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レビ記 13章
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レビ記 13章
ラシ（シュロモ・イツハキ）『ラシ レビ記注解』
1
Leviticus 13:2
'שאת או ספחת וגו — These are the names of leprous plagues — A RISING, A SCAB etc., — and they are the one whiter than the other (cf. Shevuot 5b; Sifra, Tazria Parashat Nega'im, Section 1 4).
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2
Leviticus 13:2
בהרת means SPOTS, taie in O. F. — Similar is (Job 37:21) “It is a spot (בהיר) in the skies”.
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3
Leviticus 13:2
'אל אהרון וגו [HE SHALL BE BROUGHT] TO AARON etc. — It is an enactment of Scripture that the uncleanness and purification of leprous plagues are pronounced only by the mouth of a priest (Sifra, Tazria Parashat Nega'im, Section 1 9).
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4
Leviticus 13:3
הפך לבן [THE HAIR …] IS TURNED WHITE — This means that at first it was dark, and it turned white within the plague. The smallest number of hairs implied by the term שער is two (Sifra, Tazria Parashat Nega'im, Chapter 2 2).
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5
Leviticus 13:3
עמק מעור בשרו [THE PLAGUE] IS DEEPER THAN THE SKIN OF HIS FLESH — Every white colour is deep (in contrast to a dark colour surrounding it) just as the colour of anything illuminated by the sun is deeper than the shadow (Shevuot 6b).
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レビ 13:3
6
Leviticus 13:3
וטמא אתו HE SHALL PRONOUNCE HIM UNCLEAN — He (the priest) shall say to him. “Thou art unclean” — for it is an enactment of Scripture that hair that has become white is a symptom of uncleanness.
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7
Leviticus 13:4
ועמק אין מראה AND ITS APPEARANCE BE NOT DEEPER [THAN THE SKIN] — I do not know the meaning of this.
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レビ 13:4
8
Leviticus 13:4
והסגיר HE SHALL SHUT [HIM UP] — He shall shut him up in one house and shall not see him again until the end of the week. Then the symptom that show themselves shall decide regarding him whether he is unclean or not.
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レビ 13:4
9
Leviticus 13:5
בעניו means in its original colour and size.
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レビ 13:5
10
Leviticus 13:5
שנית … והסגירו HE SHALL SHUT HIM UP … A SECOND TIME — Consequently if it has spread during the first week, he is decidedly unclean, and no further quarantine is required.
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レビ 13:5
11
Leviticus 13:6
כֵּהֶה means it has become paler than its former color — consequently if it remains in its color or if it has spread he is unclean.
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レビ 13:6
12
Leviticus 13:6
מספחת — This is the name of a clean leprous disease.
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レビ 13:6
13
Leviticus 13:6
וכבס את בגדיו וטהר AND HE SHALL WASH HIS GARMENTS AND BE CLEAN — Since he required shutting up he was termed (was regarded as coming under the term) “unclean” (although it now transpires that he was clean), and he must undergo immersion in a ritual bath.
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レビ 13:6
14
Leviticus 13:8
וטמאו הכהן AND THE PRIEST SHALL PRONOUNCE HIM UNCLEAN — and as soon as he has pronounced him unclean he is a decided leper and he is obliged when he recovers from his leprosy to bring two birds (as a means of his purification) and to shave his flesh and to bring the offering which is mentioned in the section beginning זאת תהיה — Leviticus ch. 14 (cf. Megillah 8b).
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15
Leviticus 13:8
צרעת הוא IT IS A LEPROSY — this מספחת is a leprosy (while the מספחת mentioned in v. 6 is a clean scab)
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16
Leviticus 13:8
The word צרעת is feminine; נגע is masculine.
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レビ 13:8
17
Leviticus 13:10
ומחית A QUICK [RAW FLESH] — sainement in old French English healing; — it means that the part of the white within the “higher-lying white spot” (השאת) has turned to a flesh-colour; this, too, is a symptom of uncleanness; — white hair without healthy flesh, and healthy flesh without white hair . Although healthy flesh is mentioned only in connection with a spot of higher-lying colour, in the case of all pure white colours (snow-white and wool-white) and their shades (lit., derivations) it is also a symptom of uncleanness(cf. Sifra, Tazria Parashat Nega'im, Section 3 1; Mishnah Negaim 4:6).
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18
Leviticus 13:11
צרעת נשנת הוא IT IS AN OLD LEPROSY — i. e. it is an old leprous malady beneath the sound flesh, and this wound appears healthy above, but underneath it is full of moisture (pus), therefore the priest shall pronounce it unclean. Scripture states this in order that you should not say: since healthy flesh has come over it I shall pronounce it clean.
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19
Leviticus 13:12
מראשו FROM THE HEAD of the man ועד רגליו AND UNTO HIS FEET,
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20
Leviticus 13:12
לכל מראה עיני הכהן WHERESOEVER THE PRIEST LOOKETH (lit., to the whole sight of the priest’s eyes) — This excludes a priest the sight of whose eyes is darkened (whose sight is imperfect) (Sifra, Tazria Parashat Nega'im, Chapter 4 4).
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21
Leviticus 13:14
בו בשר חי וביום הראות BUT ON THE DAY WHEN RAW FLESH APPEARETH IN HIM [HE SHALL BE UNCLEAN] — If this means that a healthy spot sprang up in it and that on this account it is unclean, surely, however, it has already been stated that the healthy spot is a symptom of uncleanness! Why repeat it here? But it is the following case: that the plague was on one of the “twenty-four tips of the limbs” that project from the body (cf. Rashi on Exodus 21:26), — which cannot become unclean (i. e. be declared unclean) because it has healthy flesh since the leprous plague as a whole cannot be seen at one time, (as is required by Scripture stating: לכל מראה עיני הכהן cf. Kiddushin 25a),because they (the two sides of the affected limb) slope in different directions (Mishnah Negaim 6:7; Kiddushin 25a) — and the tip of the limb altered, so that its sloping side became visible through fat, as e. g., if it (the tip of the limb) became thick and broadened (so that the sloping sides flattened out to form one surface with the limb) and the healthy flesh thus becomes visible in it, Scripture informs us that it (such healthy flesh) makes it unclean on the day when it is seen in it (Sifra, Tazria Parashat Nega'im, Chapter 5 1).
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22
Leviticus 13:14
וביום — Why is this word used (it might have said ובהראות)? To inform us that there are days when you may see (examine) the plague and there are days when you may not examine. On this account they (the Rabbis) said: A bridegroom is given a respite of all the seven days of the marriage festivities — to him, and to his clothing and his house (i.e. whether he himself or his clothing, cf. v. 17, or his house, cf. Leviticus 14:33 ff., has been affected by a leprous disease), and similarly on a festival he (everyone) is given a respite all the days of that festival — and during these periods the priest may not come to examine him or his clothing or his house (Mishnah Negaim 3:2; Moed Katan 7b; Sifra, Tazria Parashat Nega'im, Chapter 5 2; cf. Bekhorot 43b).
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23
Leviticus 13:15
צרעת הוא IT IS A LEPROSY — that flesh is a leprosy; בשר is masc., and therefore the pronoun הוּא is used as its copula.
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24
Leviticus 13:18
שחין A BOIL — The word expresses the idea of heat. It is so called because the flesh has become inflamed by an injury which came about as the result of a blow and not as the result of fire (the latter case being mentioned in v. 24 and being termed a מכוה) (Chullin 8a).
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25
Leviticus 13:18
ונרפא AND IT BECAME HEALED — the boil (not the flesh also mentioned in this verse) became healed and in its place it produced another plague (the שאת mentioned in the next verse).
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26
Leviticus 13:19
או בהרת לבנה אדמדמת in OR A BRIGHT SPOT REDDISH-WHITE — It means that the plague is not evenly white but it is compounded and intermingled with two colours — white and red.
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27
Leviticus 13:20
מראה שפל IT BE IN SIGHT LOWER [THAN THE SKIN] — it itself is not deeper, but on account of its whiteness it appears lower and deeper (מראה שפל), just as the colour of anything illuminated by the sun is deeper than the shadow (see Rashi v. 3).
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レビ 13:20
28
Leviticus 13:22
נגע הִוא IT IS A PLAGUE — this rising or bright spot is a plague (שאת and בהרת are fem., hence the fem. adj. הִיא).
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レビ 13:22
29
Leviticus 13:23
.תחתיה means IN ITS PLACE (and not “beneath it”).
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30
Leviticus 13:23
צרבת שחין [IT IS] A BURNING BOIL — Understand this as the Targum does: רשם שחנא — i. e. it is only a mark (a scar) of the inflammation, discernible in the flesh. Wherever צרבת occurs it denotes the contraction of skin which has become shrivelled through inflammation. Similar is, (Ezekiel 21:3) “and every face shall become shrivelled (ונצרבו)” through the heat mentioned in the verse, retrecir in old French, to contract.
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31
Leviticus 13:23
צרבת is retrecissement in old French, (English = contraction).
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32
Leviticus 13:24
מחית המכוה IIEALED FLESH OF THE BURNT PART — sainement in old French The text means that when the burnt part was healed it turned into a bright spot variegated or evenly white (i.e. 'וכו והיתה denotes “and the healed flesh became a white bright spot etc.”). The symptoms of cleanness or uncleanness of a burn and the symptoms of a boil are exactly similar. Why, then, has Scripture mentioned them separately (in two paragraphs, instead of saying ואדם כי יהיה בעור בשרו שחין ומכוה )? To tell us that they cannot be combined one with the other to make up the minimum size of a spot which is a symptom of leprosy — if, e. g., there develops a leprous spot the size of a half of a גריס (a גריס is a half-bean; חצי גריס is a half of this), in a boil (שחין), and one of the size of a half גריס in a burn (מכוה), they do not come under the law of a full גריס(the minimum size for an unclean spot) (Chullin 8a).
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33
Leviticus 13:29
בראש או בזקן UPON THE HEAD OR UPON THE BEARD — Scripture intends to make a difference between a plague which is on a place where hair grows and a plague which is on a place where flesh is (already mentioned v. 38) — that as regards this (that on the flesh) its symptom of uncleanness consists in white hair, and as regards the other its symptom consists in gold-coloured hair (Sifra, Braita d'Rabbi Yishmael 14).
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34
Leviticus 13:30
ובו שער צהוב AND THERE BE IN IT A GOLD-COLOURED HAIR — This means that the black hair that was in it has turned into gold-coloured (cf. Rashi on v. 3).
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レビ 13:30
35
Leviticus 13:30
נתק הוא — this (נתק) is the name of a plague which is on the spot where hair grows.
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レビ 13:30
36
Leviticus 13:31
ושער שחור אין בו AND THERE IS NO BLACK HAIR IN IT [THE PRIEST SHALL SHUT HIM UP] — Consequently, if there is black hair in it, he is clean, and does not require to be shut up — for black hair is a characteristic of cleanness in cases of נתקים, as it is stated, (v. 37) “if there is black hair grown up in it … [he is clean]” (Sifra, Tazria Parashat Nega'im, Chapter 8 9).
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37
Leviticus 13:32
'והנה לא פשה וגו AND BEHOLD IF [THE SCAB] SPREAD NOT etc. — Consequently, if it spreads or there is in it gold-coloured hair it is unclean.
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レビ 13:32
38
Leviticus 13:33
והתגלח AND HE SHALL CUT HIS HAIR around the scall,
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レビ 13:33
39
Leviticus 13:33
ואת הנתק לא יגלח BUT THE SCALL ITSELF HE SHALL NOT CUT THE HAIR OF — this means that he leaves a row of two hairs quite close to it around it in order that it may become discernible if it (the scall) spreads, for if it spreads it passes the hair and will extend to the spot where the hair has been cut off (Mishnah Negaim 10:5; Sifra, Tazria Parashat Nega'im, Chapter 9 7).
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40
Leviticus 13:35
אחרי טהרתו [AND IF THE SCALL SPREADS AT ALL …] AFTER HIS BEING PRONOUNCED CLEAN — I have here only the statement that he is unclean if it spreads after he has been freed from the quarantine; whence do I know that the same applies if it has spread by the end of the first week and or by the end of the second week? Because it states here: “if it spreads at all” (Sifra, Tazria Parashat Nega'im, Chapter 9 9).
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レビ 13:35
41
Leviticus 13:37
ושער שחור AND [THERE BE] BLACK HAIR — Whence do I know that this applies also to yellow or reddish hair which also, like black hair here mentioned, are not gold-coloured? Because it states ושער “and hair” (whatever its colour may be) (Sifra, Tazria Parashat Nega'im, Chapter 9 14). The expression צָהוֹב denotes anything like the appearance of gold, and צהוב is equivalent to זהוב, orpàle in old French (English = pale gold).
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42
Leviticus 13:37
טהור הוא וטהרו הכהן HE IS CLEAN AND THE PRIEST SHALL PRONOUNCE HIM CLEAN — Consequently a person who is really unclean whom the priest pronounces clean is not clean. [It is true that the declaration is left to the priest — as pointed out by Rashi on v. 2 — but if he erred or willfully pronounced the unclean person clean it is of no effect for Scripture states: he is clean and the priest then — and then only — shall pronounce him clean] (Sifra, Tazria Parashat Nega'im, Chapter 9 16).
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43
Leviticus 13:38
בהרות are SPOTS.
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44
Leviticus 13:39
כהות לבנות DULL WHITE — It means that their whiteness is not intense but a dull white.
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レビ 13:39
45
Leviticus 13:39
בהק A BRIGHTNESS — just like the white which shows itself in the flesh of a ruddy man, who is termed rouge in old French, between his red spots: this is called בהק “brightness” — like a man who is covered with lentil-like spots, when between one lentil-like spot and another the flesh shows bright with a pure brightness.
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レビ 13:39
46
Leviticus 13:40
קרח הוא טהור הוא HE IS BALD, HE IS CLEAN — clean from the uncleanness of נתק (a scall in a hairy spot) (Sifra, Braita d'Rabbi Yishmael 15), for he is not subject to the law about the symptoms of the head or the beard, which are places where hair grows, but to that about the symptoms of a plague on the skin of the flesh — [white hair], healthy flesh or the spreading of the plague.
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レビ 13:40
47
Leviticus 13:41
ואם מפאת בניו AND IF FROM THE CORNER OF HIS FACE [THERE FALLS OFF THE HAIR OF HIS HEAD] — The area from the slope of one’s skull in the direction of the face is called גבחת (and that explains why the man suffering from such a malady is here called גבח) — and the temples on both sides are also included; and the area from the slope of one’s skull in the direction of the back of his head is termed קרחת (hence the term קרח in v. 40) (Sifra, Tazria Parashat Nega'im, Chapter 10 7).
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48
Leviticus 13:42
נגע לבן אדמדם A RISING OF THE SORE REDDISH-WHITE — variegated (the term לבנה אדמדמת does not signify white and red each separately, but mingled: reddish-white). Whence may we learn that the plague is unclean too if it has the other colours (not variegated, but plain white shades of white which are the distinguishing characteristics of the plagues)? Because it states here: נגע, a plague (it describes it as a ‘‘plague” and therefore all colors applicable to a “plague” apply to it also).
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レビ 13:42
49
Leviticus 13:43
כמראה צרעת עור בשר AS THE COLOUR OF LEPROSY IN THE SKIN OF THE FLESH — it is like the colour of the leprosy which is mentioned in the section dealing with the plague on the skin of the flesh (v. 2): “When a man hath in the skin of his flesh …”.What is stated about that? That it makes one unclean by reason of four shades of white, and that it is subject to the law of quarantine during two weeks. And it is not to be treated like the colour of the leprosy mentioned in the case of the boil (v 18) or burn (v. 24) which though also unclean by reason of four shades of white are, however, subject to the law of quarantine for one week only, (i. e if at the end of the week there is neither white hair, nor has it spread the priest at once declares him clean); nor must it be treated as the colour of נתקין on a spot where hair grows — which do not make a person unclean by cause of four colours: a שאת and its subspecies, and that of a בהרת and its subspecies.
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50
Leviticus 13:44
בראשו נגעו HIS PLAGUE IS ON HIS HEAD — I have only a statement that the following laws apply to the case of נתקין, plagues on hairy places! Whence may we learn that there are included the sufferers from all other kinds of leprous plagues? Because it states מא יטמאנוט, “he shall in any case proclaim him unclean” (Sifra, Tazria Parashat Nega'im, Chapter 12 2)— thus including all of these: regarding all of these it says: “his garments shall be rent etc.”.
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レビ 13:44
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ラシ レビ記注解 レビ記 13章 | NeON Church