| 1God spoke to Moses, saying: |
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אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 2“Speak to the Israelites, saying: ‘If a woman conceives and gives birth to a male child, she becomes ritually defiled for seven days. She becomes ritually defiled to the same degree as she does during the days of her menstrual flow. |
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בדַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ לֵאמֹ֔ר אִשָּׁה֙ כִּ֣י תַזְרִ֔יעַ וְיָֽלְדָ֖ה זָכָ֑ר וְטָֽמְאָה֙ שִׁבְעַ֣ת יָמִ֔ים כִּימֵ֛י נִדַּ֥ת דְּוֹתָ֖הּ תִּטְמָֽא: |
| אִשָּׁה כִּי תַזְרִיעַ - If a woman conceives. Rabbi Simlai said: Just as man was formed after all animals, beasts, and fowl in the order of Creation, so are the laws concerning him enumerated after the laws of animals, beasts, and fowl. |
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אִשָּׁה כִּי תַזְרִיעַ.
אָמַר רַבִּי שִׂמְלַאי: כְּשֵׁם שֶׁיְּצִירָתוֹ שֶׁל אָדָם אַחַר כָּל בְּהֵמָה חַיָּה וָעוֹף בְּמַעֲשֵׂה בְרֵאשִׁית, כָּךְ תּוֹרָתוֹ נִתְפָּרְשָׁה אַחַר תּוֹרַת בְּהֵמָה חַיָּה וָעוֹף (ויקרא רבה יד):
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| כִּי תַזְרִיעַ - If…conceives. This word is added to include the law that even if she gave birth to a dissolved fetus, i.e., it was liquified so that it resembled semen (זֶרַע), its mother contracts ritual defilement of birth. |
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כִּי תַזְרִיעַ.
לְרַבּוֹת שֶׁאֲפִלּוּ יְלָדַתּוּ מָחוּי — שֶׁנִּמְחָה וְנַעֲשָׂה כְּעֵין זֶרַע — אִמּוֹ טְמֵאָה לֵידָה (נדה כ"ז):
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| כִּימֵי נִדַּת דותה תִּטְמָֽא - She becomes ritually defiled as during the days of her menstrual flow - i.e., she contracts the same ritual defilement through childbirth as stated in all the rules regarding ritual defilement of a menstruating woman, even if the womb opened without any discharge of blood. |
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כִּימֵי נִדַּת דְּוֹתָהּ תִּטְמָֽא.
כְּסֵדֶר כָּל טֻמְאָה הָאֲמוּרָה בְנִדָּה מִטַּמְּאָה בְטֻמְאַת לֵידָה, וַאֲפִלוּ נִפְתַּח הַקֶּבֶר בְּלֹא דָם (שם כ"א):
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| דְּוֹתָהּ - denotes “something that flows from her body.” Another explanation: It denotes pain (מַדְוֶה) and sickness, for a woman does not see her menstrual flow of blood without her head and limbs feeling painful and heavy. |
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דְּוֹתָהּ.
לְשׁוֹן דָּבָר הַזָּב מִגּוּפָהּ; לָשׁוֹן אַחֵר לְשׁוֹן מַדְוֶה וְחֹלִי, שֶׁאֵין אִשָּׁה רוֹאָה דָם שֶׁלֹּא תֶחֱלֶה וְרֹאשָׁהּ וְאֵבָרֶיהָ כְבֵדִין עָלֶיהָ (שם ט'):
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| 3On the eighth day, the flesh of his foreskin must be circumcised. |
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גוּבַיּ֖וֹם הַשְּׁמִינִ֑י יִמּ֖וֹל בְּשַׂ֥ר עָרְלָתֽוֹ: |
| 4For 33 days, she will remain in a transitional state, during which her uterine blood is not a source of ritual defilement. She may not touch any consecrated food, nor may she enter the Sanctuary, until the days of her purification have been completed. |
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דוּשְׁלשִׁ֥ים יוֹם֙ וּשְׁל֣שֶׁת יָמִ֔ים תֵּשֵׁ֖ב בִּדְמֵ֣י טָֽהֳרָ֑ה בְּכָל־קֹ֣דֶשׁ לֹֽא־תִגָּ֗ע וְאֶל־הַמִּקְדָּשׁ֙ לֹ֣א תָבֹ֔א עַד־מְלֹ֖את יְמֵ֥י טָֽהֳרָֽהּ: |
| תֵּשֵׁב - Will remain. The term תֵּשֵׁב here denotes nothing other than remaining, as in “you stayed (וַתֵּשְׁבוּ) in Kadesh,” and “he settled (וַיֵּשֶׁב) in Elonim, the plains of Mamre.” |
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תֵּשֵׁב.
אֵין תֵּשֵׁב אֶלָּא לְשׁוֹן עַכָּבָה, כְּמוֹ וַתֵּשְׁבוּ בְקָדֵשׁ (דברים א'), וַיֵּשֶׁב בְּאֵלֹנֵי מַמְרֵא (בראשית י"ג):
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| בִּדְמֵי טָֽהֳרָה - (lit.) In blood of purity - i.e., even though she sees blood, she remains ritually undefiled. |
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בִּדְמֵי טָֽהֳרָה.
אַף עַל פִּי שֶׁרוֹאָה טְהוֹרָה:
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| בִּדְמֵי טָֽהֳרָה - the ה of טָהֳרָה is not sounded, and it is therefore a noun, similar in meaning to טֹהַר “purity,” i.e., even her blood itself does not convey ritual defilement. |
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בִּדְמֵי טָֽהֳרָה.
לֹא מַפִּיק הֵ"א, וְהוּא שֵׁם דָּבָר כְּמוֹ טֹהַר:
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| יְמֵי טָֽהֳרָה - the ה of טָהֳרָהּ is sounded as indicated by the dot inside it, which serves as a possessive suffix meaning “her days of purity,” i.e., they are ritually pure in all respects. |
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יְמֵי טָֽהֳרָה.
מַפִּיק הֵ"א — יְמֵי טֹהַר שֶׁלָּהּ:
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| לֹֽא־תִגָּע - She may not touch. This is an injunction against eating consecrated food, as is stated in Yevamot. |
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לֹֽא־תִגָּע.
אַזְהָרָה לָאוֹכֵל וְכוֹ' כְּמוֹ שֶׁשְּׁנוּיָה בִיבָמוֹת (דף ע"ה):
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| בְּכָל־קֹדֶשׁ - Any consecrated [food]…. The word כָל “any” is added to include terumah; the reason being that this woman is in a prolonged state of tevul yom, for although she immersed herself at the end of seven days, the state of ritual purity allowing her to eat terumah that usually takes effect at nightfall does not take effect until nightfall following the 40th day, on the day following which she brings her atonement sacrifices that achieve her full ritual purity with regard to consecrated food. |
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בְּכָל־קֹדֶשׁ.
לְרַבּוֹת אֶת הַתְּרוּמָה, לְפִי שֶׁזּוֹ טְבוּלַת יוֹם אָרֹךְ, שֶׁטָּבְלָה לְסוֹף שִׁבְעָה וְאֵין שִׁמְשָׁהּ מַעֲרִיב לְטַהֲרָהּ עַד שְׁקִיעַת הַחַמָּה שֶׁל יוֹם אַרְבָּעִים שֶׁלְּמָחָר תָּבִיא אֶת כַּפָּרַת טָהֳרָתָהּ:
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| 5If she gives birth to a female child, she becomes ritually defiled—to the same degree as she does during her menstruation period—and remains so for two weeks. She will remain in a transitional state—during which her uterine blood is not a source of ritual defilement—for 66 days. |
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הוְאִם־נְקֵבָ֣ה תֵלֵ֔ד וְטָֽמְאָ֥ה שְׁבֻעַ֖יִם כְּנִדָּתָ֑הּ וְשִׁשִּׁ֥ים יוֹם֙ וְשֵׁ֣שֶׁת יָמִ֔ים תֵּשֵׁ֖ב עַל־דְּמֵ֥י טָֽהֳרָֽה: |
| 6When the period of her purification has been completed, whether for a son or for a daughter, she must bring the priest a sheep in its first year as an ascent-offering and a young pigeon or a turtledove as a sin-offering into the Courtyard, outside the entrance to the Tent of Meeting. |
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ווּבִמְלֹ֣את | יְמֵ֣י טָֽהֳרָ֗הּ לְבֵן֘ א֣וֹ לְבַת֒ תָּבִ֞יא כֶּ֤בֶשׂ בֶּן־שְׁנָתוֹ֙ לְעֹלָ֔ה וּבֶן־יוֹנָ֥ה אוֹ־תֹ֖ר לְחַטָּ֑את אֶל־פֶּ֥תַח אֹֽהֶל־מוֹעֵ֖ד אֶל־הַכֹּהֵֽן: |
| 7The priest must offer it up before God and effect atonement for her. She will be purified from the source of her blood. This is the law that applies to a woman who gives birth, whether to a male or a female. |
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זוְהִקְרִיב֞וֹ לִפְנֵ֤י יְהֹוָה֙ וְכִפֶּ֣ר עָלֶ֔יהָ וְטָֽהֲרָ֖ה מִמְּקֹ֣ר דָּמֶ֑יהָ זֹ֤את תּוֹרַת֙ הַיֹּלֶ֔דֶת לַזָּכָ֖ר א֥וֹ לַנְּקֵבָֽה: |
| וְהִקְרִיבוֹ - He must offer it up. The suffix וֹ “it” teaches you that offering only one of the sacrifices is essential to allow her to eat consecrated food. Which one is it? It is the sin-offering, for it says: “the priest must effect atonement for her and she will be purified” – the ritual purification is dependent on that which is brought for atonement. |
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וְהִקְרִיבוֹ.
לִמֶּדְךָ שֶׁאֵין מְעַכְּבָהּ לֶאֱכֹל בְּקָדָשִׁים אֶלָּא אֶחָד מֵהֶם, וְאֵי זֶה הוּא? זֶה חַטָּאת, שֶׁנֶּאֱמַר וְכִפֶּר עָלֶיהָ הַכֹּהֵן וְטָהֵרָה, מִי שֶׁהוּא בָא לְכַפֵּר, בּוֹ הַטָּהֳרָה תְלוּיָה:
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| וְטָֽהֲרָה - She will be purified - from which it is to be inferred that until now she was called ritually defiled, in that she was not allowed to eat sacrificial meat or enter the Tabernacle, although she was partially ritually pure. |
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וְטָֽהֲרָה.
מִכְּלָל שֶׁעַד כָּאן קְרוּיָה טְמֵאָה:
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| 8If she cannot afford a sheep, she may take two turtledoves or two young pigeons, one as an ascent-offering and one as a sin-offering. The priest must effect atonement for her and she will be rid of defilement.’” |
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חוְאִם־לֹ֨א תִמְצָ֣א יָדָהּ֘ דֵּ֣י שֶׂה֒ וְלָֽקְחָ֣ה שְׁתֵּֽי־תֹרִ֗ים א֤וֹ שְׁנֵי֙ בְּנֵ֣י יוֹנָ֔ה אֶחָ֥ד לְעֹלָ֖ה וְאֶחָ֣ד לְחַטָּ֑את וְכִפֶּ֥ר עָלֶ֛יהָ הַכֹּהֵ֖ן וְטָהֵֽרָה: |
| אֶחָד לְעֹלָה וְאֶחָד לְחַטָּאת - One as an ascent-offering and one as a sin-offering. Scripture mentions the ascent-offering first only because it is consumed in its entirety on the Altar and is therefore given precedence with regard to being mentioned, but with regard to being brought, the sin-offering precedes the ascent-offering. So we have learnt in Zevachim, in Chapter Kol HaTadir. |
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אֶחָד לְעֹלָה וְאֶחָד לְחַטָּאת.
לֹא הִקְדִּימָהּ הַכָּתוּב אֶלָּא לְמִקְרָאָהּ, אֲבָל לְהַקְרָבָה חַטָּאת קוֹדֵם לָעוֹלָה, כָּךְ שָׁנִינוּ בִּזְבָחִים בְּפֶרֶק כָּל הַתָּדִיר (זבחים צ ע"א):
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| 1God spoke to Moses and to Aaron, saying: |
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אוַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־משֶׁ֥ה וְאֶל־אַֽהֲרֹ֖ן לֵאמֹֽר: |
| 2“If a person develops a wool-white spot, an egg-membrane-white spot, or a snow-white spot on the skin of his flesh, and it forms a tzara’at-lesion on the skin of his flesh, he must be brought to Aaron the priest or to one of his sons, the priests. |
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באָדָ֗ם כִּי־יִֽהְיֶ֤ה בְעֽוֹר־בְּשָׂרוֹ֙ שְׂאֵ֤ת אֽוֹ־סַפַּ֨חַת֙ א֣וֹ בַהֶ֔רֶת וְהָיָ֥ה בְעֽוֹר־בְּשָׂר֖וֹ לְנֶ֣גַע צָרָ֑עַת וְהוּבָא֙ אֶל־אַֽהֲרֹ֣ן הַכֹּהֵ֔ן א֛וֹ אֶל־אַחַ֥ד מִבָּנָ֖יו הַכֹּֽהֲנִֽים: |
| שְׂאֵת אֽוֹ־סַפַּחַת וגו' - These are names of tzara’at-lesions, and one is whiter than the other. |
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שְׂאֵת אֽוֹ־סַפַּחַת וגו'.
שְׁמוֹת נְגָעִים הֵם וּלְבָנוֹת זוֹ מִזּוֹ:
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| בַהֶרֶת - are spots; “taye” in Old French. Similarly we find: “it forms a bright spot (בָּהִיר) in the skies.” |
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בַהֶרֶת.
חֲבַרְבּוּרוֹת, טיי"א בְּלַעַז, וְכֵן בָּהִיר הוּא בַּשְּׁחָקִים (איוב ל"ז):
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| אֶל־אַֽהֲרֹן וגו' - To Aaron… So was decreed by Scripture, that the ritual defilement of tzara’at-lesions or lack thereof take effect only by a priest pronouncing them so. |
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אֶל־אַֽהֲרֹן וגו'.
גְּזֵרַת הַכָּתוּב הִיא שֶׁאֵין טֻמְאַת נְגָעִים וְטָהֳרָתָן אֶלָּא עַל פִּי כֹהֵן (ספרא):
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| 3The priest must examine the lesion on the skin of the flesh, and if dark hairs within the lesion have turned white, and the appearance of the lesion is deeper than that of the skin of his flesh, it is a tzara’at-lesion. When the priest sees this, he must pronounce him ritually defiled. |
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גוְרָאָ֣ה הַכֹּהֵ֣ן אֶת־הַנֶּ֣גַע בְּעֽוֹר־הַ֠בָּשָׂ֠ר וְשֵׂעָ֨ר בַּנֶּ֜גַע הָפַ֣ךְ | לָבָ֗ן וּמַרְאֵ֤ה הַנֶּ֨גַע֙ עָמֹק֙ מֵע֣וֹר בְּשָׂר֔וֹ נֶ֥גַע צָרַ֖עַת ה֑וּא וְרָאָ֥הוּ הַכֹּהֵ֖ן וְטִמֵּ֥א אֹתֽוֹ: |
| הָפַךְ לָבָן - And [if] hairs within the lesion have turned white - i.e., first having been black and then turned white within the area of the lesion. The minimum number of hairs termed as שֵׂעָר is two. |
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הָפַךְ לָבָן.
מִתְּחִלָּה שָׁחֹר וְהָפַךְ לְלָבָן בְּתוֹךְ הַנֶּגַע; וּמִעוּט שֵׂעָר שְׁנַיִם:
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| עָמֹק מֵעוֹר בְּשָׂרוֹ - Deeper than the skin of his flesh. Every white color appears deeper than a darker color next to it, just as an area lit by the sun appears deeper than the shade. |
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עָמֹק מֵעוֹר בְּשָׂרוֹ.
כָּל מַרְאֵה לָבָן עָמֹק הוּא, כְּמַרְאֵה חַמָּה עֲמֻקָּה מִן הַצֵּל:
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| וְטִמֵּא אֹתֽוֹ - He must pronounce him ritually defiled. He says to him: “You are ritually defiled,” for white hairs are a sign of tzara’at-defilement by decree of Scripture. |
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וְטִמֵּא אֹתֽוֹ.
יֹאמַר לוֹ טָמֵא אַתָּה, שֶׁשֵּׂעָר לָבָן סִימָן טֻמְאָה הוּא גְּזֵרַת הַכָּתוּב:
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| 4If the lesion on the skin of his flesh is a snow-white spot whose appearance is not deeper than that of the skin, but no dark hairs have turned white, the priest must quarantine the person with the lesion for seven days. |
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דוְאִם־בַּהֶ֩רֶת֩ לְבָנָ֨ה הִ֜וא בְּע֣וֹר בְּשָׂר֗וֹ וְעָמֹק֙ אֵֽין־מַרְאֶ֣הָ מִן־הָע֔וֹר וּשְׂעָרָ֖ה לֹֽא־הָפַ֣ךְ לָבָ֑ן וְהִסְגִּ֧יר הַכֹּהֵ֛ן אֶת־הַנֶּ֖גַע שִׁבְעַ֥ת יָמִֽים: |
| וְעָמֹק אֵֽין־מַרְאֶהָ - Whose appearance is not deeper. I do not know the meaning of this. |
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וְעָמֹק אֵֽין־מַרְאֶהָ.
לֹא יָדַעְתִּי פֵרוּשׁוֹ:
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| וְהִסְגִּיר - Must quarantine - i.e., he must close him up in a house and not see him until the end of the week, so that the symptoms will clarify his status. |
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וְהִסְגִּיר.
יַסְגִּירֶנּוּ בְּבַיִת אֶחָד וְלֹא יִרְאֶה עַד סוֹף הַשָּׁבוּעַ וְיוֹכִיחוּ סִימָנִים עָלָיו:
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| 5On the seventh day, the priest must examine him. If the lesion has remained the same in its appearance and the lesion has not spread on the skin, the priest must quarantine him for seven days a second time. |
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הוְרָאָ֣הוּ הַכֹּהֵן֘ בַּיּ֣וֹם הַשְּׁבִיעִי֒ וְהִנֵּ֤ה הַנֶּ֨גַע֙ עָמַ֣ד בְּעֵינָ֔יו לֹֽא־פָשָׂ֥ה הַנֶּ֖גַע בָּע֑וֹר וְהִסְגִּיר֧וֹ הַכֹּהֵ֛ן שִׁבְעַ֥ת יָמִ֖ים שֵׁנִֽית: |
| בְּעֵינָיו - In its appearance - i.e., with its original appearance (i.e., color) and size. |
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בְּעֵינָיו.
בְּמַרְאֵהוּ וּבְשִׁעוּרוֹ הָרִאשׁוֹן:
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| וְהִסְגִּירוֹ … שֵׁנִֽית - [The priest] must quarantine him…a second time. inferred is that if it spread during the first week, he is pronounced conclusively ritually defiled. |
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וְהִסְגִּירוֹ … שֵׁנִֽית.
הָא אִם פָּשָׂה בְּשָׁבוּעַ רִאשׁוֹן, טָמֵא מֻחְלָט:
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| 6The priest must examine him on the seventh day a second time. If the lesion has become darker and the lesion has not spread on the skin, the priest must pronounce him rid of this defilement. It has become a mispachat. He must immerse his garments in the water of a mikveh, and then he will be rid of defilement. |
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ווְרָאָה֩ הַכֹּהֵ֨ן אֹת֜וֹ בַּיּ֣וֹם הַשְּׁבִיעִי֘ שֵׁנִית֒ וְהִנֵּה֙ כֵּהָ֣ה הַנֶּ֔גַע וְלֹֽא־פָשָׂ֥ה הַנֶּ֖גַע בָּע֑וֹר וְטִֽהֲר֤וֹ הַכֹּהֵן֙ מִסְפַּ֣חַת הִ֔וא וְכִבֶּ֥ס בְּגָדָ֖יו וְטָהֵֽר: |
| כֵּהָה - means: its appearance has faded. From this we can infer that if it remained with the same appearance or it spread, he is ritually defiled. |
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כֵּהָה.
הָכְהָה מִמַּרְאִיתוֹ, הָא אִם עָמַד בְּמַרְאִיתוֹ אוֹ פָשָׂה טָמֵא:
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| מִסְפַּחַת - Mispachat. This is the name of a pure lesion. |
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מִסְפַּחַת.
שֵׁם נֶגַע טָהוֹר:
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| וְכִבֶּס בְּגָדָיו וְטָהֵֽר - He must immerse his garments and be rid of defilement. Since he had to undergo quarantine, he is called ritually defiled and requires ritual immersion. |
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וְכִבֶּס בְּגָדָיו וְטָהֵֽר.
הוֹאִיל וְנִזְקַק לְהִסָּגֵר נִקְרָא טָמֵא וְצָרִיךְ טְבִילָה:
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| 7If the mispachat spreads on the skin after he was shown to the priest for his purification, he must be shown to the priest again. |
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זוְאִם־פָּשׂ֨ה תִפְשֶׂ֤ה הַמִּסְפַּ֨חַת֙ בָּע֔וֹר אַֽחֲרֵ֧י הֵרָֽאֹת֛וֹ אֶל־הַכֹּהֵ֖ן לְטָֽהֳרָת֑וֹ וְנִרְאָ֥ה שֵׁנִ֖ית אֶל־הַכֹּהֵֽן: |
| 8The priest must examine the mispachat. If the mispachat has spread on the skin, the priest must pronounce him ritually defiled; it has turned into tzara’at. |
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חוְרָאָה֙ הַכֹּהֵ֔ן וְהִנֵּ֛ה פָּֽשְׂתָ֥ה הַמִּסְפַּ֖חַת בָּע֑וֹר וְטִמְּא֥וֹ הַכֹּהֵ֖ן צָרַ֥עַת הִֽוא: |
| וְטִמְּאוֹ הַכֹּהֵן - The priest must pronounce him ritually defiled - and once he has pronounced him ritually defiled, he is conclusively so, and, upon being cured, must undergo the procedure involving two birds, shaving, and bringing sacrifices, as stated in parashat Zot Tihyeh Torat HaMetzora. |
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וְטִמְּאוֹ הַכֹּהֵן.
וּמִשֶּׁטִּמְּאוֹ הֲרֵי הוּא מֻחְלָט, וְזָקוּק לְצִפֳּרִים וּלְתִגְלַחַת וּלְקָרְבָּן הָאָמוּר בְּפָרָשַׁת זֹאת תִּהְיֶה:
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| צָרַעַת הִֽוא - (lit.) It is tzara’at - i.e., this mispachat. |
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צָרַעַת הִֽוא.
הַמִּסְפַּחַת הַזֹּאת:
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| צָרַעַת - tzara’at. is a feminine noun; נֶגַע is a masculine noun. |
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צָרַעַת.
לְשׁוֹן נְקֵבָה. נגע. לְשׁוֹן זָכָר:
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| 9If a person has a lesion that appears to be tzara’at, he must be brought to the priest. |
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טנֶ֣גַע צָרַ֔עַת כִּ֥י תִֽהְיֶ֖ה בְּאָדָ֑ם וְהוּבָ֖א אֶל־הַכֹּהֵֽן: |
| 10The priest must examine it. If there is on the skin a wool-white spot, and either it has turned the dark hairs within it white, or there is a patch of healthy, live flesh in the wool-white spot, |
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יוְרָאָ֣ה הַכֹּהֵ֗ן וְהִנֵּ֤ה שְׂאֵֽת־לְבָנָה֙ בָּע֔וֹר וְהִ֕יא הָֽפְכָ֖ה שֵׂעָ֣ר לָבָ֑ן וּמִחְיַ֛ת בָּשָׂ֥ר חַ֖י בַּשְׂאֵֽת: |
| וּמִחְיַת - “saynement” in Old French (“healing”). This means that some of the white in the spot is different, having the color of flesh – this is also a sign of ritual defilement, hairs turning white even without a patch of healthy flesh, as well as a patch of healthy flesh even without hairs turning white. And although healthy flesh is mentioned only in connection with a wool-white spot, it is a sign of ritual defilement even when appearing within spots of all shades of tzara’at and their auxiliary colors. |
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וּמִחְיַת.
שינמי"נט בְּלַעַז, שֶׁנֶּהְפַּךְ מִקְצַת הַלֹּבֶן שֶׁבְּתוֹךְ הַשְּׂאֵת לְמַרְאֵה בָשָׂר, אַף הִיא סִימָן טֻמְאָה — שֵׂעָר לָבָן בְּלֹא מִחְיָה וּמִחְיָה בְּלֹא שֵׂעָר לָבָן — וְאַף עַל פִּי שֶׁלֹּא נֶאֶמְרָה מִחְיָה אֶלָּא בַּשְּׂאֵת, אַף בְּכָל הַמַּרְאוֹת וְתוֹלְדוֹתֵיהֶן הוּא סִימָן טֻמְאָה:
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| 11it is a case of old, purulent tzara’at under the skin of his flesh. The priest must pronounce him ritually defiled. He need not quarantine him, because he is definitely defiled. |
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יאצָרַ֨עַת נוֹשֶׁ֤נֶת הִוא֙ בְּע֣וֹר בְּשָׂר֔וֹ וְטִמְּא֖וֹ הַכֹּהֵ֑ן לֹ֣א יַסְגִּרֶ֔נּוּ כִּ֥י טָמֵ֖א הֽוּא: |
| צָרַעַת נוֹשֶׁנֶת הִוא - It is old tzara’at - i.e., it is an old affliction under the healthy flesh, and although this wound appears healthy on its surface, underneath it is full of pus. This was stated so you not say: “Since healthy flesh has developed in the lesion, I should consider it free of defilement.” |
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צָרַעַת נוֹשֶׁנֶת הִוא.
מַכָּה יְשָׁנָה הִיא תַּחַת הַמִּחְיָה, וְחַבּוּרָה זוֹ נִרְאֵית בְּרִיאָה לְמַעְלָה וְתַחְתֶּיהָ מְלֵאָה לֵחָה — שֶׁלֹּא תֹאמַר הוֹאִיל וְעָלְתָה מִחְיָה אֲטַהֲרֶנָּה:
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| 12If the tzara’at erupts all over the skin to the extent that the tzara’at covers all the skin of the person with the lesion, from his head to his feet, wherever the eyes of the priest can see it, |
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יבוְאִם־פָּר֨וֹחַ תִּפְרַ֤ח הַצָּרַ֨עַת֙ בָּע֔וֹר וְכִסְּתָ֣ה הַצָּרַ֗עַת אֵ֚ת כָּל־ע֣וֹר הַנֶּ֔גַע מֵֽרֹאשׁ֖וֹ וְעַד־רַגְלָ֑יו לְכָל־מַרְאֵ֖ה עֵינֵ֥י הַכֹּהֵֽן: |
| מֵֽרֹאשׁוֹ - From his head - i.e., of the person – “to his feet.” |
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מֵֽרֹאשׁוֹ.
שֶׁל אָדָם ועד רגליו:
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| לְכָל־מַרְאֵה עֵינֵי הַכֹּהֵֽן - Wherever the eyes of the priest can see it. This excludes a priest whose vision is impaired from being fit to examine lesions. |
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לְכָל־מַרְאֵה עֵינֵי הַכֹּהֵֽן.
פְּרָט לְכֹהֵן שֶׁחָשַׁךְ מְאוֹרוֹ (ספרא):
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| 13the priest must examine it. If the tzara’at has indeed covered all his flesh, he must pronounce the person with the lesion rid of this defilement. He has turned completely white; he is not defiled. |
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יגוְרָאָ֣ה הַכֹּהֵ֗ן וְהִנֵּ֨ה כִסְּתָ֤ה הַצָּרַ֨עַת֙ אֶת־כָּל־בְּשָׂר֔וֹ וְטִהַ֖ר אֶת־הַנָּ֑גַע כֻּלּ֛וֹ הָפַ֥ךְ לָבָ֖ן טָה֥וֹר הֽוּא: |
| 14On the day that a patch of live flesh appears in it, he will become ritually defiled. |
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ידוּבְי֨וֹם הֵֽרָא֥וֹת בּ֛וֹ בָּשָׂ֥ר חַ֖י יִטְמָֽא: |
| וּבְיוֹם הֵֽרָאוֹת בּוֹ בָּשָׂר חַי - On the day that live flesh appears in it. If a patch of healthy flesh develops on a lesion, Scripture has already specified this as being a sign of defilement. This verse therefore only intends to teach us the following: If the lesion was on one of the 24 tips of limbs that do not generally become defiled due to the presence of healthy flesh – because the lesion cannot be seen all at once, since it slants in different directions – and then an accumulation of fat caused the slant to lessen such that the flesh at the tip of the limb became exposed – for example, it healed and became thick and broad so that the entire patch of healthy flesh became visible at once – Scripture teaches us that it (i.e., the fact that the entire patch is now visible all at once) renders him ritually defiled. |
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וּבְיוֹם הֵֽרָאוֹת בּוֹ בָּשָׂר חַי.
אִם צָמְחָה בוֹ מִחְיָה הֲרֵי כְבָר פֵּרֵשׁ שֶׁהַמִּחְיָה סִימָן טֻמְאָה? אֶלָּא הֲרֵי שֶׁהָיָה הַנֶּגַע בְּאֶחָד מֵעֶשְׂרִים וְאַרְבָּעָה רָאשֵׁי אֵבָרִים שֶׁאֵין מִטַּמְּאִין מִשּׁוּם מִחְיָה — לְפִי שֶׁאֵין נִרְאֶה הַנֶּגַע כֻּלּוֹ כְאֶחָד, שֶׁשּׁוֹפְעִין אֵילָךְ וָאֵילָךְ (נגעים פ"ו; קידושין כ"ה) — וְחָזַר רֹאשׁ הָאֵבֶר וְנִתְגַּלָּה שִׁפּוּעוֹ עַל יְדֵי שֻׁמָּן, כְּגוֹן שֶׁהִבְרִיא וְנַעֲשָֹה רָחָב וְנִרְאֵית בּוֹ הַמִּחְיָה, לִמְּדָנוּ הַכָּתוּב שֶׁתְּטַמֵּא (ספרא):
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| וּבְיוֹם - On the day. Why does Scripture state this word? To teach us that there are some days when you may examine a lesion and there are some days that you may not examine it. From here our rabbis said: A bridegroom is given all the seven days of feasting before examination – whether of himself, his overcoat, his clothing or his house; and similarly on a festival, any person is given all the days of the festival. |
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וּבְיוֹם.
מַה תַּלְמוּד לוֹמָר? לְלַמֵּד יֵשׁ יוֹם שֶׁאַתָּה רוֹאֶה בוֹ וְיֵשׁ יוֹם שֶׁאֵין אַתָּה רוֹאֶה בוֹ, מִכָּאן אָמְרוּ: חָתָן נוֹתְנִין לוֹ כָּל שִׁבְעַת יְמֵי הַמִּשְׁתֶּה, לוֹ וְלִכְסוּתוֹ וּלְבֵיתוֹ, וְכֵן בָּרֶגֶל נוֹתְנִין לוֹ כָּל יְמֵי הָרֶגֶל (נגעים פ"ג, מועד קטן ז'):
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| 15The priest must examine the live flesh, and must pronounce him ritually defiled. The appearance of live flesh indicates that the person is defiled; the lesion is tzara’at. |
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טווְרָאָ֧ה הַכֹּהֵ֛ן אֶת־הַבָּשָׂ֥ר הַחַ֖י וְטִמְּא֑וֹ הַבָּשָׂ֥ר הַחַ֛י טָמֵ֥א ה֖וּא צָרַ֥עַת הֽוּא: |
| צָרַעַת הוּא - It is tzara’at - i.e., that flesh. בָּשָׂר is a masculine noun. |
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צָרַעַת הוּא.
הַבָּשָׂר הַהוּא: בָּשָׂר לְשׁוֹן זָכָר:
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| 16But if the live flesh once again turns white, he must come to the priest |
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טזא֣וֹ כִ֥י יָשׁ֛וּב הַבָּשָׂ֥ר הַחַ֖י וְנֶהְפַּ֣ךְ לְלָבָ֑ן וּבָ֖א אֶל־הַכֹּהֵֽן: |
| 17and the priest must reexamine him. If the lesion has turned totally white again, the priest must pronounce the lesion undefiled. The person will thus be rid of this defilement. |
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יזוְרָאָ֨הוּ֙ הַכֹּהֵ֔ן וְהִנֵּ֛ה נֶהְפַּ֥ךְ הַנֶּ֖גַע לְלָבָ֑ן וְטִהַ֧ר הַכֹּהֵ֛ן אֶת־הַנֶּ֖גַע טָה֥וֹר הֽוּא: |
| 18If there is an inflammation of the skin of a person’s flesh, and it heals, |
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יחוּבָשָׂ֕ר כִּי־יִֽהְיֶ֥ה בֽוֹ־בְעֹר֖וֹ שְׁחִ֑ין וְנִרְפָּֽא: |
| שְׁחִין - is a term denoting heat, i.e., the flesh was inflamed as a result of an injury caused by a blow not involving fire. |
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שְׁחִין.
לְשׁוֹן חִמּוּם, שֶׁנִּתְחַמֵּם הַבָּשָֹר בְּלִקּוּי הַבָּא לוֹ מֵחֲמַת מַכָּה שֶׁלֹּא מֵחֲמַת הָאוּר (חולין ח'):
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| וְנִרְפָּֽא - And it heals - i.e., the inflammation healed somewhat, and in its place another lesion developed. |
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וְנִרְפָּֽא.
הַשְּׁחִין הֶעֱלָה אֲרוּכָה וּבִמְקוֹמוֹ הֶעֱלָה נֶגַע אַחֵר:
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| 19and in the location of the inflammation there is a wool-white spot or a snow-white spot with red streaks, he must be shown to the priest. |
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יטוְהָיָ֞ה בִּמְק֤וֹם הַשְּׁחִין֙ שְׂאֵ֣ת לְבָנָ֔ה א֥וֹ בַהֶ֖רֶת לְבָנָ֣ה אֲדַמְדָּ֑מֶת וְנִרְאָ֖ה אֶל־הַכֹּהֵֽן: |
| אוֹ בַהֶרֶת לְבָנָה אֲדַמְדָּמֶת - (lit.) Or a reddish-white spot - i.e., the lesion is not uniformly white but a blended mixture of two colors, white and red. |
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אוֹ בַהֶרֶת לְבָנָה אֲדַמְדָּמֶת.
שֶׁאֵין הַנֶּגַע לָבָן חָלָק, אֶלָּא פָּתוּךְ וּמְעֹרָב בִּשְׁתֵּי מַרְאוֹת — לֹבֶן וְאֹדֶם:
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| 20The priest must examine him. If its appearance is lower than that of the skin, and its dark hairs have turned white, the priest must pronounce him ritually defiled; it is a tzara’at-lesion that has erupted on the inflammation. |
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כוְרָאָ֣ה הַכֹּהֵ֗ן וְהִנֵּ֤ה מַרְאֶ֨הָ֙ שָׁפָ֣ל מִן־הָע֔וֹר וּשְׂעָרָ֖הּ הָפַ֣ךְ לָבָ֑ן וְטִמְּא֧וֹ הַכֹּהֵ֛ן נֶֽגַע־צָרַ֥עַת הִ֖וא בַּשְּׁחִ֥ין פָּרָֽחָה: |
| מַרְאֶהָ שָׁפָל - Its appearance is lower - i.e., it is not actually recessed, but because of its whiteness, it appears recessed and deep, just as an area lit by the sun appears deeper than the shade. |
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מַרְאֶהָ שָׁפָל.
וְאֵין מַמָּשָׁהּ שָׁפָל, אֶלָּא מִתּוֹךְ לַבְנוּנִיתוֹ הוּא נִרְאֶה שָׁפָל וְעָמֹק, כְּמַרְאֵה חַמָּה עֲמֻקָּה מִן הַצֵּל:
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| 21But if, when the priest examines it, it does not contain white hair, and its appearance is not lower than that of the skin because it is darker, the priest must quarantine him for seven days. |
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כאוְאִ֣ם | יִרְאֶ֣נָּה הַכֹּהֵ֗ן וְהִנֵּ֤ה אֵֽין־בָּהּ֙ שֵׂעָ֣ר לָבָ֔ן וּשְׁפָלָ֥ה אֵינֶ֛נָּה מִן־הָע֖וֹר וְהִ֣יא כֵהָ֑ה וְהִסְגִּיר֥וֹ הַכֹּהֵ֖ן שִׁבְעַ֥ת יָמִֽים: |
| 22If it has spread on the skin, the priest must pronounce him ritually defiled; it is a tzara’at-lesion. |
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כבוְאִם־פָּשׂ֥ה תִפְשֶׂ֖ה בָּע֑וֹר וְטִמֵּ֧א הַכֹּהֵ֛ן אֹת֖וֹ נֶ֥גַע הִֽוא: |
| נֶגַע הִֽוא - It is a [tzara’at] lesion - i.e., this wool-white spot or snow-white spot. |
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נֶגַע הִֽוא.
הַשְּׂאֵת הַזֹּאת אוֹ הַבַּהֶרֶת:
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| 23If the snow-white spot remained the same size, not having spread, it is the scar tissue of the inflammation, and the priest must pronounce him rid of this defilement. |
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כגוְאִם־תַּחְתֶּ֜יהָ תַּֽעֲמֹ֤ד הַבַּהֶ֨רֶת֙ לֹ֣א פָשָׂ֔תָה צָרֶ֥בֶת הַשְּׁחִ֖ין הִ֑וא וְטִֽהֲר֖וֹ הַכֹּהֵֽן: |
| תַּחְתֶּיהָ - means in the same place. |
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תַּחְתֶּיהָ.
בִּמְקוֹמָהּ:
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| צָרֶבֶת הַשְּׁחִין - Its meaning is as Onkelos translates it: רֹשֶׁם שִׁחֲנָא, i.e., it is nothing but the scar of the inflammation that is noticeable on the flesh. The term צָרֶבֶת always denotes shriveling of the skin that contracted due to inflammation, as in: “and all faces will shrivel (וְנִצְרְבוּ) due to the fire”; “retraire” in Old French (“to shrivel”). |
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צָרֶבֶת הַשְּׁחִין.
כְּתַרְגּוּמוֹ רֹשֶׁם שִׁחֲנָא; — אֵינוֹ אֶלָּא רֹשֶׁם הַחִמּוּם הַנִּכָּר בַּבָּשָֹר; כָּל צָרֶבֶת לְשׁוֹן רְגִיעַת עוֹר הַנִּרְגָּע מֵחֲמַת חִמּוּם, כְּמוֹ וְנִצְרְבוּ בָהּ כָּל פָּנִים (יחזקאל כ"א), רייטרו"ר בְּלַעַז:
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| צָרֶבֶת - means “retreciment” in Old French (“shriveling”). |
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צָרֶבֶת.
רייטרי"שמנט בְּלַעַז:
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