| 33And the Lord spoke to Moses and to Aaron, saying, |
|
לגוַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־משֶׁ֥ה וְאֶל־אַֽהֲרֹ֖ן לֵאמֹֽר: |
| 34When you come to the land of Canaan, which I am giving you as a possession, and I place a lesion of tzara'ath 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: |
| and I place a lesion of tzara’ath Heb. וְנָתַתִּי, lit. and I will give. This is [good] news for them that lesions of tzara’ath will come upon them, (Torath Kohanim 14:75), because the Amorites had hidden away treasures of gold inside the walls of their houses during the entire forty years that the Israelites were in the desert, and through the lesion, he will demolish the house (see verses 43-45) and find them. — [Vayikra Rabbah 17:6] |
|
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):
|
| 35and the one to whom the house belongs comes and tells the kohen, saying, "Something like a lesion has appeared to me in the house," |
|
להוּבָא֙ אֲשֶׁר־ל֣וֹ הַבַּ֔יִת וְהִגִּ֥יד לַכֹּהֵ֖ן לֵאמֹ֑ר כְּנֶ֕גַע נִרְאָ֥ה לִ֖י בַּבָּֽיִת: |
| Something like a lesion has appeared to me in the house Even a Torah scholar, who knows that it is definitely a lesion [of tzara’ath], shall not make his statement using a decisive expression, saying, “A lesion has appeared to me,” but, “Something like an lesion has appeared to me” [out of respect for the kohen, who is to make the decision]. — [Nega’im 12:5] |
|
כְּנֶגַע נִרְאָה לִי בַּבָּֽיִת
שֶׁאֲפִלּוּ הוּא חָכָם וְיוֹדֵעַ שֶׁהוּא נֶגַע וַדַּאי, לֹא יִפְסֹק דָּבָר בָּרוּר לוֹמַר "נֶגַע נִרְאָה לִי", אֶלָּא "כְּנֶגַע נִרְאָה לִי":
|
| 36the kohen shall order that they clear out the house, before the kohen comes to look at the lesion, so that everything in the house should not become unclean. After this, the kohen shall come to look at 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: |
| before the kohen comes… since as long as the kohen has not yet become involved with the house [in question], the law of uncleanness does not yet apply to it. |
|
בְּטֶרֶם יָבֹא הַכֹּהֵן וגו'
שֶׁכָּל זְמַן שֶׁאֵין כֹּהֵן נִזְקָק לוֹ, אֵין שָׁם תּוֹרַת טֻמְאָה:
|
| so that everything in the house should not become unclean For if they do not clear it out, and the kohen comes and sees the lesion, the house will have to be quarantined and everything inside it will become unclean. Now, for what objects did the Torah have consideration? If it was upon vessels that require immersion [in a mikvah to cleanse them], then [instead of having them removed,] let him immerse them, and they will become clean. And if it was upon food and drink, then [instead of removing them, let them become unclean] and he can eat and drink them during his period of uncleanness. Hence, the Torah has consideration only for earthenware vessels, which cannot be cleansed by [immersion in] a mikvah [and would thus undergo permanent damage if they became unclean]. — [Nega’im 12:5] |
|
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):
|
| 37And he shall look at the lesion. Now, [if] the lesion in the walls of the house consists of dark green or dark red sunken looking stains, appearing as if deeper than the wall, |
|
לזוְרָאָ֣ה אֶת־הַנֶּ֗גַע וְהִנֵּ֤ה הַנֶּ֨גַע֙ בְּקִירֹ֣ת הַבַּ֔יִת שְׁקַֽעֲרוּרֹת֙ יְרַקְרַקֹּ֔ת א֖וֹ אֲדַמְדַּמֹּ֑ת וּמַרְאֵיהֶ֥ן שָׁפָ֖ל מִן־הַקִּֽיר: |
| sunken-looking stains Heb., שְׁקַעֲרוּרֹת, sunken (שׁוֹקְעוֹת) in their appearance (בְּמַרְאֵיהֶן). - [Torath Kohanim 14:89] |
|
שְׁקַֽעֲרוּרֹת
שׁוֹקְעוֹת בְּמַרְאֵיהֶן (שם):
|
| 38then the kohen shall go out of the house to the entrance of the house, and he shall quarantine the house for seven days. |
|
לחוְיָצָ֧א הַכֹּהֵ֛ן מִן־הַבַּ֖יִת אֶל־פֶּ֣תַח הַבָּ֑יִת וְהִסְגִּ֥יר אֶת־הַבַּ֖יִת שִׁבְעַ֥ת יָמִֽים: |
| 39Then the kohen shall return on the seventh day and look [at the house]. Now, [if] the lesion has spread in the walls of the house, |
|
לטוְשָׁ֥ב הַכֹּהֵ֖ן בַּיּ֣וֹם הַשְּׁבִיעִ֑י וְרָאָ֕ה וְהִנֵּ֛ה פָּשָׂ֥ה הַנֶּ֖גַע בְּקִירֹ֥ת הַבָּֽיִת: |
| 40the kohen shall order that they remove the stones upon which the lesion is [found], and they shall cast them away outside the city, to an unclean place. |
|
מוְצִוָּה֙ הַכֹּהֵ֔ן וְחִלְּצוּ֙ אֶת־הָ֣אֲבָנִ֔ים אֲשֶׁ֥ר בָּהֵ֖ן הַנָּ֑גַע וְהִשְׁלִ֤יכוּ אֶתְהֶן֙ אֶל־מִח֣וּץ לָעִ֔יר אֶל־מָק֖וֹם טָמֵֽא: |
| they remove the stones Heb. וְחִלְּצוּ, as the Targum [Onkelos] renders: וְיִשְׁלְפוּן, “they shall remove them from there,” similar to, “[Then his brother’s wife shall…] remove (וְחָלְצָה) his shoe” (Deut. 25:9), an expression of removal. |
|
וְחִלְּצוּ אֶת־הָאֲבָנִים
כְּתַרְגּוּמוֹ: וִיִשְׁלְפוּן — יִטְּלֵם מִשָּׁם, כְּמוֹ וְחָלְצָה נַעֲלוֹ (דברים כ"ה) — לְשׁוֹן הֲסָרָה:
|
| to an unclean place [I.e.,] a place where clean things are not used. This verse teaches us that these [unclean] stones contaminate their place as long as they are there. - [Torath Kohanim 4:96] |
|
אֶל־מָקוֹם טָמֵֽא
מָקוֹם שֶׁאֵין טְהָרוֹת מִשְׁתַּמְּשׁוֹת שָׁם, לִמֶּדְךָ הַכָּתוּב שֶׁהָאֲבָנִים הַלָּלוּ מְטַמְּאוֹת מְקוֹמָן בְּעוֹדָן בּוֹ (ספרא):
|
| 41And he shall scrape out the house from the inside, all around, and they shall pour out the [mortar] dust from what they scraped, outside the city, into an unclean place. |
|
מאוְאֶת־הַבַּ֛יִת יַקְצִ֥עַ מִבַּ֖יִת סָבִ֑יב וְשָֽׁפְכ֗וּ אֶת־הֶֽעָפָר֙ אֲשֶׁ֣ר הִקְצ֔וּ אֶל־מִח֣וּץ לָעִ֔יר אֶל־מָק֖וֹם טָמֵֽא: |
| scraped out Heb. יַקְצִעַ, rogner in French, or rodoniyer in Old French, to clip, to trim. This term occurs many times in the language of the Mishnah, [for example, Kelim 27:4, 5, B.K. 66b, Chul. 123b]. [Note that the spelling in Mikraoth Gedoloth is different. I have not found such a spelling in any dictionary. Greenberg, however, writes that Tobler and Lommatszch, Altfranzösisches Wörterbuch gives fifteen spellings for this word.] |
|
יַקְצִעַ
רדויי"ר בְּלַעַז, וּבִלְשׁוֹן מִשְׁנָה יֵשׁ הַרְבֶּה:
|
| inside Heb., מִבַּיִת, inside. |
|
מִבַּיִת
מִבִּפְנִים:
|
| all around Heb. סָבִיב, around the lesion. In Midrash Torath Kohanim, it is thus expounded, namely, that he shall scrape out the plaster surrounding the afflicted stones. |
|
סָבִיב
סְבִיבוֹת הַנֶּגַע; בְּתּוֹרַת כֹּהֲנִים נִדְרַשׁ כֵּן — שֶׁיִּקְלֹף הַטִּיחַ שֶׁסְּבִיב אַבְנֵי הַנֶּגַע:
|
| they scraped Heb. הִקְצוּ, an expression denoting an edge (קָצֶה). [I.e.,] that they scrape off (קִצְּעוּ) around the edges (קְצוֹת) of the lesion. |
|
הִקְצוּ
לְשׁוֹן קָצֶה — אֲשֶׁר קִצְּעוּ בִקְצוֹת הַנֶּגַע סָבִיב:
|
| 42And they shall take other stones and bring them instead of those stones. And he shall take other [mortar] dust, and plaster the house. |
|
מבוְלָֽקְחוּ֙ אֲבָנִ֣ים אֲחֵר֔וֹת וְהֵבִ֖יאוּ אֶל־תַּ֣חַת הָֽאֲבָנִ֑ים וְעָפָ֥ר אַחֵ֛ר יִקַּ֖ח וְטָ֥ח אֶת־הַבָּֽיִת: |
| 43And if the lesion returns and erupts in the house, after he had removed the stones, and after the house had been scraped around and after it had been plastered, |
|
מגוְאִם־יָשׁ֤וּב הַנֶּ֨גַע֙ וּפָרַ֣ח בַּבַּ֔יִת אַחַ֖ר חִלֵּ֣ץ אֶת־הָֽאֲבָנִ֑ים וְאַֽחֲרֵ֛י הִקְצ֥וֹת אֶת־הַבַּ֖יִת וְאַֽחֲרֵ֥י הִטּֽוֹחַ: |
| had been scraped an expression of having been done, [i.e., the passive], and so is "it had been plastered". However, [in] “he had removed "the stones,” the expression refers to the person who had removed them, and this is [an example of] the intensive verb form [called pi’el, which has a dagesh in the middle letter of the root form], like [the verbs]כפר and דבר. |
|
הִקְצוֹת
לְשׁוֹן הֵעָשׂוֹת, וְכֵן הִטּוֹחַ, אֲבָל חִלֵּץ אֶת הָאֲבָנִים מוּסָב הַלָּשׁוֹן אֶל הָאָדָם שֶׁחִלְּצָן, וְהוּא מִשְׁקַל לְשׁוֹן כָּבֵד, כְּמוֹ כִּפֵּר, דִּבֵּר:
|
| And if…the lesion returns“ One might think that if it returned on that same day, it would be deemed unclean. Scripture, therefore, states (verse 39), “Then the kohen shall return (וְשָׁב הַכֹּהֵן),” [the same term as in our verse, namely,], “and if… [the lesion] returns (וְאִם יָשׁוּב).” Just as the return (שִׁיבָה) of the kohen mentioned there, is at the end of a week, so is the return [of the lesion] mentioned here, at the end of a week. — [Torath Kohanim 14:105] |
|
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):
|
| 44then the kohen shall come and look [at it]. Now, [if] the lesion in the house has spread, it is malignant tzara'ath in the house; it is unclean. |
|
מדוּבָא֙ הַכֹּהֵ֔ן וְרָאָ֕ה וְהִנֵּ֛ה פָּשָׂ֥ה הַנֶּ֖גַע בַּבָּ֑יִת צָרַ֨עַת מַמְאֶ֥רֶת הִ֛וא בַּבַּ֖יִת טָמֵ֥א הֽוּא: |
| Then the kohen shall come and look [at it]. Now, [if] the lesion… has spread [From here,] one might think that a recurrent lesion [in a house] can be deemed unclean only if it spreads. However, the term צָרַעַת מַמְאֶרֶת, “malignant tzara’ath,” is mentioned in reference to houses, and צָרַעַת מַמְאֶרֶת is mentioned in reference to garments (see verse 13:52). [Through the exposition of a גְזֵרָה שָׁוָה we derive that] just as over there [in the case of garments,] a recurrent lesion is deemed unclean even if it had not spread, here too, [in the case of houses,] a recurrent lesion is deemed unclean even if it has not spread. If so, what does Scripture teach us here when it says, “Now, [if] the lesion… has spread…”? [in answer to this question, Rashi explains that the verses here should not be understood in the order in which they are written. Rather, they should be read in a different order, because] this is not the place for this verse. [I.e., the first section of this verse, namely, “Then the kohen shall come and look [at it]. Now [if] the lesion in the house has spread,” is to be understood by inserting it elsewhere within these verses, as follows]: “He shall demolish the house…” (verse 45), should be [understood as if] written after “And if… the lesion returns…” (verse 43), [skipping over the first section of verse 44], and then [reinserting this first section of our verse] “Then the kohen shall come and look… the lesion in the house has spread.” Thus, [when our verse says that the kohen looks at the lesion, the phrase, “[if] the lesion…has spread”] comes to teach [us] only about a lesion which remains the same during the first week [of quarantine], but when he came at the end of the second week [of quarantine], he found that it had spread. For in the earlier verses, Scripture does not explicitly tell us about a case where the lesion had remained with the same appearance after the first week [of quarantine]. Here, though, Scripture teaches you with this mention of spreading, that it is referring only to a lesion that has remained the same for the first week but spread during the second [week]. So what shall he do to it? I may think that he should demolish it, as is written immediately following it, “He shall demolish the house….” (verse 45). Scripture, therefore, says (verse 39), “the kohen shall return,” and [here], “the kohen shall come.” Just as in the case of “returning” [i.e., when the kohen returned after one week and the lesion had spread], he must remove [the unclean stones], scrape, and plaster, and give it another week [of quarantine], likewise, in the case of “coming” [i.e., where the lesion has remained the same for the first week, but spread during the second week], he must remove [the unclean stones], scrape, and plaster and then give it a week [of quarantine]. And, if it recurs again, he must demolish [the house]. If it does not recur, [however,] it is clean. Now, how do we know that if it remained the same during this and this, [i.e., during the first and second weeks], he must [also] remove [the unclean stones], scrape, plaster, and give it a [third] week [of quarantine]? Therefore, Scripture [here] says, “the kohen shall come (וּבָא),” and [in verse 48, it says], “if the kohen comes and comes [again] (בֹּא יָבֹא) ” What is Scripture referring to? If [you suggest that it means a lesion] that spread during the first week [of quarantine], this has already been mentioned [in verse 43]; if [you suggest that verse 48 is referring to a lesion] that spread during the second [week], this has already been mentioned [in our verse]; so [one must conclude that verse 48], “if the kohen comes and comes [again],” [is referring to the case that] he comes (בֹּא) at the end of the first week [of quarantine] and comes [again] (יָבֹא) at the end of the second week [of quarantine], and looks, and [as is continued in verse 48], “behold, the lesion did not spread” [i.e., it has remained the same throughout]. What shall he do to it? One might think that he should dismiss [the case] and depart, as it is written here (48) “the kohen shall pronounce the house clean.” Scripture, however, continues there, “because the lesion has healed.” [God says:] I deemed clean only what was healed. What shall be done with it [if the lesion has remained the same during the first and second weeks, and has not yet healed]? “Coming” is stated above [in verse 44, “the kohen shall come”], and “coming” is stated here [in verse 48, “if the kohen comes…and comes [again]”]; just as in the case above (verse 44), he must remove [the unclean stones], scrape, plaster, and give it a week [of quarantine], a law which we learned through the link made between the terms “returning” and “coming,” likewise, in the case below, [in the question of a lesion that has remained the same through the two weeks, the owner shall remove the unclean stones, scrape, plaster, and observe a week of quarantine]. The above is taught in Torath Kohanim (14:105). The conclusion of this matter is: Demolition [of an afflicted house] is required only when the lesion recurs after the removal [of the unclean stones], scraping, and plastering. The recurring lesion does not require spreading [to necessitate demolition]. Hence, the sequence of the verses is as follows: (Verse 43), “And if [after he had removed the stones, and after the house had been scraped around and after it had been plastered, the lesion] returns” ; then (verse 44, second section),“it is malignant tzara’ath …it is unclean”]; then (verse 45), “He shall demolish the house…,” and (verse 46), “Anyone entering the house […shall become unclean],” and (verse 47), “[And one who lies down…] and one who eats in the house [shall immerse…]” ; [at this juncture, just before verse 48, the second section of our verse (44) is now inserted in the sequence, namely,] “Then the kohen shall come and look…the lesion in the house has spread”- [and, as above, now we know that] Scripture here is referring to a case where the lesion remained the same during the first week [of quarantine], so a second week of quarantine is applied, and at the end of this second week of its quarantine, he comes and sees that it has spread. What should he do with it? The owner must remove [the unclean stones], scrape, plaster, and give it another [i.e., a third] week [of quarantine]. Now, if the lesion recurs, he must demolish, but if it does not recur, [the house is deemed clean, and] birds are required [along with the whole cleansing procedure, because lesions are never quarantined for more than three weeks. [See Rashi on verse 48 below, which is understood in light of this Rashi.] |
|
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 shall demolish the house, its stones, its wood, and all the [mortar] dust of the house, and he shall take [them] outside the city, to an unclean place. |
|
מהוְנָתַ֣ץ אֶת־הַבַּ֗יִת אֶת־אֲבָנָיו֙ וְאֶת־עֵצָ֔יו וְאֵ֖ת כָּל־עֲפַ֣ר הַבָּ֑יִת וְהוֹצִיא֙ אֶל־מִח֣וּץ לָעִ֔יר אֶל־מָק֖וֹם טָמֵֽא: |
| 46And anyone entering the house during all the days of its quarantine shall become unclean until the evening. |
|
מווְהַבָּא֙ אֶל־הַבַּ֔יִת כָּל־יְמֵ֖י הִסְגִּ֣יר אֹת֑וֹ יִטְמָ֖א עַד־הָעָֽרֶב: |
| during all the days of its quarantine However, not [someone entering the house] during the days that he scrapes off the lesion [during which time the house does not defile those who enter it, until the quarantine period begins]. But [if this is so,] one might think, if a lesion is pronounced definitely unclean [and the house is slated for demolition], that if the owner [disregards the order to demolish the house, but instead, removes the unclean stones and] scrapes off its lesion, that this case is also excluded [i.e., this house shall also not defile those entering it]. Scripture, therefore, says: “during all the days” [in which the seemingly superfluous word “all” comes to include this case, that since this house is unclean and must be demolished, it will always defile those who enter it]. — [Torath Kohanim 14:110]. |
|
כָּל־יְמֵי הִסְגִּיר אֹתוֹ
וְלֹא יָמִים שֶׁקָּלַף אֶת נִגְעוֹ; יָכוֹל שֶׁאֲנִי מוֹצִיא הַמֻּחְלָט שֶׁקָּלַף אֶת נִגְעוֹ, תַּלְמוּד לוֹמָר כָּל יְמֵי:
|
| [And anyone entering the house…] shall become unclean until the evening [Since no mention of immersing garments is made here, Scripture] teaches us that [the one who enters] the house does not defile [his] garments. One might think that even if he remained in the house for the time of כְּדֵּי אִכִילַת פְּרָס -the length of time it takes someone to eat an average meal [i.e., half a loaf-that his garments would also remain undefiled]. Scripture, therefore, says: “(verse 47) ”one who eats in the house shall immerse his garments.“ We know only if one eats [that his garments become unclean]. How do we know that if someone lies down [in the house, his garments become unclean]? Therefore, Scripture says (verse 47),”And whoever lies down in the house, [shall immerse his garments].“ I know only [that this law applies to] someone who either eats or lies down. How do we know that [this law applies also to] someone who did not eat or lie down [in the house]? Therefore, Scripture (verse 47),”shall immerse… shall immerse." [The repetition of this expression] includes [the case where the person merely stayed in the house, that his garments become unclean]. If so, why are eating and lying down mentioned? To give a measurement [of time] that it takes to eat half a loaf for one who lies down [i.e., only if someone lies down in the house for that period do his garments become unclean]. — [Torath Kohanim 14:111] |
|
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):
|
| 47And whoever lies down in the house, shall immerse his garments, and whoever eats in the house, shall immerse his garments. |
|
מזוְהַשֹּׁכֵ֣ב בַּבַּ֔יִת יְכַבֵּ֖ס אֶת־בְּגָדָ֑יו וְהָֽאֹכֵ֣ל בַּבַּ֔יִת יְכַבֵּ֖ס אֶת־בְּגָדָֽיו: |
| 48But if the kohen comes and comes again and looks [at the lesion], and behold, the lesion did not spread in the house, after the house has been plastered, the kohen shall pronounce the house clean, 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: |
| But if the kohen comes […] and comes [again] At the end of the second week [of quarantine], |
|
וְאִם־בֹּא יָבֹא
לְסוֹף שָׁבוּעַ שֵׁנִי:
|
| 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 [ritually] cleanse the house, he shall take two birds, a cedar stick, a strip of crimson [wool], and hyssop. |
|
מטוְלָקַ֛ח לְחַטֵּ֥א אֶת־הַבַּ֖יִת שְׁתֵּ֣י צִפֳּרִ֑ים וְעֵ֣ץ אֶ֔רֶז וּשְׁנִ֥י תוֹלַ֖עַת וְאֵזֹֽב: |
| 50He shall slaughter one bird into an earthenware vessel, over spring water. |
|
נוְשָׁחַ֖ט אֶת־הַצִּפֹּ֣ר הָֽאֶחָ֑ת אֶל־כְּלִי־חֶ֖רֶשׂ עַל־מַ֥יִם חַיִּֽים: |
| 51And he shall take the cedar stick, the hyssop, the strip of crimson [wool], and the live bird, and he shall dip them into the blood of slaughtered bird and into the spring water and sprinkle towards 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: |
| 52And he shall [thus] cleanse the house with the blood of the bird, the spring water, the live bird, the cedar wood, the hyssop and the strip of crimson [wool]. |
|
נבוְחִטֵּ֣א אֶת־הַבַּ֔יִת בְּדַם֙ הַצִּפּ֔וֹר וּבַמַּ֖יִם הַֽחַיִּ֑ים וּבַצִּפֹּ֣ר הַֽחַיָּ֗ה וּבְעֵ֥ץ הָאֶ֛רֶז וּבָֽאֵזֹ֖ב וּבִשְׁנִ֥י הַתּוֹלָֽעַת: |
| 53He shall then send away the live bird outside the city, onto the [open] field. He shall thus effect atonement for the house, and it will be clean. |
|
נגוְשִׁלַּ֞ח אֶת־הַצִּפֹּ֧ר הַֽחַיָּ֛ה אֶל־מִח֥וּץ לָעִ֖יר אֶל־פְּנֵ֣י הַשָּׂדֶ֑ה וְכִפֶּ֥ר עַל־הַבַּ֖יִת וְטָהֵֽר: |
| 54[All] this is the law for every lesion of tzara'ath, and for a nethek, |
|
נדזֹ֖את הַתּוֹרָ֑ה לְכָל־נֶ֥גַע הַצָּרַ֖עַת וְלַנָּֽתֶק: |
| 55And for tzara'ath of garments and houses, |
|
נהוּלְצָרַ֥עַת הַבֶּ֖גֶד וְלַבָּֽיִת: |
| 56And for a se'eith and for a sapachath and for a bahereth; |
|
נווְלַשְׂאֵ֥ת וְלַסַּפַּ֖חַת וְלַבֶּהָֽרֶת: |
| 57To render decisions regarding the day of uncleanness and the day of cleanness. This is the law of tzara'ath. |
|
נזלְהוֹרֹ֕ת בְּי֥וֹם הַטָּמֵ֖א וּבְי֣וֹם הַטָּהֹ֑ר זֹ֥את תּוֹרַ֖ת הַצָּרָֽעַת: |
| To render decisions regarding the day of uncleanness [I.e., to determine] which day renders it clean and which day renders it unclean. |
|
לְהוֹרֹת בְּיוֹם הַטָּמֵא
אֵיזֶה יוֹם מְטַהֲרוֹ וְאֵיזֶה יוֹם מְטַמְּאוֹ (עי' ספרא):
|
| 1And the Lord spoke to Moses and to Aaron, saying, |
|
אוַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־משֶׁ֥ה וְאֶל־אַֽהֲרֹ֖ן לֵאמֹֽר: |
| 2Speak to the children of Israel, and say to them, If any man has a discharge from his flesh, his discharge is unclean. |
|
בדַּבְּרוּ֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וַֽאֲמַרְתֶּ֖ם אֲלֵהֶ֑ם אִ֣ישׁ אִ֗ישׁ כִּ֤י יִֽהְיֶה֙ זָ֣ב מִבְּשָׂר֔וֹ זוֹב֖וֹ טָמֵ֥א הֽוּא: |
| If [any man] has a discharge One might think that if he had a discharge from any place [in the body], he becomes unclean. Scripture, therefore, says: “from his flesh,” meaning not all his flesh. Since Scripture made a distinction between flesh and flesh, I am entitled to reason: [Scripture] renders unclean a man who has a discharge, and it renders unclean a woman who has a discharge. Just as with a woman who has a discharge, from the very place [in her body] from which she becomes unclean with a minor degree of uncleanness, namely, נִדָּה, “menstrual uncleanness,” she becomes unclean with a major degree of uncleanness, namely, זִיבָה, a flow outside the menstrual period, likewise, in the case of a man who has a discharge, from the very place [in his body] from which he becomes unclean with a minor degree of uncleanness, namely, קֶרִי, a seminal emission, he becomes unclean with a major degree of uncleanness, namely, זִיבָה, an abnormal discharge. — [Torath Kohanim 15:122] [Menstruation and seminal emission both cause a minor degree of uncleanness, one that does not require seven clean days before purification, as opposed to the uncleanness of a discharge of a zav or zavah (gedolah), which do require this and are thus referred to as a major degree of uncleanness.] |
|
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):
|
| his discharge is unclean [Apart from the discharge rendering the man unclean,] this teaches us that [the discharge itself is also unclean, i.e., that even] one drop defiles [other people, and vessels] (Torath Kohanim 15:123; Niddah 55a). [What is the difference between discharge and semen?] A [male] discharge resembles the moisture [that separates itself from and appears on] barley dough, and is a thin liquid, resembling the white of an unfertilized (מוּזֶרֶת) egg, whereas semen is thick, like the white of an egg which is מוּזֶרֶת [i.e., which has been fertilized by a male.]. — [Niddah 35b] |
|
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:
|
| 3And this shall be [the nature of] his uncleanness due to his discharge: [if] his flesh runs with his discharge, or [if] his flesh is plugged up by his discharge, that is his uncleanness. |
|
גוְזֹ֛את תִּֽהְיֶ֥ה טֻמְאָת֖וֹ בְּזוֹב֑וֹ רָ֣ר בְּשָׂר֞וֹ אֶת־זוֹב֗וֹ אֽוֹ־הֶחְתִּ֤ים בְּשָׂרוֹ֙ מִזּוֹב֔וֹ טֻמְאָת֖וֹ הִֽוא: |
| runs Heb. רָר, an expression related to רִיר, saliva, which flows from his flesh. |
|
רָר
לְשׁוֹן רִיר — שֶׁזָּב בְּשָׂרוֹ:
|
| with his discharge like saliva, which comes out clear. |
|
אֶת זוֹבוֹ
כְּמוֹ רִיר, שֶׁיּוֹצֵא צָלוּל:
|
| or [his flesh is] plugged up that the discharge comes out thick, and thus seals up (חוֹתָם) the orifice of the member, so that his flesh is plugged up on account of a drop of his discharge. This is its simple meaning. The midrashic explanation, however, [is as follows]: The first verse (verse 2) counts two perceptions [of a discharge] and calls him unclean, as it says, “a discharge from his flesh, his discharge is unclean.” Then, the second verse (verse 3) counts out three perceptions [of a discharge] and calls him unclean, as it says, “And this shall be [the nature of] his uncleanness due to his discharge: [if] his flesh runs with his discharge, or [if] his flesh is plugged up by his discharge, that is his uncleanness.” Now, how is this so? Two are for uncleanness, and the third requires him to [bring] a sacrifice. — [Meg. 8a; Niddah 43b] |
|
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 bedding upon which the man with the discharge will lie, shall become unclean, and any object upon which he will sit, shall become unclean. |
|
דכָּל־הַמִּשְׁכָּ֗ב אֲשֶׁ֨ר יִשְׁכַּ֥ב עָלָ֛יו הַזָּ֖ב יִטְמָ֑א וְכָל־הַכְּלִ֛י אֲשֶׁר־יֵשֵׁ֥ב עָלָ֖יו יִטְמָֽא: |
| Any bedding Heb. כָּלהַמִּשְׁכָּב, anything fit for bedding. One might think [that this would include] even if it is designated for another purpose. Scripture, therefore, says, “upon which [the man…] will lie”; it does not say, “upon which [the man…] lay” [in the past tense,] but rather, [in the future tense,] “will lie,” which is always designated for this. It excludes this [object], about which they say to him, “Get up and let us do our work [for which purpose it was designated]!” - [Torath Kohanim 15:128] |
|
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":
|
| [And any object upon which] he will sit [Just like the case above of the bedding,] It does not say “[upon which] he sat,” but, “upon which he will sit,” [thus referring to an article] that is always designated for this. — [Torath Kohanim 15:128; Shab. 59a] |
|
אֲשֶׁר יֵשֵׁב
יָשַׁב לֹא נֶאֱמַר אֶלָּא אֲשֶׁר יֵשֵׁב עָלָיו, בַּמְיֻחָד תָּמִיד לְכָךְ (שבת נ"ט):
|
| 5And a man who touches his bedding, shall immerse his garments and immerse himself in water and he shall remain unclean until evening. |
|
הוְאִ֕ישׁ אֲשֶׁ֥ר יִגַּ֖ע בְּמִשְׁכָּב֑וֹ יְכַבֵּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב: |
| And a man who touches his bedding This teaches us that the [uncleanness of] bedding is more stringent than [the uncleanness caused by] touching [an object], insofar as this [a bedding or a seat] becomes an אַב הַטֻּמְאָה [a major source of uncleanness], which can defile a person to render his garments unclean, whereas, touching an object which is not bedding, this [object] becomes only a וְלַד הַטֻּמְאָה [a secondary source of uncleanness, i.e., a degree less than אַב הַטֻּמְאָה], and it can defile only food and drink [but not people or objects]. |
|
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):
|
| 6And anyone who sits on an object, upon which the man with the discharge will sit, shall immerse his garments and immerse himself in water, and he shall remain unclean until evening. |
|
ווְהַיּשֵׁב֙ עַל־הַכְּלִ֔י אֲשֶׁר־יֵשֵׁ֥ב עָלָ֖יו הַזָּ֑ב יְכַבֵּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב: |
| And anyone who sits on an object Even if he did not touch it, even if there were ten objects one on top of the other [and the man with the discharge had sat on the top one]-they all [even the bottom seat] become defiled because of מוֹשָׁב [the law of uncleanness concerning seats. Thus, just as the man with the discharge defiles the bottom seat of the pile without touching it, so too, a clean man can become defiled by that bottom seat without touching it]. And the same [applies] to מִשְׁכָּב [defilement of beds]. — [Torath Kohanim 15:134] |
|
וְהַיּשֵׁב עַל־הַכְּלִי
אֲפִלּוּ לֹא נָגַע — אֲפִלוּ עֲשָֹרָה כֵלִים זֶה עַל זֶה — כֻּלָּן מְטַמְּאִין מִשּׁוּם מוֹשָׁב, וְכֵן בְּמִשְׁכָּב:
|
| 7And anyone who touches the flesh of the man with a discharge, shall immerse his garments and immerse himself in water, and he shall remain unclean until evening. |
|
זוְהַנֹּגֵ֖עַ בִּבְשַׂ֣ר הַזָּ֑ב יְכַבֵּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב: |
| 8And if the man with the discharge spits upon a clean person, [that person] shall immerse his garments and immerse himself in water, and he shall remain unclean until evening. |
|
חוְכִֽי־יָרֹ֥ק הַזָּ֖ב בַּטָּה֑וֹר וְכִבֶּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב: |
| And if the man with the discharge spits upon a clean person And he touches it or lifts it up [without touching it, for saliva defiles if lifted up [even without direct contact]. — [Niddah 55b] |
|
וְכִֽי־יָרֹק הַזָּב בַּטָּהוֹר
וְנָגַע בּוֹ אוֹ נְשָׂאוֹ, שֶׁהָרֹק מְטַמֵּא בְמַשָּׂא (עי' נדה נ"ה):
|
| 9Any riding gear upon which the man with the discharge will ride, becomes unclean. |
|
טוְכָל־הַמֶּרְכַּ֗ב אֲשֶׁ֨ר יִרְכַּ֥ב עָלָ֛יו הַזָּ֖ב יִטְמָֽא: |
| Any riding gear Although he did not sit on it, for example, the saddlebow, called arcon [in French. It] becomes unclean because of מֶרְכָּב [riding gear]. [However], the saddle itself, called alves [in Old French], a board connecting the two uprights of a saddle,(according to Gukovitzki, or) saddle-girth, belly-band, (according to Greenberg,) becomes unclean because of מוֹשָׁב [a seat]. — [Eruvin 27a] |
|
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):
|
| 10And whoever touches anything what will be under him, becomes unclean until evening. And whoever lifts them up shall immerse his garments and immerse himself in water, and he shall remain unclean until evening. |
|
יוְכָל־הַנֹּגֵ֗עַ בְּכֹל֙ אֲשֶׁ֣ר יִֽהְיֶ֣ה תַחְתָּ֔יו יִטְמָ֖א עַד־הָעָ֑רֶב וְהַנּוֹשֵׂ֣א אוֹתָ֔ם יְכַבֵּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב: |
| And whoever touches anything that will be under him [i.e.,] [under] the man with the discharge (Torath Kohanim 15:139). [This verse] comes to teach us about riding gear, that anyone touching it becomes unclean; he is [however,] not required to immerse his garments. This is a feature of the stringency of מִשְׁכָּב as opposed to מֶרְכָּב. |
|
וְכָל־הַנֹּגֵעַ בְּכֹל אֲשֶׁר יִֽהְיֶה תַחְתָּיו
שֶׁל זָב; בָּא וְלִמֵּד עַל הַמֶּרְכָּב שֶׁיְּהֵא הַנּוֹגֵעַ בּוֹ טָמֵא וְאֵין טָעוּן כִּבּוּס בְּגָדִים, וְהוּא חֹמֶר בַּמִּשְׁכָּב מִבַּמֶּרְכָּב:
|
| And whoever lifts them up [I.e.,] any of the items mentioned above in this passage discussing [the laws of] a man with a discharge, [namely:] his discharge, his saliva, his semen, his urine, the bedding, riding gear, [or seat (Reggio ed.)] [defiled by the man with the discharge]-if any of these items is lifted, it defiles the person [who lifted it, together] with his garments. — [Torath Kohanim 15: 140] |
|
וְהַנּוֹשֵׂא אוֹתָם
אֶת כָּל הָאָמוּר בְּעִנְיַן הַזָּב — זוֹבוֹ וְרֻקּוֹ וְשִׁכְבַת זַרְעוֹ וּמֵימֵי רַגְלָיו וְהַמִּשְׁכָּב וְהַמֶּרְכָּב — מַשָּׂאָן מְטַמֵּא אָדָם לְטַמֵּא בְגָדִים (עי' ספרא):
|
| 11And whomever the man with the discharge touches, without [the latter] having rinsed his hands, shall immerse his garments and immerse himself in the waters, and he shall remain unclean until evening. |
|
יאוְכֹ֨ל אֲשֶׁ֤ר יִגַּע־בּוֹ֙ הַזָּ֔ב וְיָדָ֖יו לֹֽא־שָׁטַ֣ף בַּמָּ֑יִם וְכִבֶּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב: |
| [And whomever the man with the discharge touches,] without [the latter] having rinsed his hands While [the man with the discharge] has not yet immersed himself from his uncleanness. And even if the discharge has ceased, and the man counts seven [days], as long as he has not yet immersed himself [in a mikvah,] he defiles with all [the aspects] of his uncleanness. And the reason Scripture expresses the immersion of a man with a discharge as “rinsing hands,” is to teach you that the hidden parts of the body [e. g., the mouth,] are not required to be immersed, only the uncovered parts of the body, like the hands. — [Torath Kohanim 15:142] |
|
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):
|
| 12And an earthenware vessel which the man with the discharge will touch, shall be broken. And any wooden vessel shall be rinsed in water. |
|
יבוּכְלִי־חֶ֛רֶשׂ אֲשֶׁר־יִגַּע־בּ֥וֹ הַזָּ֖ב יִשָּׁבֵ֑ר וְכָ֨ל־כְּלִי־עֵ֔ץ יִשָּׁטֵ֖ף בַּמָּֽיִם: |
| And an earthenware vessel which the man with the discharge will touch One might think that even if he touches it from the outside [of the vessel, “it will also become unclean….” [However, the conclusion of the Midrash is that an earthenware vessel can become defiled only by the entry of an unclean object into its inner space], as is taught in Torath Kohanim (15:143), [where the passage there continues: “So if the verse indeed is referring to entry into the inner space of an earthenware vessel, why does it use the expression of touching?” And this passage] concludes: “Well, what touching is referred to here? When he touches the whole vessel. [And what does this mean?] When he moves it.” [I.e., in addition to the case of entry into the inner space, if a man with a discharge moves a vessel, it becomes unclean]. |
|
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 cleansed of his discharge, he shall count seven days for himself for his purification, and then immerse his garments and immerse his flesh in spring water, and he shall be clean. |
|
יגוְכִֽי־יִטְהַ֤ר הַזָּב֙ מִזּוֹב֔וֹ וְסָ֨פַר ל֜וֹ שִׁבְעַ֥ת יָמִ֛ים לְטָֽהֳרָת֖וֹ וְכִבֶּ֣ס בְּגָדָ֑יו וְרָחַ֧ץ בְּשָׂר֛וֹ בְּמַ֥יִם חַיִּ֖ים וְטָהֵֽר: |
| When…is cleansed [I.e.,] when [the discharge] ceases. — [Torath Kohanim 15:146; Meg. 8a] |
|
וְכִֽי־יִטְהַר
כְּשֶׁיִּפְסֹק (שם):
|
| seven days…for his purification Seven clean days free of the uncleanness of a discharge, i.e., he must not see any discharge [during these seven days]. And all of them [must be] consecutive [i.e., without any interruption of a discharge during these seven days]. — [Torath Kohanim 15:150; Niddah 33b] |
|
שִׁבְעַת יָמִים לְטָֽהֳרָתוֹ
שִׁבְעַת יָמִים טְהוֹרִים מִטֻּמְאַת זִיבָה, שֶׁלֹּא יִרְאֶה זוֹב, וְכֻלָּן רְצוּפִין (ספרא):
|
| 14And on the eighth day, he shall take for himself two turtle doves or two young doves, and come before the Lord, to the entrance of the Tent of Meeting, and give them to the kohen. |
|
ידוּבַיּ֣וֹם הַשְּׁמִינִ֗י יִקַּח־לוֹ֙ שְׁתֵּ֣י תֹרִ֔ים א֥וֹ שְׁנֵ֖י בְּנֵ֣י יוֹנָ֑ה וּבָ֣א | לִפְנֵ֣י יְהֹוָ֗ה אֶל־פֶּ֨תַח֙ אֹ֣הֶל מוֹעֵ֔ד וּנְתָנָ֖ם אֶל־הַכֹּהֵֽן: |
| 15And the kohen shall make them: one into a sin offering and one into a burnt offering, and the kohen shall effect atonement for him from his discharge, before the Lord. |
|
טווְעָשָׂ֤ה אֹתָם֙ הַכֹּהֵ֔ן אֶחָ֣ד חַטָּ֔את וְהָֽאֶחָ֖ד עֹלָ֑ה וְכִפֶּ֨ר עָלָ֧יו הַכֹּהֵ֛ן לִפְנֵ֥י יְהֹוָ֖ה מִזּוֹבֽוֹ: |
