| 55Then the kohen shall look [at it] after the lesion has been washed. And, behold! the lesion has not changed in appearance, and the lesion has not spread; it is unclean. You shall burn it in fire. It is a penetrating 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: |
| after [the lesion] has been washed Heb. הֻכַּבֵּס. This is an expression of “having been done,” [i.e., the passive voice]. |
|
אַֽחֲרֵי הֻכַּבֵּס
לְשׁוֹן הֵעָשׂוֹת:
|
| the lesion has not changed in appearance i.e., it has not become dimmer in color. |
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לֹֽא־הָפַךְ הַנֶּגַע אֶת־עֵינוֹ
לֹא הָכְהָה מִמַּרְאִיתוֹ:
|
| and the lesion has not spread We understand that if the lesion neither changed [in color] nor spread, it is unclean, and it goes without saying that if it did not change in color but did spread, [it is unclean]. If it changed in color [but still was a shade that makes it unclean] yet did not spread, we do not know what one should do with it. Therefore, Scripture says, “he shall quarantine [the article with] the lesion” (verse 50), in any case. That is what Rabbi Judah says. [However,] the Sages say [that since the change in color was still within the unclean shades, the lesion is not considered to be changed at all; it is the same lesion that has already had two weeks of quarantine, and is now deemed definitely unclean], as is stated in Torath Kohanim (13:171). I have alluded to [only a portion of] this [Midrash] here in order to explain all the different aspects of this verse. |
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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:
|
| it is a penetrating lesion Heb. פְּחֶתֶת הִוא. [This expression] denotes holes [i.e., penetrations], as the verse says, “in one of the pits (פְּחָתִים)” (II Sam. 17:9). That is to say, [in this context it means that the lesion] is deep, [i.e.,] it appears as if it is sunken. — [Torath Kohanim 13:172] |
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פְּחֶתֶת הוּא
לְשׁוֹן גֻּמָּא, כְּמוֹ בְּאַחַת הַפְּחָתִים (שמואל ב י"ז), כְּלוֹמַר שְׁפֵלָה הִיא — נֶגַע שֶׁמַּרְאָיו שׁוֹקְעִין (ספרא):
|
| on the worn or new [article] בְּקָרַחְתּוֹ אוֹ בְגַבַּחְתּוֹ, as the Targum [Onkelos] renders: בִּשְׁחִיקוּתֵיהּ אוֹ בְּחַדְתּוּתֵהּ, “in its worn state or in its new state.” |
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בְּקָֽרַחְתּוֹ אוֹ בְגַבַּחְתּֽוֹ
כְּתַרְגּוּמוֹ בִּשְׁחִיקוּתֵהּ אוֹ בְחַדָּתוּתֵהּ:
|
| the worn Heb. בְּקָרַחְתּוֹ. Old, worn out garments, and because of the midrashic explanation, that this language is necessary for a גְּזֵרָה שָׁוָה here [i.e., a link between two seemingly unrelated passages through common terms, thereby inferring the laws of one passage from the laws of the other, as follows]: How do we know that if a lesion on a garment spreads [throughout the entire garment], it is clean? Because [Scripture] states קָרַחַת and גַּבַּחַת in the context of [lesions that appear on] man (verse 42), and here, in the context of [lesion on] garments, [Scripture] also states קָרַחַת and גַּבַּחַת; just as there [in the case of lesions on man], if it spread over the entire body, he is clean (verses 12-13), so too, here, [in the case of lesion on garments,] if it spread over the entire garment, it is clean (San. 88a), Scripture adopts the [unusual] expressions קָרַחַת and גַּבַּחַת. However, concerning the explanation and translation [of these terms], the simple meaning is that קָרַחַת means “old” and גַּבַּחַת means “new.” It is as though it were written, “[It is a lesion on] its end or its beginning,” for קָרַחַת means “back” [i.e., at the end of the garment’s life, when it is old,] and גַּבַּחַת means “front” [i.e., the beginning of its life, when it is new]. This is just as is written, “And if [he loses hair] at the front of his head, [he is bald at the front (גַּבַּח)]” (verse 41). And קָרַחַת refers from the crown toward his back. Thus it is explained in Torath Kohanim (13:144). |
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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:
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| 56But if the kohen looks [at it] after it has been washed, and behold! the lesion has become dimmer, he shall tear it out of the garment, out of the leather, or out of the warp or woof [threads]. |
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נווְאִם֘ רָאָ֣ה הַכֹּהֵן֒ וְהִנֵּה֙ כֵּהָ֣ה הַנֶּ֔גַע אַֽחֲרֵ֖י הֻכַּבֵּ֣ס אֹת֑וֹ וְקָרַ֣ע אֹת֗וֹ מִן־הַבֶּ֨גֶד֙ א֣וֹ מִן־הָע֔וֹר א֥וֹ מִן־הַשְּׁתִ֖י א֥וֹ מִן־הָעֵֽרֶב: |
| he shall tear it He shall tear the afflicted area from the garment and burn that area [of garment]. — [Torath Kohanim 13:174] |
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וְקָרַע אֹתוֹ
יִקְרַע מְקוֹם הַנֶּגַע מִן הַבֶּגֶד וְיִשְׂרְפֶנּוּ:
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| 57And if it appears again on the garment, the warp or woof [threads] or any leather article, it is a recurrent growth [of the lesion]. You shall burn it in fire [the article] upon which the lesion is [found]. |
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נזוְאִם־תֵּֽרָאֶ֨ה ע֜וֹד בַּ֠בֶּ֠גֶד אֽוֹ־בַשְּׁתִ֤י אֽוֹ־בָעֵ֨רֶב֙ א֣וֹ בְכָל־כְּלִי־ע֔וֹר פֹּרַ֖חַת הִ֑וא בָּאֵ֣שׁ תִּשְׂרְפֶ֔נּוּ אֵ֥ת אֲשֶׁר־בּ֖וֹ הַנָּֽגַע: |
| it is a recurrent growth פֹּרַחַת, something that grows recurrently. |
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פֹּרַחַת הִוא
דָּבָר הַחוֹזֵר וְצוֹמֵחַ:
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| You shall burn it in fire the entire garment. |
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בָּאֵשׁ תִּשְׂרְפֶנּוּ
אֶת כָּל הַבֶּגֶד:
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| 58But the garment, the warp or woof [threads] or any leather article which is washed, and the lesion disappears from them, shall be immersed a second time, and it shall be clean. |
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נחוְהַבֶּ֡גֶד אֽוֹ־הַשְּׁתִ֨י אֽוֹ־הָעֵ֜רֶב אֽוֹ־כָל־כְּלִ֤י הָעוֹר֙ אֲשֶׁ֣ר תְּכַבֵּ֔ס וְסָ֥ר מֵהֶ֖ם הַנָּ֑גַע וְכֻבַּ֥ס שֵׁנִ֖ית וְטָהֵֽר: |
| and the lesion disappears from them If, after they first washed [the article] by order of the kohen, the lesion disappeared completely from it… [then] |
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וְסָר מֵהֶם הַנָּגַע
אִם כְּשֶׁכִּבְּסוּהוּ בַתְּחִלָּה עַל פִּי כֹהֵן סָר מִמֶּנּוּ הַנֶּגַע לְגַמְרֵי.
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| shall be immersed a second time [The word וְכֻבַּס in this verse] means immersion [in a mikvah. See Torath Kohanim 13:179]. In Targum [Onkelos], the translation of all the instances of כִּבּוּס in this whole section is “to cleanse, clean” (וְיִתְחַוֵּר), with this one exception [in our verse]. Here the meaning is not “cleansing” but rather “immersion [in a mikvah].” Thus Targum [Onkelos] here [in translating the word וְכֻבַּס] says וְיִצְטַבַּע, “and it shall be immersed.” Likewise, wherever the כִבּוּס of garments refers to immersion [in a mikvah], it is translated in the Targum as וְיִצְטַבַּע. |
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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:
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| 59This is the law of a lesion of tzara'ath on a woolen or linen garment, warp or woof threads, or any leather article, to render it clean or unclean. |
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נטזֹ֠את תּוֹרַ֨ת נֶֽגַע־צָרַ֜עַת בֶּ֥גֶד הַצֶּ֣מֶר | א֣וֹ הַפִּשְׁתִּ֗ים א֤וֹ הַשְּׁתִי֙ א֣וֹ הָעֵ֔רֶב א֖וֹ כָּל־כְּלִי־ע֑וֹר לְטַֽהֲר֖וֹ א֥וֹ לְטַמְּאֽוֹ: |
| 1And the Lord spoke to Moses, saying, |
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אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 2This shall be the law of the person afflicted with tzara'ath, on the day of his cleansing: He shall be brought to the kohen. |
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בזֹ֤את תִּֽהְיֶה֙ תּוֹרַ֣ת הַמְּצֹרָ֔ע בְּי֖וֹם טָֽהֳרָת֑וֹ וְהוּבָ֖א אֶל־הַכֹּהֵֽן: |
| This shall be the law of the person afflicted with tzara’ath… This teaches [us] that [one afflicted with tzara’ath] is not [pronounced] clean at night. — [Torath Kohanim 14:3, Meg. 21a] |
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זֹאת תִּֽהְיֶה תּוֹרַת וגו'
מְלַמֵּד שֶׁאֵין מְטַהֲרִין אוֹתוֹ בַּלַּיְלָה (ספרא):
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| 3The kohen shall go outside the camp, and the kohen shall look, and behold, the lesion of tzara'ath has healed in the afflicted person. |
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גוְיָצָא֙ הַכֹּהֵ֔ן אֶל־מִח֖וּץ לַמַּֽחֲנֶ֑ה וְרָאָה֙ הַכֹּהֵ֔ן וְהִנֵּ֛ה נִרְפָּ֥א נֶֽגַע־הַצָּרַ֖עַת מִן־הַצָּרֽוּעַ: |
| outside the camp [I.e.,] outside the three camps, [namely, a) the camp of the Shechinah , in which the sanctuary is situated, b) the Levite camp, and c) the camp of Israel, where the ordinary Israelites encamped], where he was sent during the time of his “definite” uncleanness. (See 13:46.) |
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אֶל־מִחוּץ לַמַּֽחֲנֶה
חוּץ לִשְׁלוֹשָׁה מַחֲנוֹת שֶׁנִּשְׁתַּלַח שָׁם בִּימֵי חֲלוּטוֹ:
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| 4Then the kohen shall order, and the person to be cleansed shall take two live, clean birds, a cedar stick, a strip of crimson [wool], and hyssop. |
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דוְצִוָּה֙ הַכֹּהֵ֔ן וְלָקַ֧ח לַמִּטַּהֵ֛ר שְׁתֵּֽי־צִפֳּרִ֥ים חַיּ֖וֹת טְהֹר֑וֹת וְעֵ֣ץ אֶ֔רֶז וּשְׁנִ֥י תוֹלַ֖עַת וְאֵזֹֽב: |
| live [birds] Heb., חַיּוֹת, excluding [birds] that have a fatal disease or injury. — [See Chul. 140a] |
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חַיּוֹת
פְּרָט לִטְרֵפוֹת:
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| clean [birds] Excluding an unclean bird, [i.e., forbidden to be eaten] (see Chul. 140a). [Why are birds required for this cleansing rite?] Because lesions of tzara’ath come as a result of derogatory speech, which is done by chattering. Therefore, for his cleansing, this person is required to bring birds, which twitter constantly with chirping sounds. — [Arachin 16b] |
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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):
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| a cedar stick Because lesions of tzara’ath come because of haughtiness [symbolized by the tall cedar]. — [Arachin 16a] |
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וְעֵץ אֶרֶז
לְפִי שֶׁהַנְּגָעִים בָּאִין עַל גַּסּוּת הָרוּחַ (שם):
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| a strip of crimson [wool], and hyssop What is the remedy that he may be healed [of his tzara’ath]? He must humble himself from his haughtiness, just as [symbolized by] the תּוֹלַעַת [lit., “a worm,” which infested the berries from which the crimson dye was extracted to color wool], and the [lowly] hyssop. — [Tanchuma 3] |
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וּשְׁנִי תוֹלַעַת וְאֵזֹֽב
מַה תַּקָּנָתוֹ וְיִתְרַפֵּא? יַשְׁפִּיל עַצְמוֹ מִגַּאֲוָתוֹ כְּתוֹלַעַת וּכְאֵזוֹב:
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| cedar stick Heb. וְעֵץ אֶרֶז, a stick of cedar wood. — [Torath Kohanim 13:12] |
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עץ אֶרֶז
מַקֵּל שֶׁל אֶרֶז:
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| a strip of crimson [wool] Heb. וּשְׁנִי תוֹלַעַת, a tongue-like strip of wool dyed crimson. — [Torath Kohanim 14:13] |
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שני תוֹלַעַת
לָשׁוֹן שֶׁל צֶמֶר צָבוּעַ זְהוֹרִית:
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| 5The kohen shall order, and one shall slaughter the one bird into an earthenware vessel, over spring water. |
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הוְצִוָּה֙ הַכֹּהֵ֔ן וְשָׁחַ֖ט אֶת־הַצִּפּ֣וֹר הָֽאֶחָ֑ת אֶל־כְּלִי־חֶ֖רֶשׂ עַל־מַ֥יִם חַיִּֽים: |
| over spring water He places [i.e., pours] it into the vessel first, in order that the blood of the bird should be recognizable in it. And how much [water is necessary]? A revi’ith [a quarter of a log]. — [Torath Kohanim 14:21; Sotah 16b] |
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עַל־מַיִם חַיִּֽים
נוֹתֵן אוֹתָם תְּחִלָּה בִּכְלִי, כְּדֵי שֶׁיְּהֵא דַם צִפּוֹר נִכָּר בָּהֶם, וְכַמָּה הֵם? רְבִיעִית (סוטה ט"ז):
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| 6[As for] the live bird, he shall take it, and then the cedar stick, the strip of crimson [wool], and the hyssop, and, along with the live bird, he shall dip them into the blood of the slaughtered bird, over the spring water. |
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ואֶת־הַצִּפֹּ֤ר הַֽחַיָּה֙ יִקַּ֣ח אֹתָ֔הּ וְאֶת־עֵ֥ץ הָאֶ֛רֶז וְאֶת־שְׁנִ֥י הַתּוֹלַ֖עַת וְאֶת־הָֽאֵזֹ֑ב וְטָבַ֨ל אוֹתָ֜ם וְאֵ֣ת | הַצִּפֹּ֣ר הַֽחַיָּ֗ה בְּדַם֙ הַצִּפֹּ֣ר הַשְּׁחֻטָ֔ה עַ֖ל הַמַּ֥יִם הַחַיִּֽים: |
| [As for] the live bird, he shall take it [Scripture separates the taking of the bird from that of the other items.] This teaches [us] that he does not bind it with them, but separates it, by itself. The cedar stick and the hyssop, however, are bound together with the tongue-like strip of crimson wool, as the matter is stated, “and then the cedar stick, the strip of crimson [wool], and the hyssop,” i.e., one [act of] taking for the three of them. [I.e., the cedar stick and the hyssop are bound together with one end of the tongue of crimson wool, and the loose end is dipped into the blood together with them (Torath Kohanim 14:21). Now, one might think that since it [the bird] is not included in the binding, it is not to be included in the dipping [in the blood]. Therefore, Scripture says here, “and, along with the live bird, he shall dip them,” thereby, re-including the bird for the dipping. — [Torath Kohanim 14:24] |
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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):
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| 7He shall then sprinkle seven times upon the person being cleansed from tzara'ath, and he shall cleanse him. He shall then send away the live bird into the [open] field. |
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זוְהִזָּ֗ה עַ֧ל הַמִּטַּהֵ֛ר מִן־הַצָּרַ֖עַת שֶׁ֣בַע פְּעָמִ֑ים וְטִ֣הֲר֔וֹ וְשִׁלַּ֛ח אֶת־הַצִּפֹּ֥ר הַֽחַיָּ֖ה עַל־פְּנֵ֥י הַשָּׂדֶֽה: |
| 8The person being cleansed shall then immerse his garments, shave off all his hair, and immerse [himself] in water, and become clean. After this, he may enter the camp, but he shall remain outside his tent for seven days. |
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חוְכִבֶּס֩ הַמִּטַּהֵ֨ר אֶת־בְּגָדָ֜יו וְגִלַּ֣ח אֶת־כָּל־שְׂעָר֗וֹ וְרָחַ֤ץ בַּמַּ֨יִם֙ וְטָהֵ֔ר וְאַחַ֖ר יָב֣וֹא אֶל־הַמַּֽחֲנֶ֑ה וְיָשַׁ֛ב מִח֥וּץ לְאָֽהֳל֖וֹ שִׁבְעַ֥ת יָמִֽים: |
| but he shall remain outside his tent [for seven days] This teaches [us] that [during this period,] he is prohibited to have marital relations. — [Torath Kohanim 14:34; Mo’ed Katan 15b] |
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וְיָשַׁב מִחוּץ לְאָֽהֳלוֹ
מְלַמֵּד שֶׁאָסוּר בְּתַשְׁמִישׁ הַמִּטָּה (שם):
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| 9And it shall be, on the seventh day, that he shall shave off all his hair: [that of] his head, his beard, his eyebrows; indeed, all his hair, he shall shave off. He shall then immerse his garments and immerse his flesh in water, thus becoming clean. |
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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: |
| all his hair… [This is] a general statement, followed by a specific statement [namely, “that of his head, his beard, his eyebrows,”] followed, in turn, by another general statement [namely, “all his hair,]” to include [the shaving of] every place where hair grows in a bunch and is visible, [bearing a similarity to the hair of the head, the beard, and the eyebrows]. — [Sotah 16a] |
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אֶת־כָּל־שְׂעָרוֹ וגו'
כְּלָל וּפְרָט וּכְלָל, לְהָבִיא כָּל מְקוֹם כִּנּוּס שֵׂעָר וְנִרְאֶה (סוטה ט"ז):
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| 10And on the eighth day, he shall take two unblemished [male] lambs, one unblemished ewe lamb in its [first] year, three tenths [of an ephah] of fine flour mixed with [olive] oil as a meal offering, and one log of [olive] oil. |
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יוּבַיּ֣וֹם הַשְּׁמִינִ֗י יִקַּ֤ח שְׁנֵֽי־כְבָשִׂים֙ תְּמִימִ֔ם וְכַבְשָׂ֥ה אַחַ֛ת בַּת־שְׁנָתָ֖הּ תְּמִימָ֑ה וּשְׁלשָׁ֣ה עֶשְׂרֹנִ֗ים סֹ֤לֶת מִנְחָה֙ בְּלוּלָ֣ה בַשֶּׁ֔מֶן וְלֹ֥ג אֶחָ֖ד שָֽׁמֶן: |
| one… ewe lamb [One male lamb and one ewe lamb were to be sacrificed, one as a burnt offering and one as a sin-offering (see verse 19), although Scripture does not specify which animal was for which sacrifice. However, since a female animal is never brought as a burnt offering (see Lev. 1:3), it is obvious that this ewe lamb was to be sacrificed] as the sin-offering. |
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וְכַבְשָׂה אַחַת
לְחַטָּאת:
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| three tenths [of an ephah of… flour] for the libations [i.e., to accompany the libations] of these three lambs, for [unlike other sin-offerings and guilt-offerings,] the sin-offering and the guilt-offering of one stricken with tzara’ath require libations. — [Men. 91a] |
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וּשְׁלשָׁה עֶשְׂרֹנִים
לְנִסְכֵּי שְׁלוֹשָׁה כְבָשִֹים הַלָּלוּ, שֶׁחַטָּאתוֹ וַאֲשָׁמוֹ שֶׁל מְצֹרָע טְעוּנִין נְסָכִים (מנחות צ"א):
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| and one log of [olive] oil to sprinkle on his behalf [Heb. עָלָיו, lit. on him, absent in all incunabula editions (Yosef Hallel)] seven times (see verse 16), and to place some of it on the cartilage of his ear, and for the applications on the thumb and big toe (see verses 16, 17). |
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וְלֹג אֶחָד שָֽׁמֶן
לְהַזּוֹת עָלָיו שֶׁבַע, וְלִתֵּן מִמֶּנּוּ עַל תְּנוּךְ אָזְנוֹ וּמַתַּן בְּהוֹנוֹת:
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| 11And the kohen who is performing the cleansing shall place the person being cleansed [together] with these [things], before the Lord, at the entrance of the Tent of Meeting. |
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יאוְהֶֽעֱמִ֞יד הַכֹּהֵ֣ן הַֽמְטַהֵ֗ר אֵ֛ת הָאִ֥ישׁ הַמִּטַּהֵ֖ר וְאֹתָ֑ם לִפְנֵ֣י יְהֹוָ֔ה פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד: |
| before the Lord [This expression usually means within the Temple courtyard. In this case, however, it means that he is to be placed] at The Nicanor gate, but not within the courtyard itself, since he is lacking atonement. [The Nicanor gate was at the eastern end of the courtyard, directly facing the Holy; thus, when standing inside the gateway, the person was placed “before the Lord” without entering the courtyard. For this purpose, the space under The Nicanor gate was left unsanctified.]- [Torath Kohanim 14:44; Sotah 7a] |
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לִפְנֵי ה'
בְּשַׁעַר נִקָּנוֹר, וְלֹא בָעֲזָרָה עַצְמָהּ, לְפִי שֶׁהוּא מְחֻסָּר כִּפּוּרִים (כלים פ"א):
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| 12And the kohen shall take one [male] lamb and bring it as a guilt offering, along with the log of oil, and wave them as a waving before the Lord. |
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יבוְלָקַ֨ח הַכֹּהֵ֜ן אֶת־הַכֶּ֣בֶשׂ הָֽאֶחָ֗ד וְהִקְרִ֥יב אֹת֛וֹ לְאָשָׁ֖ם וְאֶת־לֹ֣ג הַשָּׁ֑מֶן וְהֵנִ֥יף אֹתָ֛ם תְּנוּפָ֖ה לִפְנֵ֥י יְהֹוָֽה: |
| and bring it as a guilt-offering He shall bring it inside the courtyard for the purpose of a guilt-offering, in order to wave it, for it requires waving [while it was still] alive. — [Men. 61a] |
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וְהִקְרִיב אֹתוֹ לְאָשָׁם
יַקְרִיבֶנּוּ לְתוֹךְ הָעֲזָרָה לְשֵׁם אָשָׁם לְהָנִיף, שֶׁהוּא טָעוּן תְּנוּפָה חָי (מנחות ס"ב):
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| in order to wave it for it requires waving [while it was still] alive. — [Men. 61a] |
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והניף
שהוא טעון תנופה חי:
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| and he shall wave them i.e., the guilt-offering and the log. — [Men. 61a] |
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וְהֵנִיף אֹתָם
אֶת הָאָשָׁם וְאֶת הַלֹּג (שם ס"א):
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| 13He shall slaughter the lamb in the place where one slaughters the sin offering and the burnt offering, in a holy place. For regarding the kohen['s service], the guilt offering is like the sin offering. It is a holy of holies. |
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יגוְשָׁחַ֣ט אֶת־הַכֶּ֗בֶשׂ בִּ֠מְק֠וֹם אֲשֶׁ֨ר יִשְׁחַ֧ט אֶת־הַֽחַטָּ֛את וְאֶת־הָֽעֹלָ֖ה בִּמְק֣וֹם הַקֹּ֑דֶשׁ כִּ֡י כַּֽ֠חַטָּ֠את הָֽאָשָׁ֥ם הוּא֙ לַכֹּהֵ֔ן קֹ֥דֶשׁ קָֽדָשִׁ֖ים הֽוּא: |
| In the place where one slaughters the sin-offering and the burnt offering Namely, on the side of the [copper] altar, at the north [of the sanctuary courtyard]. But what is this verse coming to teach us? Was it not already stated regarding the law of the guilt-offering in the parashah of אֶת אַהֲרֹן ַצַו (Lev. 7:2) that the guilt-offering was required to be slaughtered in the north? But since this guilt-offering differs from other guilt-offerings insofar as it requires placing [together with the one bringing it], one might think that the animal should be slaughtered where it is placed [i.e., at The Nicanor gate and not at the northern side of the altar]. Scripture, therefore, says, “He shall slaughter the lamb in the place where one slaughters the sin-offering and the burnt offering.” - [Torath Kohanim 14:46] |
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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):
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| For…it is like the sin-offering [I.e.,] For it is like all sin-offerings. |
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כִּי כַּֽחַטָּאת
כִּי כְּכָל הַחַטָּאוֹת:
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| the guilt-offering [I.e.,] this guilt- offering [is like a sin-offering, insofar as:] |
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הָאָשָׁם
הַזֶּה:
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| it is to the kohen In all the procedures of holy service [performed] by the kohen, this guilt-offering is likened to a sin-offering. [This is specified] so that one should not say that, since the blood of this guilt-offering is unlike that of other guilt-offerings, insofar as it is placed on the cartilage of the ear and on the thumb and big toe (see verse 14), it should also [be an exception in that it] should not require applications of blood and the prescribed fats upon the altar. Therefore, it is said, “regarding the [service of the] kohen, the guilt-offering is just like the sin-offering.” [However, if this is so,] one might think that its blood is applied above [the red line demarcating the upper and lower parts of the altar (see Rashi Lev. 1:5)], like [the blood of] a sin-offering. Scripture, therefore, says [(Lev. 7:1): “And this is the law of a guilt-offering,” where the term תּוֹרָה, “law,” is an inclusive term, coming here to include this special guilt-offering, that its blood should be applied below the red line as with other guilt-offerings, [even though in all other respects this sacrifice is similar to a sin-offering]. — [Torath Kohanim 14:47; Zev. 49a] |
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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:
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| 14The kohen shall take some of the blood of the guilt offering, and the kohen shall place it above the cartilage of the right ear of the person being cleansed, on the thumb of his right hand, and on the big toe of his right foot. |
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ידוְלָקַ֣ח הַכֹּהֵן֘ מִדַּ֣ם הָֽאָשָׁם֒ וְנָתַן֙ הַכֹּהֵ֔ן עַל־תְּנ֛וּךְ אֹ֥זֶן הַמִּטַּהֵ֖ר הַיְמָנִ֑ית וְעַל־בֹּ֤הֶן יָדוֹ֙ הַיְמָנִ֔ית וְעַל־בֹּ֥הֶן רַגְל֖וֹ הַיְמָנִֽית: |
| cartilage Heb. תְּנוּךְ. The middle wall of the ear (Torath Kohanim 14:50). The actual etymology of the term תְּנוּךְ is unknown to me [i.e., whether it is Hebrew or Aramaic], but the interpreters call it tendron [or tandrum]. |
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תְּנוּךְ
גָּדֵר אֶמְצָעִי שֶׁבָּאֹזֶן, וּלְשׁוֹן תְּנוּךְ לֹא נוֹדַע לִי, וְהַפּוֹתְרִים קוֹרִים לוֹ טנד"רום:
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| thumb Heb. בֹּהֶן. The thumb [or the big toe] |
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בֹּהֶן
גּוּדָל:
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| 15And the kohen shall take some of the log of oil, and pour [it] onto the kohen's left palm. |
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טווְלָקַ֥ח הַכֹּהֵ֖ן מִלֹּ֣ג הַשָּׁ֑מֶן וְיָצַ֛ק עַל־כַּ֥ף הַכֹּהֵ֖ן הַשְּׂמָאלִֽית: |
| 16The kohen shall then dip his right index finger into some of the oil that is on his left palm, and sprinkle some of the oil with his index finger seven times, before the Lord. |
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טזוְטָבַ֤ל הַכֹּהֵן֙ אֶת־אֶצְבָּע֣וֹ הַיְמָנִ֔ית מִן־הַשֶּׁ֕מֶן אֲשֶׁ֥ר עַל־כַּפּ֖וֹ הַשְּׂמָאלִ֑ית וְהִזָּ֨ה מִן־הַשֶּׁ֧מֶן בְּאֶצְבָּע֛וֹ שֶׁ֥בַע פְּעָמִ֖ים לִפְנֵ֥י יְהֹוָֽה: |
| [And sprinkle…] before the Lord opposite, [i.e., in the direction of] the Holy of Holies. — [Torath Kohanim 14:53] |
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לִפְנֵי ה'
כְּנֶגֶד בֵּית קָדְשֵׁי הַקֳּדָשִׁים (ספרא):
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| 17And some of the remainder of the oil that is in his palm, the kohen shall place on the cartilage of the right ear of the person being cleansed, on the thumb of his right hand and on the big toe of his right foot, on [top of] the blood of the guilt offering. |
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יזוּמִיֶּ֨תֶר הַשֶּׁ֜מֶן אֲשֶׁ֣ר עַל־כַּפּ֗וֹ יִתֵּ֤ן הַכֹּהֵן֙ עַל־תְּנ֞וּךְ אֹ֤זֶן הַמִּטַּהֵר֙ הַיְמָנִ֔ית וְעַל־בֹּ֤הֶן יָדוֹ֙ הַיְמָנִ֔ית וְעַל־בֹּ֥הֶן רַגְל֖וֹ הַיְמָנִ֑ית עַ֖ל דַּ֥ם הָֽאָשָֽׁם: |
| 18And what is left over from the oil that is in the kohen's palm, he shall place upon the head of the person being cleansed, and the kohen shall effect atonement for him before the Lord. |
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יחוְהַנּוֹתָ֗ר בַּשֶּׁ֨מֶן֙ אֲשֶׁר֙ עַל־כַּ֣ף הַכֹּהֵ֔ן יִתֵּ֖ן עַל־רֹ֣אשׁ הַמִּטַּהֵ֑ר וְכִפֶּ֥ר עָלָ֛יו הַכֹּהֵ֖ן לִפְנֵ֥י יְהֹוָֽה: |
| 19The kohen shall then perform [the service of] the sin offering and effect atonement for the person being cleansed of his uncleanness. After this, he shall slaughter the burnt offering. |
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יטוְעָשָׂ֤ה הַכֹּהֵן֙ אֶת־הַ֣חַטָּ֔את וְכִפֶּ֕ר עַל־הַמִּטַּהֵ֖ר מִטֻּמְאָת֑וֹ וְאַחַ֖ר יִשְׁחַ֥ט אֶת־הָֽעֹלָֽה: |
| 20And the kohen shall bring up the burnt offering and the meal offering to the altar. The kohen shall thus effect atonement for him, and he shall be [completely] clean. |
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כוְהֶֽעֱלָ֧ה הַכֹּהֵ֛ן אֶת־הָֽעֹלָ֥ה וְאֶת־הַמִּנְחָ֖ה הַמִּזְבֵּ֑חָה וְכִפֶּ֥ר עָלָ֛יו הַכֹּהֵ֖ן וְטָהֵֽר: |
| and the meal offering [A collective term, referring to all three] libation meal offerings of [these] animals. [See Rashi on verse 10.] |
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וְאֶת־הַמִּנְחָה
מִנְחַת נְסָכִים שֶׁל בְּהֵמָה:
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