Vayikro
Book 3: Leviticus
METZORO - RASHI COMMENTARY
Chapter 14 - Rashi
Verse 2: This shall be the law etc.
This teaches that we do not proclaim him pure at night.1
Verse 3: Beyond the encampment.
Beyond the three camps
from which he had been sent out
during the days of his definite impurity.2
Verse 4: Live,
excluding a {Hebrew Ref} .3
Pure (Kosher),
excluding an unclean [=unkosher] bird.4
Because [these] eruptions come
[for the sin] of lashon hara',5
which is an action [involving] chattering,
therefore necessary for [the metzoro's] purification
are the birds which chatter endlessly
with twittering sounds.6
Cedarwood.
[Wood of a tall tree was selected]
because these eruptions come
[as punishment] for haughtiness of spirit.7
Crimson thread and hyssop.
What is his cure that he may be healed?
He should lower himself from his arrogance
like a worm8 and like a hyssop.9
Cedarwood.
A stick of cedarwood.10
Crimson thread,
a strip of wool dyed crimson.
Verse 5: Over running water.
He first places [the water] in a vessel,
in order that the blood of the bird be recognizable in it,11
and how much is that?
A fourth [of a log].12
Verse 6: [As for] the living bird, he shall take it.
This teaches that he does not tie it with them;13
rather, he separates it by itself.
But the wood and hyssop
are wrapped together in the crimson strip,
as it is said:
"and the cedarwood and the crimson wool and the hyssop"
---one "taking" for the three of them.
Perhaps, just as [the bird]
is not included in the [requirement] of tying together,
so [too] it is not included in the [requirement] of dipping?
The verse says, "and he shall dip them and the live bird"
[here] it returned the bird to the category of dipping.14
Verse 8: He must remain outside of his tent.
This teaches that he is forbidden marital relations.15
Verse 9: All his hair, etc.
16
[This list comprises] a general statement,
[followed by] particulars, and [again] a general statement,
to include every place
in which there is a collection of hair [which] is visible.17
Verse 10: One ewe,
for a sin-offering.
And three tenths [ephah],
for the drink-offerings of these three sheep,
for the sin-offering and guilt-offering of the metzoro'
require drink-offerings.18
And one log of oil
to sprinkle on him seven [times],19
and to put [oil] from it on the middle ridge of his ear
and for placing on his thumbs.20
Verse 11: Before Ad-noy.
At the Nicanor Gate, and not in the [outer] court itself,21
for he is lacking atonement.22
Verse 12: And bring it as a guilt-offering.
He shall bring it into the [outer] court,23
for the sake of a guilt-offering.
And he shall wave.
Because it requires waving [while it is still] alive.24
And he shall wave them---
the guilt-offering and the log.25
Verse 13: In the place where he slaughters, etc.,
on the side of the altar, in the north,
and why does the verse say [this]?
Is it not said
in the teaching of the [law of] the guilt-offering,
in the parashoh of Tzav es Aharon,26
that a guilt-offering must be slaughtered
on the north [side]?
This rule is repeated because this [guilt-offering]
has departed from the general rule of guilt-offerings,
to be subject to being placed [at the Gate of Nicanor].
Perhaps its slaughtering
should be in the spot that it is placed?27
Therefore it says, "and he shall slaughter [it] in the place
in which he slaughters
[the sin-offering and the burnt-offering],"28 etc.29
For, just as the sin offering,
for like all the sin-offerings
is this guilt-offering,
it belongs to the kohein,
regarding all the services which depend on the kohein
this guilt-offering has been made similar
to the sin-offering,
[so] that you not say that
since its blood has departed
from the general rule of other guilt-offerings---
to be placed on the middle ridge [of the ear]
and the thumbs,30
it does not require placing of the blood and entrails
on the altar.31
Therefore it is said,
"For just as the sin offering is the guilt offering,
it belongs to the kohein."32
Perhaps its blood must be placed above
[the red line on the altar],
as [is the case with] a sin-offering?
The verse says, etc., as in Toras Kohanim.33
Verse 14: Middle ridge,
the middle wall of the ear,
but [the word] {Hebrew Ref} is unknown to me,
while the interpreters call it tendron.34
Thumb,
[i.e.,] thumb.
Verse 16: Before Ad-noy.
Toward [=in the direction of] the Holy of Holies.35
Verse 20: And the meal-offering.
The meal offering [accompanying] the drink-offering
that accompanies an animal [sacrifice].36
Verse 21: One tenth (ephah) fine flour,
for this lamb, which is a [single] one,37
he must bring one tenth as its drink-offering.
And a log of oil
to place [some] of it on the thumbs.
[However,] the [quantity of required] oil
[used] for the drink-offerings of the meal-offering
the verse did not have to specify.38
Verse 23: On the eighth day of his purification,
the eighth day when the birds [were brought]
and the sprinkling of the cedarwood
and the hyssop and the crimson wool.39
Verse 28: On the place
of the blood of the guilt-offering---
even if it had been cleaned of the blood.40
[This] teaches that the blood does not cause [purification],
but [rather] the place41 causes [purification].
Verse 34: I shall put the eruption of tzora'as
.
This is a announcement to them
that eruptions will come upon them
because the Amorites hid treasures of gold
in the walls of their houses
throughout the forty years
that the Israelites were in the desert,
and by means of the eruption
[the Israelite] tears down the house and finds them.42
Verse 35: Something like an eruption
has appeared to me in the house.
Even if he is a learned man
and knows that it is certainly an eruption,
he should not decide the matter absolutely to say:
"An eruption appeared to me,"
but "something like an eruption appeared to me."43
Verse 36: Before the kohein will come, etc.
As long as the kohein has not yet
concerned himself with it,
there is no law of uncleanness here.
So everthing in the house shall not become impure.
For if [the owner] does not empty it,
and the kohein comes and sees the eruption,
it is necessary to confine [the house]
and everything within it will become unclean.
And with what was the Torah concerned
[that it not become unclean]?
If regarding vessels that are purified by immersion,44
let him immerse them and let them become pure;
if regarding food and drink,
let him eat them when he himself is unclean;45
thus, the Torah was concerned
only with earthenware vessels,
which cannot be purified in a {Hebrew Ref} .46
Verse 37: Impressions,
sunken in appearance.47
Verse 40: And they shall remove the stones.
According to its Targum: "they shall remove"---
he shall carry them away,
as [in the expression], "and she shall remove his shoe,"48
an expression [denoting] removal.
To an impure place,
a place in which pure things are not handled.
The verse teaches you that these stones
cause uncleanness to their place
while they are still there.49
Verse 41: He shall scrape.
Rogner in Old French,
and in Mishnaic Hebrew, it occurs many times.
The inside,50
from within.
All around,
around the eruption.
In Toras Kohanim
this is midrashically interpreted in this way;
that he should scrape the plaster which is around
the stones [which have] the eruption.51
They scraped.
An expression of "borders," wherein they scraped
[around] the borders of the eruption all around.
Verse 43: Was scraped.
[This grammatical form]
is an expression of something having been done,
and so [too] {Hebrew Ref} "having been plastered,"52
but [the phrase] {Hebrew Ref} ,
["he removed the stones,"]
refers to the man who removed them,
and [the verb] is in the intense conjugation,53
as kippeir, ["he atoned"], dibbeir, ["he spoke"].
And if the eruption returns, etc.
Perhaps [if] it returns on that same day
it54 should become unclean?
The verse says, "the kohein shall return,"55
"and if it returns"56---
just as "returning" mentioned below [refers to a time]
at the end of a week [of confinement],
so "returning" mentioned here
[refers to a time] at the end of a week [of confinement].57
Verse 44: The kohein shall come and see,
and behold, the eruption has spread in the house.
Perhaps [an eruption] which returns
is not unclean unless it spreads?
{Hebrew Ref} ["a prickly tzora'as"] is said
regarding houses,
and {Hebrew Ref} is said regarding garments,58
just as below [the verse] declared impure [an eruption]
which returns even though it did not spread,
so here it declared unclean an [eruption] which returns,
even though it did not spread.
If so, why does the verse say, "and behold, it spread"?
This is not the place of this verse,
but "and he shall dismantle the house"59
should have been written
after "and if the eruption returns."60
"And [the kohein] shall come and see,"
and behold the eruption has spread"61
therefore comes to teach only regarding an eruption
which remains unchanged62 in his sight
during the first week,63
and he comes at the end of the second week
and finds that it spread.
For previously the Torah did not explain anything
regarding if the eruption remained [unchanged]
in his sight
during the first week---
and it teaches you here in regard to this spreading,
that it speaks only64
regarding [an eruption] which remained unchanged
during the first and spread during the second.
What should he do with it?
Perhaps he dismantles it,
as [laid down by the verse] adjacent to it:
"and he shall dismantle the house?"65
The verse says: "and the kohein shall return,"66
"and the kohein shall come."67
We learn "coming" from "returning,"
just as [in] "returning" he removes [the affected stones]
and scrapes and plasters and gives it another week,
so [in regard to] "coming" he removes [the affected stones]
and scrapes and plasters and gives it another week---
if it returns he dismantles;
if it does not return, [the house] is [ritually] pure.
And from where [do we know]
that if it remained [unchanged]
during this [week] and that68 [week],69
he removes [the affected stones] and scrapes and plasters
and gives it a week?
The verse says, ("he shall come"70)
"and if he shall come and see."71
In [regard to] what is the verse speaking?
If regarding [a case]
where [the eruption] spread during the first [week],
it was already mentioned.72
If regarding [a case]
where [the eruption] spread during the second [week],
it was already mentioned.
Thus, ("he shall come"73)
"and if he shall come"74
must deal with [a case] in where
[the kohein] came at the end of the first week,
and came at the end of the second week,
and saw, and behold! It had not spread.75
What does he do in the case of this unchanged [eruption]?
Perhaps he should just leave,
as it is said here, "and he shall declare the house pure"?
The verse says, "for the eruption has healed"76---
I have declared clean only that which is [totally] healed.77
What shall he do with it?
"Coming" is mentioned above78
and "coming" is mentioned below;79
just as the one above he removes [the affected stones],
scrapes, plasters and gives it another week---
for he learns [a {Hebrew Ref} ]:
"This is 'returning,' this is 'coming' "80---
so [too] regarding the [case] below, etc.
as it is in Toras Kohanim.81
In conclusion,
dismantling [is carried out]
only with an eruption which returns
after removal [of the affected stones],
scraping and replastering,
and the [eruption] which returns
does not require "spreading."82
The order of verses is as such:
"And if it returns"83
"he shall dismantle,"84
"whoever will come inside the house,"85
"whoever will eat inside the house,"86
"the kohein shall come and see,
and behold! It has spread,"87
and the verse88 speaks of [an eruption]
which remains [unchanged] during the first [week],
that he gives it a second week of confinement,
and at the end of the second week of its confinement,
[the kohein] comes and sees that it spread.
What shall he do to it?
He removes [the affected stones],
scrapes, replasters and gives it a week.
[If] it returns, he dismantles [the house];
[if] it does not return, it requires [purification with] birds,
for, [cases of] eruptions
[do not last] longer than three weeks.89
Verse 46: All the days of its confinement.
[But] not the days in which he scraped its eruption.90
Perhaps I exclude the
[house which has been] declared [unclean]
which has had its eruption scraped?91
The verse says: "any of the days."92
Shall be impure until the evening.
[This] teaches that it does not cause impurity to clothes.93
Perhaps [this refers to a case where] he waited
[even as short at space of time]
as that in which one might eat half a loaf94?
The verse says:
"Whoever will eat inside the house
shall wash his garments."95
I [know this] only of one who eats,
from where [do I know this of] one who lies down?
The verse says: "Whoever will lie down."96
I [know] only this of one who eats and lies down,
one who does not eat or lie down---
from where do we know [that he is unclean]?
The verse says, "he must wash...he must wash"97---
[this] includes [such a case].98
If so,
why are "one who eats" and "one who lies down" stated?
In order to give the measure
[of time for impurity to occur]
for one who lies down---
[the space of time] in which one might eat half a loaf.99
Verse 48: And if shall come
100
at the end of the second week.
And see, and behold! The eruption did not spread.
This verse comes to teach [us the rule regarding a case]
in which [the eruption] is [unchanged] in his sight
during the first [week] and during the second [week];
what shall he do to it?
Perhaps he should declare it clean,
as the plain sense of the verse [indicates]:
"and the kohein should declare the house pure"?
The verse says: "for the eruption has healed"101---
I have declared clean
only that which is [totally] healed,102
And considered healed is only
when a house has been scraped and plastered
and [in which] the eruption did not return.
But this [house] requires removal of the [affected stones],
scraping, replastering, and a third week.
And so is the verse interpreted midrashically:
"And if he comes during the second [week] and sees,
behold! It did not spread"103---he must plaster it,
and there can be no plastering
without removal [of stones] and scraping---
"and after plastering the house,
the kohein declares the house clean"104
---if [the eruption] does not recur
at the end of the [third] week.
Since the eruption has healed,
[but] if it returns, [the verse] has already explained [that]
a returning [eruption]
requires [the house] be dismantled.
Verse 57: To teach [the law]
of the day of becoming impure.
What day he is to declare [the house] pure
and what day he is to declare [the house] impure.105
Chapter 15 - Rashi
Verse 2: Should [discharge] flow.
Perhaps [a discharge] flowing
from anywhere should be impure?106
The verse says, "from his flesh"---and not all his flesh.107
After the verse distinguished between flesh and flesh,108
I may argue:
[The Torah] declared a male with a discharge unclean
and a female with a discharge unclean;
just as a female with a discharge [has a flow]
from a place from which she becomes unclean
with a less severe impurity--- {Hebrew Ref} ,109
[from that same place]
she becomes unclean with a severe impurity--- {Hebrew Ref} 110---
so [too] regarding a male with a discharge:
from the place from which he becomes unclean
with a less severe impurity--- {Hebrew Ref} ,111
he becomes unclean with a severe impurity--- {Hebrew Ref} .112
His discharge, he is impure.
[This] teaches in regard to a drop [of discharge]
that it causes impurity.
[This] discharge resembles water of dough made of barley,
and dissolved,113
and similar to the white of an egg which is crushed;
semen is thick,
like the white of an egg that is not crushed.114
Verse 3: [His flesh] drips.
An expression [denoting] spittle---
which drips from his flesh.
[With] his discharge,
like spittle, it issues [in a] clear [form].
Or
[his flesh] be stopped up,
because [the discharge] issues [in a] thick [form],
and closes up the opening of the membrum,
and his flesh is closed up by the drop of his discharge---
this is its plain meaning.
And its midrashic interpretation:
The first verse115 counts two sightings
and calls him unclean,116 as it is said:
"discharge [zovo] flows [zov] from the flesh---
he is unclean;"117
and the second verse118 three sightings
and called him unclean119 as it is said
"his uncleanness is in his discharge [ {Hebrew Ref} ],
his flesh drips [with] his discharge [ {Hebrew Ref} ],
or his flesh is clogged with his discharge [ {Hebrew Ref} ];
it is his uncleanness."120
How is this possible?
Two [sightings] for uncleanness,121
and the third requires him [to bring] a sacrifice.122
Verse 4: Every bed
[=anything that is used specifically for sleeping],
that which is fit for laying down on.123
Perhaps [this applies] even to [something used]
specifically for another activity?
The verse says: "upon which he lies"---
"which he lay [down on]" is not said,
but upon "which he [customarily] lies"124---
something specifically [and] always [employed] for this.
[This] excludes [an object] of which [workmen] say:
"Get up so that we can do our work!"125
[On] which he sits.
"[On which] he sat" is not said,
but "on which he [customarily] sits,"
something specifically
[and] always [employed] for this.126
Verse 5: A person who touches his bed.
[This] teaches [that] [sitting on] a bed
[causes] a more severe [uncleanness]
than [that transmitted] by touch,
for this127 becomes a primary source,128
to cause uncleanness to people [who in turn]
cause uncleanness to the clothes [they are wearing].
But touching129 which [does not involve] a bed
is only a secondary source of uncleanness,130
and only causes uncleanness to food and drink.131
Verse 6: Whoever sits on a vessel,
even if he did not touch [it],
even if ten vessels [lie] one on another,132
all cause impurity by means of "sitting,"133
and so [too] in regard to a bed.
Verse 8: If the zov spits on a ritually clean person,
and [the spittle] touches him or he carries it,
[he becomes unclean],
because spittle causes uncleanness
by means of carrying.134
Verse 9: Anything that is used for riding,
even if he had not sat on it [when riding],
for example the hold on the saddle
which is called135 arcon,
becomes impure by means of "riding."136
[Likewise,] the saddle, which is called alves
is unclean as being something to sit upon.137
Verse 10: Anyone who touches
anything which is beneath him,
[beneath] the zov.
[This] comes to teach [us] regarding a saddle138
that one who touches it is unclean,
[but] does not require washing clothes,
and this is a severity of a bed over a saddle.139
Whoever carries them---
[who carries] anything mentioned
in regard to the matter of a zov,
his discharge, his spit, his semen,
his urine, his "sitting" and his "riding"140---
carrying them causes uncleanness to people,
[who in turn] cause uncleanness to clothes
[they are wearing].141
Verse 11: And his hands were not rinsed in water.
As long as he did not immerse [to cleanse himself]
from his uncleanness,
and even if his discharge ceased
and he counted seven [clean days]142
and he is [still] lacking immersion---
he causes uncleanness in all his [ways] of uncleanness.143
And the reason the verse expressed [the idea] of
the immersion of the body of the zov
with the phrase "washing of the hands"---
is to teach you that [a person's] hidden parts144
do not need to have water touch them,
but [only] the exposed parts of the person's body,
such as the hands.
Verse 12: And an earthenware vessel
that [the zov] will touch.
Perhaps [it is unclean]
even if he touches it from the outside, etc.
as it is stated in Toras Kohanim until [the words]:
"what [type] of touch is as though [he touched] all of it?
Say: this is [when one] causes it to move."145
Verse 13: And when he (a zov) becomes ritually
clean---
when he stops [seeing a discharge].146
Seven days for his purification.
Seven days clean of the uncleanness of zivoh,
that he not see a discharge,
and all of them consecutive.147
Verse 18: They shall bathe in water.
This is a royal decree148
that a woman should become unclean
as a result of marital relations.
The reason [for her uncleanness] is not
because of the touch of semen,
for it is considered contact with one's inner parts
[and is not considered
a touch which transmits impurity].149
Verse 19: When a woman has a discharge.
Perhaps [this refers to a discharge]
from one of her organs?
The verse says:
"And she exposed the source of her blood,"150
[which implies] that only [that] blood causes uncleanness
which comes from the womb151.152
The discharge will be blood in her body.
Her discharge is called a "discharge" to cause impurity
only when it is red.153
In her menstrual impurity.
As [the verse]
"and they shall drive him out of the world."154
[This implies]
that she is driven out of contact with everyone.155
She shall be in her menstrual impurity.
Even if she only saw one sighting.156
Verse 23: If he is on the bed.
One who lies or sits on her bed or on her seat,
even if he did not touch her,
he too, is under the rule of the uncleanness
mentioned in the verse above,
which requires the washing of clothes.
On the vessel---
to include a saddle.157
When he touches it.
This speaks only of a saddle,
which was included [midrashically]
from [by the phrase] "on the vessel."158
When he touches it, he is unclean.
But is not required to wash his clothes,
for touching a saddle does not cause a person
to make his clothes unclean.159
Verse 24: Her menstrual impurity shall be on him.
Perhaps he will join her in her state---
that [is,] if he has marital relations with her
on the fifth day of her menstrual impurity
he will only be unclean
for [the remaining] three days, as she is?
The verse says: "He will be unclean seven days."
Why does the verse say:
"Her menstrual impurity will be on him"?160
Just as she causes impurity to people
and earthenware vessels,
so [too] he will cause impurity to people
and earthenware vessels.161
Verse 25: Many days,
three days.162
Outside her menstrual cycle.
After the passing of the
seven days of her menstrual uncleanness.
Or if [the discharge] flows
these three days,
after her menstrual cycle---
one day after her menstrual cycle,
she is a zovoh,
and her status is determined by this section,
not by the regulation of menstruation,163
for this one is required to count seven clean days164
and [bring a] sacrifice---
while a menstruant woman
is not required to count clean days,
but will remain in her menstrual impurity for seven days,
whether she sees [a discharge]
or whether she does not see
[a discharge within that time].
The [Rabbis] expounded in this section [the rule that]
there are eleven days
between the end of the menstrual period
and the beginning of the [next] menstrual period,
which if she sees [a discharge] for three consecutive days
during these eleven days she will become a zovoh.165
Verse 31: You shall separate.
[The word] {Hebrew Ref} [means] separation,
and so [too the words as used in the verse]
"they have separated themselves,
[moving] backwards [away from G-d].166
So [too] "the one separate from his brothers."167
And they will not die because of their impurity.
Thus the "being cut off" ( {Hebrew Ref} 168)
of one who causes impurity to the sanctuary
is called "death."
Verse 32: This is the law of the zov,
one who has had one sighting---and what is his rule?
And of him from whom semen issues---
he is like one who has had
an involuntary seminal emission ( {Hebrew Ref} ),
[and] is unclean [until] evening.
Verse 33: And for one who has a discharge,
[that is,] one who has had two sightings,
and one who has had three sightings,
whose rule is explained above.
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