| 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. |
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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. |
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אַֽחֲרֵי הֻכַּבֵּס.
לְשׁוֹן הֵעָשׂוֹת:
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| לֹֽא־הָפַךְ הַנֶּגַע אֶת־עֵינוֹ - (lit.) The lesion has not changed its appearance - i.e., it did not turn duller than its previous appearance. |
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לֹֽא־הָפַךְ הַנֶּגַע אֶת־עֵינוֹ.
לֹא הָכְהָה מִמַּרְאִיתוֹ:
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| 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” – 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. |
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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:
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| פְּחֶתֶת הוּא - It is a deep-looking lesion. This term denotes a recess, as in בְּאַחַת הַפְּחָתִים “in one of the pits,” i.e., it is deeply set – a lesion that appears sunken into the garment. |
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פְּחֶתֶת הוּא.
לְשׁוֹן גֻּמָּא, כְּמוֹ בְּאַחַת הַפְּחָתִים (שמואל ב י"ז), כְּלוֹמַר שְׁפֵלָה הִיא — נֶגַע שֶׁמַּרְאָיו שׁוֹקְעִין (ספרא):
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| בְּקָֽרַחְתּוֹ אוֹ בְגַבַּחְתּֽוֹ - Its meaning is as Onkelos translates it: בִּשְׁחִיקוּתֵהּ אוֹ בַחֲדָתוּתֵהּ, “when it is worn or when it is new.” |
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בְּקָֽרַחְתּוֹ אוֹ בְגַבַּחְתּֽוֹ.
כְּתַרְגּוּמוֹ בִּשְׁחִיקוּתֵהּ אוֹ בְחַדָּתוּתֵהּ:
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| 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),” whereas קָרַחַת is the entire area from where the top of the head slopes toward its back. So is explained in Torat Kohanim. |
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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 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. |
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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: |
| 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. |
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וְקָרַע אֹתוֹ.
יִקְרַע מְקוֹם הַנֶּגַע מִן הַבֶּגֶד וְיִשְׂרְפֶנּוּ:
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| 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. |
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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. |
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פֹּרַחַת הִוא.
דָּבָר הַחוֹזֵר וְצוֹמֵחַ:
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| בָּאֵשׁ תִּשְׂרְפֶנּוּ - (lit.) You must burn it in fire - i.e., the entire garment. |
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בָּאֵשׁ תִּשְׂרְפֶנּוּ.
אֶת כָּל הַבֶּגֶד:
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| 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. |
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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. |
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וְסָר מֵהֶם הַנָּגַע.
אִם כְּשֶׁכִּבְּסוּהוּ בַתְּחִלָּה עַל פִּי כֹהֵן סָר מִמֶּנּוּ הַנֶּגַע לְגַמְרֵי.
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| 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 |
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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 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.” |
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נטזֹ֠את תּוֹרַ֨ת נֶֽגַע־צָרַ֜עַת בֶּ֥גֶד הַצֶּ֣מֶר | א֣וֹ הַפִּשְׁתִּ֗ים א֤וֹ הַשְּׁתִי֙ א֣וֹ הָעֵ֔רֶב א֖וֹ כָּל־כְּלִי־ע֑וֹר לְטַֽהֲר֖וֹ א֥וֹ לְטַמְּאֽוֹ: |
| 1God spoke to Moses, saying, |
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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. |
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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. |
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זֹאת תִּֽהְיֶה תּוֹרַת וגו'.
מְלַמֵּד שֶׁאֵין מְטַהֲרִין אוֹתוֹ בַּלַּיְלָה (ספרא):
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| 3The priest must go outside the camp. The priest must examine him, and if the tzara’at-lesion has healed on the afflicted person, |
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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. |
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אֶל־מִחוּץ לַמַּֽחֲנֶה.
חוּץ לִשְׁלוֹשָׁה מַחֲנוֹת שֶׁנִּשְׁתַּלַח שָׁם בִּימֵי חֲלוּטוֹ:
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| 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. |
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דוְצִוָּה֙ הַכֹּהֵ֔ן וְלָקַ֧ח לַמִּטַּהֵ֛ר שְׁתֵּֽי־צִפֳּרִ֥ים חַיּ֖וֹת טְהֹר֑וֹת וְעֵ֣ץ אֶ֔רֶז וּשְׁנִ֥י תוֹלַ֖עַת וְאֵזֹֽב: |
| חַיּוֹת - Live. This excludes those suffering from a fatal disease. |
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חַיּוֹת.
פְּרָט לִטְרֵפוֹת:
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| 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. |
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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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| וְעֵץ אֶרֶז - Plus a cedar stick - for tzara’at-lesions come because of haughtiness. |
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וְעֵץ אֶרֶז.
לְפִי שֶׁהַנְּגָעִים בָּאִין עַל גַּסּוּת הָרוּחַ (שם):
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| 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. |
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וּשְׁנִי תוֹלַעַת וְאֵזֹֽב.
מַה תַּקָּנָתוֹ וְיִתְרַפֵּא? יַשְׁפִּיל עַצְמוֹ מִגַּאֲוָתוֹ כְּתוֹלַעַת וּכְאֵזוֹב:
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| עץ אֶרֶז - means a stick of cedar wood. |
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עץ אֶרֶז.
מַקֵּל שֶׁל אֶרֶז:
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| שני תוֹלַעַת - i.e., a long strip of wool dyed scarlet. |
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שני תוֹלַעַת.
לָשׁוֹן שֶׁל צֶמֶר צָבוּעַ זְהוֹרִית:
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| 5The priest must order someone to slaughter one bird such that its blood drip onto spring water in an earthenware vessel. |
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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. |
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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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| 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. |
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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: |
| 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. |
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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 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. |
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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. |
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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. |
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וְיָשַׁב מִחוּץ לְאָֽהֳלוֹ.
מְלַמֵּד שֶׁאָסוּר בְּתַשְׁמִישׁ הַמִּטָּה (שם):
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| 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. |
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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: |
| 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. |
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אֶת־כָּל־שְׂעָרוֹ וגו'.
כְּלָל וּפְרָט וּכְלָל, לְהָבִיא כָּל מְקוֹם כִּנּוּס שֵׂעָר וְנִרְאֶה (סוטה ט"ז):
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| 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. |
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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. |
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וְכַבְשָׂה אַחַת.
לְחַטָּאת:
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| 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. |
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וּשְׁלשָׁה עֶשְׂרֹנִים.
לְנִסְכֵּי שְׁלוֹשָׁה כְבָשִֹים הַלָּלוּ, שֶׁחַטָּאתוֹ וַאֲשָׁמוֹ שֶׁל מְצֹרָע טְעוּנִין נְסָכִים (מנחות צ"א):
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| 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. |
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וְלֹג אֶחָד שָֽׁמֶן.
לְהַזּוֹת עָלָיו שֶׁבַע, וְלִתֵּן מִמֶּנּוּ עַל תְּנוּךְ אָזְנוֹ וּמַתַּן בְּהוֹנוֹת:
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| 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. |
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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. |
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לִפְנֵי ה'.
בְּשַׁעַר נִקָּנוֹר, וְלֹא בָעֲזָרָה עַצְמָהּ, לְפִי שֶׁהוּא מְחֻסָּר כִּפּוּרִים (כלים פ"א):
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| 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. |
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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. |
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וְהִקְרִיב אֹתוֹ לְאָשָׁם.
יַקְרִיבֶנּוּ לְתוֹךְ הָעֲזָרָה לְשֵׁם אָשָׁם לְהָנִיף, שֶׁהוּא טָעוּן תְּנוּפָה חָי (מנחות ס"ב):
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| והניף - He must wave - for it requires waving while still alive. |
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והניף.
שהוא טעון תנופה חי:
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| וְהֵנִיף אֹתָם - He must wave them - i.e., the guilt-offering and the log of oil. |
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וְהֵנִיף אֹתָם.
אֶת הָאָשָׁם וְאֶת הַלֹּג (שם ס"א):
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| 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. |
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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 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, 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….” |
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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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| כִּי כַּֽחַטָּאת - (lit.) For like the sin-offering - i.e., like all sin-offerings. |
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כִּי כַּֽחַטָּאת.
כִּי כְּכָל הַחַטָּאוֹת:
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| הָאָשָׁם - the guilt-offering. this one. |
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הָאָשָׁם.
הַזֶּה:
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| 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,” as stated in Torat Kohanim. |
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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 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. |
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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. |
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תְּנוּךְ.
גָּדֵר אֶמְצָעִי שֶׁבָּאֹזֶן, וּלְשׁוֹן תְּנוּךְ לֹא נוֹדַע לִי, וְהַפּוֹתְרִים קוֹרִים לוֹ טנד"רום:
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| בֹּהֶן - is the thumb. |
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בֹּהֶן.
גּוּדָל:
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| 15The priest must take some of the log of oil and pour it onto the priest’s left palm. |
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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. |
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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. |
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לִפְנֵי ה'.
כְּנֶגֶד בֵּית קָדְשֵׁי הַקֳּדָשִׁים (ספרא):
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| 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. |
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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: |
| 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. |
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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. |
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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. |
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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. |
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וְאֶת־הַמִּנְחָה.
מִנְחַת נְסָכִים שֶׁל בְּהֵמָה:
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