“sharp”). Its Midrashic explanation is: Place a curse (מְאֵרָה) on it in that you may not derive any benefit from it.   צָרַעַת מַמְאֶרֶת.  לְשׁוֹן סִלּוֹן מַמְאִיר (יחזקאל כ"ח), פויי"נט בְּלַעַז; וּמִדְרָשׁוֹ: תֵּן בּוֹ מְאֵרָה שֶׁלֹא תֵהָנֶה הֵימֶנּוּ (ספרא):
52He must burn the garment, the warp- or woof-threads of wool or linen, or whatever leather article that has the lesion upon it, since the lesion is an onerous tzara’at-lesion. It must be burned in fire.   נבוְשָׂרַ֨ף אֶת־הַבֶּגֶ֜ד א֥וֹ אֶת־הַשְּׁתִ֣י | א֣וֹ אֶת־הָעֵ֗רֶב בַּצֶּ֨מֶר֙ א֣וֹ בַפִּשְׁתִּ֔ים א֚וֹ אֶת־כָּל־כְּלִ֣י הָע֔וֹר אֲשֶׁר־יִֽהְיֶ֥ה ב֖וֹ הַנָּ֑גַע כִּֽי־צָרַ֤עַת מַמְאֶ֨רֶת֙ הִ֔וא בָּאֵ֖שׁ תִּשָּׂרֵֽף:
בַּצֶּמֶר אוֹ בַפִּשְׁתִּים - means: made of wool or of linen. This is the straightforward meaning of this phrase. Its Midrashic explanation is: I might think that these words indicate that one must bring fleeces of wool and stalks of flax and burn them along with it. Scripture therefore states: הִוא בָּאֵשׁ תִּשָּׂרֵףit must be burned in fire” – it does not require anything else to be burned with it. If so, why does Scripture state “of wool or linen”? To exclude its hems (אִמְרִיּוֹת) made out of a different material from being burned. אִמְרִיּוֹת is a term denoting “hem,” like the more common word אִמְרָא.   בַּצֶּמֶר אוֹ בַפִּשְׁתִּים.  שֶׁל צֶמֶר אוֹ שֶׁל פִּשְׁתִּים, זֶהוּ פְשׁוּטוֹ; וּמִדְרָשׁוֹ: יָכוֹל יָבִיא גִּזֵּי צֶמֶר וַאֲנִיצֵי פִשְׁתָּן וְיִשְׂרְפֵם עִמּוֹ? תַּלְמוּד לוֹמָר "הוּא" באש תשרף — אֵינָהּ צְרִיכָה דָבָר אַחֵר עִמָּהּ, אִם כֵּן מַה תַּלְמוּד לוֹמָר "בַּצֶּמֶר אוֹ בַפִּשְׁתִּים"? לְהוֹצִיא אֶת הָאֻמְרִיּוֹת שֶׁבּוֹ שֶׁהֵן מִמִּין אַחֵר; אֻמְרִיּוֹת לְשׁוֹן שָׂפָה, כְּמוֹ אִימְרָא (ספרא):
53But if the priest examines the lesion and the lesion has not spread on the garment, the warp- or woof-threads, or whatever leather article it is on,   נגוְאִם֘ יִרְאֶ֣ה הַכֹּהֵן֒ וְהִנֵּה֙ לֹֽא־פָשָׂ֣ה הַנֶּ֔גַע בַּבֶּ֕גֶד א֥וֹ בַשְּׁתִ֖י א֣וֹ בָעֵ֑רֶב א֖וֹ בְּכָל־כְּלִי־עֽוֹר:
54the priest must order that the part of the article on which the lesion is located be washed, and he must quarantine it again for seven days.   נדוְצִוָּה֙ הַכֹּהֵ֔ן וְכִ֨בְּס֔וּ אֵ֥ת אֲשֶׁר־בּ֖וֹ הַנָּ֑גַע וְהִסְגִּיר֥וֹ שִׁבְעַת־יָמִ֖ים שֵׁנִֽית:
אֵת אֲשֶׁר־בּוֹ הַנָּגַע - (lit.) That which has the lesion on it. I might think that this refers only to the location of the lesion. Scripture therefore states: “that which has the lesion on it,and not just “the lesion. I might then think that the entire garment requires washing. Scripture therefore states: הַנָּגַע “the lesion,and not “the garment.” How, then, is it done? Some of the garment must be washed together with the lesion.   אֵת אֲשֶׁר־בּוֹ הַנָּגַע.  יָכוֹל מְקוֹם הַנֶּגַע בִּלְבַד, תַּלְמוּד לוֹמָר "אֵת אֲשֶׁר בּוֹ הַנָּגַע", יָכוֹל כָּל הַבֶּגֶד כֻּלּוֹ טָעוּן כִּבּוּס, תַּלְמוּד לוֹמָר "הַנָּגַע", הָא כֵיצַד? יְכַבֵּס מִן הַבֶּגֶד עִמּוֹ:
Footnotes

Fourth Portion

Vayikra (Leviticus) Chapter 13

55Then the priest must examine the article after the lesion has been washed. If the lesion has not changed its color, and the lesion has not spread, it is ritually defiled. You must burn it in fire; it is a deep-looking lesion on the worn or new article.   נהוְרָאָ֨ה הַכֹּהֵ֜ן אַֽחֲרֵ֣י | הֻכַּבֵּ֣ס אֶת־הַנֶּ֗גַע וְ֠הִנֵּ֠ה לֹֽא־הָפַ֨ךְ הַנֶּ֤גַע אֶת־עֵינוֹ֙ וְהַנֶּ֣גַע לֹֽא־פָשָׂ֔ה טָמֵ֣א ה֔וּא בָּאֵ֖שׁ תִּשְׂרְפֶ֑נּוּ פְּחֶ֣תֶת הִ֔וא בְּקָֽרַחְתּ֖וֹ א֥וֹ בְגַבַּחְתּֽוֹ:
אַֽחֲרֵי הֻכַּבֵּס - After [the lesion] has been washed. הֻכַּבֵּס is a form similar to הֵעָשׂוֹת, i.e., it is a passive infinitive.   אַֽחֲרֵי הֻכַּבֵּס.  לְשׁוֹן הֵעָשׂוֹת:
לֹֽא־הָפַךְ הַנֶּגַע אֶת־עֵינוֹ - (lit.) The lesion has not changed its appearance - i.e., it did not turn duller than its previous appearance.   לֹֽא־הָפַךְ הַנֶּגַע אֶת־עֵינוֹ.  לֹא הָכְהָה מִמַּרְאִיתוֹ:
וְהַנֶּגַע לֹֽא־פָשָׂה - And the lesion has not spread. We understand from here that if it did not change color and it did not spread, it is ritually defiled, and it goes without saying that that is also the case if it did not change color and did spread. However, if it changed from red to green or vice versa but did not spread, I do not know how to treat it. Scripture therefore states: וְהִסְגִּיר אֶת הַנֶּגַע “and quarantine the lesion” 1 – in any event, i.e., the change indicates that this is a new lesion. This is the opinion of Rabbi Yehudah. But the sages say: It is still considered an unchanged legion and therefore ritually defiled – as stated in Torat Kohanim. I have alluded to this explanation here in order to explain the verse in accordance with its wording.   וְהַנֶּגַע לֹֽא־פָשָׂה.  שָׁמַעְנוּ שֶׁאִם לֹא הָפַךְ וְלֹא פָשָׂה טָמֵא — וְאֵין צָרִיךְ לוֹמַר לֹא הָפַךְ וּפָשָׂה — הָפַךְ וְלֹא פָשָׂה אֵינִי יוֹדֵעַ מַה יֵּעָשֶׂה לוֹ, תַּלְמוּד לוֹמָר "וְהִסְגִּיר אֶת הַנֶּגַע" — מִכָּל מָקוֹם, דִּבְרֵי רַ' יְהוּדָה, וַחֲכָמִים אוֹמְרִים וְכוּ', כִּדְאִיתָא בְּתּוֹרַת כֹּהֲנִים, וּרְמַזְתִּיהָ כָּאן לְיַשֵּׁב הַמִּקְרָא עַל אָפְנָיו:
פְּחֶתֶת הוּא - It is a deep-looking lesion. This term denotes a recess, as in בְּאַחַת הַפְּחָתִים “in one of the pits,” 2 i.e., it is deeply set – a lesion that appears sunken into the garment.   פְּחֶתֶת הוּא.  לְשׁוֹן גֻּמָּא, כְּמוֹ בְּאַחַת הַפְּחָתִים (שמואל ב י"ז), כְּלוֹמַר שְׁפֵלָה הִיא — נֶגַע שֶׁמַּרְאָיו שׁוֹקְעִין (ספרא):
בְּקָֽרַחְתּוֹ אוֹ בְגַבַּחְתּֽוֹ - Its meaning is as Onkelos translates it: בִּשְׁחִיקוּתֵהּ אוֹ בַחֲדָתוּתֵהּ, “when it is worn or when it is new.”   בְּקָֽרַחְתּוֹ אוֹ בְגַבַּחְתּֽוֹ.  כְּתַרְגּוּמוֹ בִּשְׁחִיקוּתֵהּ אוֹ בְחַדָּתוּתֵהּ:
קרחתו - refers to worn, old materials. Scripture uses these terms (which literally mean “bald spot or forehead”) because it was necessary to expound these words with a halachic analogy: From where do we know that a lesion in clothes that spread all over the article becomes rid of ritual defilement? It says קָרַחַת and גַּבַּחַת regarding people and קָרַחַת and גַּבַּחַת regarding garments. Just as there, if it erupted all over the body he is rid of ritual defilement, so too here, if it spread all over the article it is rid of ritual defilement – therefore Scripture here used the terms קָרַחַת and גַּבַּחַת. And regarding its interpretation and translation in our context, this is its meaning: קָרַחַת implies old and גַּבַּחַת implies new, as if it were written: “at its end or at its beginning,” for קָרַחַת denotes the back and גַּבַּחַת denotes the front, as it says: “if he loses the hair on the side toward his face, he is bald at the front (גִּבֵּחַ),” 3 whereas קָרַחַת is the entire area from where the top of the head slopes toward its back. So is explained in Torat Kohanim.   קרחתו.  שְׁחָקִים, יְשָׁנִים; וּמִפְּנֵי הַמִּדְרָשׁ שֶׁהֻצְרַךְ לִגְזֵרָה שָׁוָה — מִנַּיִן לִפְרִיחָה בַבְּגָדִים שֶׁהִיא טְהוֹרָה? נֶאֶמְרָה קָרַחַת וְגַבַּחַת בָּאָדָם, וְנֶאֶמְרָה קָרַחַת וְגַבַּחַת בַּבְּגָדִים, מַה לְּהַלָּן פָּרַח בְּכֻלּוֹ טָהוֹר אַף כָּאן פָּרַח בְּכֻלּוֹ טָהוֹר — לְכָךְ אָחַז הַכָּתוּב לְשׁוֹן קָרַחַת וְגַבַּחַת; וּלְעִנְיַן פֵּרוּשׁוֹ וְתַרְגּוּמוֹ זֶהוּ מַשְׁמָעוֹ: קָרַחַת לְשׁוֹן יְשָׁנִים וְגַבַּחַת לְשׁוֹן חֲדָשִׁים — כְּאִלּוּ נִכְתַּב בְּאַחֲרִיתוֹ אוֹ בְקַדְמוּתוֹ — שֶׁהַקָּרַחַת לְשׁוֹן אֲחוֹרַיִם וְגַּבַּחַת לְשׁוֹן פָּנִים, כְּמוֹ שֶׁכָּתוּב וְאִם מִפְּאַת פָּנָיו וְגוֹ', וְהַקָּרַחַת כָּל שֶׁשּׁוֹפֵעַ וְיוֹרֵד מִן הַקָּדְקֹד וּלְאַחֲרָיו, כָּךְ מְפֹרָשׁ בְּתּוֹרַת כֹּהֲנִים:
56But if the priest examines the article after it has been washed, and the lesion has become darker, he must rip it out of the garment, the leather, or the warp- or woof-threads.   נווְאִם֘ רָאָ֣ה הַכֹּהֵן֒ וְהִנֵּה֙ כֵּהָ֣ה הַנֶּ֔גַע אַֽחֲרֵ֖י הֻכַּבֵּ֣ס אֹת֑וֹ וְקָרַ֣ע אֹת֗וֹ מִן־הַבֶּ֨גֶד֙ א֣וֹ מִן־הָע֔וֹר א֥וֹ מִן־הַשְּׁתִ֖י א֥וֹ מִן־הָעֵֽרֶב:
וְקָרַע אֹתוֹ - He must rip it out - i.e., he must tear out the area of the lesion from the garment and burn that part.   וְקָרַע אֹתוֹ.  יִקְרַע מְקוֹם הַנֶּגַע מִן הַבֶּגֶד וְיִשְׂרְפֶנּוּ:
57If the lesion reappears on the garment, the warp- or woof-threads, or any leather article, it is a recurrent growth. You must burn in fire the entire article upon which the lesion is found.   נזוְאִם־תֵּֽרָאֶ֨ה ע֜וֹד בַּ֠בֶּ֠גֶד אֽוֹ־בַשְּׁתִ֤י אֽוֹ־בָעֵ֨רֶב֙ א֣וֹ בְכָל־כְּלִי־ע֔וֹר פֹּרַ֖חַת הִ֑וא בָּאֵ֣שׁ תִּשְׂרְפֶ֔נּוּ אֵ֥ת אֲשֶׁר־בּ֖וֹ הַנָּֽגַע:
פֹּרַחַת הִוא - i.e., it is something that grows again.   פֹּרַחַת הִוא.  דָּבָר הַחוֹזֵר וְצוֹמֵחַ:
בָּאֵשׁ תִּשְׂרְפֶנּוּ - (lit.) You must burn it in fire - i.e., the entire garment.   בָּאֵשׁ תִּשְׂרְפֶנּוּ.  אֶת כָּל הַבֶּגֶד:
58Regarding any garment, warp- or woof-threads, or leather article that you wash, and from which the lesion disappears, it must be immersed a second time, this time in the water of a mikveh, and it will be rid this defilement.   נחוְהַבֶּ֡גֶד אֽוֹ־הַשְּׁתִ֨י אֽוֹ־הָעֵ֜רֶב אֽוֹ־כָל־כְּלִ֤י הָעוֹר֙ אֲשֶׁ֣ר תְּכַבֵּ֔ס וְסָ֥ר מֵהֶ֖ם הַנָּ֑גַע וְכֻבַּ֥ס שֵׁנִ֖ית וְטָהֵֽר:
וְסָר מֵהֶם הַנָּגַע - And from which the lesion disappears - i.e., if, when it was first washed by order of the priest, the lesion disappeared entirely from it.   וְסָר מֵהֶם הַנָּגַע.  אִם כְּשֶׁכִּבְּסוּהוּ בַתְּחִלָּה עַל פִּי כֹהֵן סָר מִמֶּנּוּ הַנֶּגַע לְגַמְרֵי.
וְכֻבַּס שֵׁנִית - It must be immersed a second time. This denotes ritual immersion. Onkelos generally translates all instances of the root כבס in this passage as “cleansing” – וְיִתְחַוַּר except for this case, which is not for the purpose of cleansing the physical manifestation of the lesion but for ritual immersion of the entire article in a mikveh. This is why Onkelos translates it as וְיִצְטַבַּע. Similarly, all instances of “washing garments” where ritual immersion is meant are translated by Onkelos as וְיִצְטַבַּע. End of Parashat Tazria   וְכֻבַּס שֵׁנִית.  לְשׁוֹן טְבִילָה; תַּרְגּוּם שֶׁל כִּבּוּסִין שֶׁבְּפָרָשָׁה זוֹ לְשׁוֹן לִבּוּן, "וְיִתְחַוַּר", חוּץ מִזֶּה, שֶׁאֵינוֹ לְלִבּוּן אֶלָּא לִטְבֹּל, לְכָךְ תַּרְגּוּמוֹ "וְיִצְטַבַּע", וְכֵן כָּל כִּבּוּסֵי בְגָדִים שֶׁהֵן לִטְבִילָה מְתֻרְגָּמִין וְיִצְטַבַּע:
59This is the law governing the diagnosis of a tzara’at-lesion on a woolen or linen garment, warp- or woof-threads, or any leather article, according to which it becomes rid of defilement or defiled.”   נטזֹ֠את תּוֹרַ֨ת נֶֽגַע־צָרַ֜עַת בֶּ֥גֶד הַצֶּ֣מֶר | א֣וֹ הַפִּשְׁתִּ֗ים א֤וֹ הַשְּׁתִי֙ א֣וֹ הָעֵ֔רֶב א֖וֹ כָּל־כְּלִי־ע֑וֹר לְטַֽהֲר֖וֹ א֥וֹ לְטַמְּאֽוֹ:

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):
והניף - He must wave - for it requires waving while still alive.   והניף.  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):
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 4 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, 5 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,” 6 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:

Fifth 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:

Sixth 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: וִישַׁלְּפוּןi.e., they must remove them from there. It is a term similar to: “she must remove (וְחָלְצָה) his shoe” 1also 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’athere 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 וּבָאThe 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 יְמֵיany 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:
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”; 12 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: יָשַׁבon 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:

Seventh 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” 1i.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)” 2i.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:
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,” 3 and similarly: נְזִיר אֶחָיו “the one who was separated from his brothers.” 4   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 5 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. End of Parashat Metzora   וְהַזָּב אֶת־זוֹבוֹ.  בַּעַל שְׁתֵּי רְאִיּוֹת, וּבַעַל שָׁלוֹשׁ רְאִיּוֹת, שֶׁתּוֹרָתָן מְפֹרֶשֶׁת לְמַעְלָה:

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. End of Parashat Metzora   וְהַזָּב אֶת־זוֹבוֹ.  בַּעַל שְׁתֵּי רְאִיּוֹת, וּבַעַל שָׁלוֹשׁ רְאִיּוֹת, שֶׁתּוֹרָתָן מְפֹרֶשֶׁת לְמַעְלָה:

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:
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