Vayikro
Book 3: Leviticus
TAZRIA - RASHI COMMENTARY
Chapter 12 - Rashi
Verse 2: When a woman conceives.
R. Simlai said:
Just as the creation of mankind
[came only] after [that of] every animal, beast and bird
in the Work of Creation,
so too his teaching1 is explained [only] after
the teaching [regarding] animals, beasts and birds.2
When.... [she] conceives.
[This3 comes] to include
even [when the embryo] is born mushy---
[that is, as though] it was crushed and became as semen---
its mother [is ritually] unclean as if it were childbirth.
As the days of her menstrual flow
shall she be unclean.
According to the order4 of all impurity
mentioned in regard to a menstruant woman,5
so is she made impure by the impurity of childbirth---
even if the womb opens without [any visible] blood.6
Flow,
an expression of something which flows from her body.
Another interpretation:
An expression of illness and malady,
for a woman does not see blood without becoming ill,
and her head and limbs [feel] heavy.7
Verse 4: She will remain.
{Hebrew Ref} 8 is nothing more than an expression of
"remaining"
as [for example] "You remained in Kadesh,"9
"He settled in the Plains of Mamrei."10
that the blood is ritually pure,
[implying] that even if she sees [blood],
she is [ritually] pure.11
that the blood is ritually pure,
without a {Hebrew Ref} ,12
and [so this word] is a noun, equivalent to {Hebrew Ref} .13
The days of her purity.
[The word {Hebrew Ref} has a] {Hebrew Ref} ,14
[meaning:] "the days of her purity."
Anything holy.
[The word "anything" comes] to include terumoh,15
for this one16 is [considered]
as one who has immersed [in a {Hebrew Ref} ,
but whose purification is concluded only] after a long day.
[That is,] she immersed at the end of seven [days],
but her "sun"17 of purification does not set
until sunset of the fortieth day;18
then she brings her purification atonement the next day.
She shall not touch.
A warning to one who eats, etc.
as it was taught in [Maseches] Yevomos.19
Verse 7: He will bring it.
This teaches you that [the omission of]
only one of them20 prevents her from eating holy food,
and what is that?
That is the sin-offering, as it is said,
"and the kohein will atone for her
and she will be cleansed"---
[the one] which comes to atone---
[it is] on it that the purification depends.
And she will be cleansed.
Therefore, [we learn]
that until now21 she is considered22 unclean.23
Verse 8: One as a burnt-offering
and one as a sin-offering.
The verse placed it24 first
only for [the purpose of] reading [the Torah scroll],25
but as to [the order of] offering [the sacrifices],
the sin-offering precedes the burnt-offering;
so have we learned in [Maseches] Zevochim,
in the chapter "Kol Hatodir."26
Chapter 13 - Rashi
Verse 2: A spot of intense whiteness
or an off-white spot, etc.
These are the names of the skin-eruptions,27
[each] whiter than the other.28
A snow-white spot.
Bright spots, taie in Old French,
and so [too the word {Hebrew Ref} in the verse]
"bright in the heavens."29
To Aharon, etc.
It is a Scriptural decree,
that [the declaration] of the impurity of skin-eruptions
and their purification is only by authority of a kohein.30
Verse 3: and [if] the hair in the skin-eruption
has turned white.
At first black, it turned to white within the skin-eruption;31
the mininum [amount of] hair is two [individual hairs].32
Deeper than the skin of his body.
Every [mark of] white appearance [seems]
deeper [than the surrounding skin],
as the appearance [of anything lit by] the sun
is deeper than the shadow.
And declare him to be unclean.
He must say to him: You are unclean,"
for a white hair is a sign of uncleanness.33
[This is] a Scriptural decree.34
Verse 4: And it does not appear deeper than the skin.
I do not know its [proper] interpretation.35
Shall confine.
He36 confines him37 to one house,38
and he may not be seen39 until the end of the week,
[at which point] the signs will prove [his status].
Verse 5: Maintained its hue.
Its appearance and original size.40
And confine him...a second time.
Thus, if it spread during the first week [of confinement],
he is definitely impure.41
Verse 6: Became dimmer.
Became dimmer than its [original] appearance;
thus if its appearance remained unchanged
or it spread, it is [ritually] unclean.42
It is [merely] a white discoloration.
[ {Hebrew Ref} is] the name of a [ritually] clean skin
eruption.43
He shall wash his garments and he will be cleansed.
Since he required confinement [at one time],44
he is considered45 unclean [in some sense],
and requires immersion [in a {Hebrew Ref} ].
Verse 8: The kohein shall declare him unclean.
And from [the time] he declared him unclean,
he is definitely [unclean],46
and requires birds and shaving and a sacrifice
as mentioned in the parashoh of " {Hebrew Ref} ."
47
It is a tzora'as---
this white discoloration.48
Tzora'as.
[This noun] is of feminine gender,
{Hebrew Ref}
[=" skin eruption, mark"]
is masculine.49
Verse 10: Or healthy.
Sainement in Old French---
part of the whiteness
within the intensely white spot [turned]
to the appearance50 of flesh.
This too is a sign of uncleanness---
white hair without healthy [flesh],
as well as51 healthy [flesh] without white hair;
and even though healthy [flesh] is mentioned
only regarding an intensely white spot,
also in regard to all the appearances
and their secondary types it is a sign of uncleanness.52
Verse 11: It is an old tzora'as.
[There is] old wound under the healthy [flesh],
and this spot appears healthy above [the wound],
[but] beneath it is filled with pus---
so that you should not say,
"Since it has produced healthy [flesh],
I will declare it clean."53
Verse 12: From his head
of a man54
until his feet.
To the extent that the kohein can see,55
excluding a kohein who has become short-sighted.56
Verse 14: On the day healthy flesh appears on him.
If healthy [flesh] has sprung up in it---
but it has already been explained
that healthy [flesh] is a sign of uncleanness!57
Rather, [this refers] to a skin-eruption which [appeared]
in one of the twenty-four tips of limbs
which do not become unclean
because of [the sign of] healthy flesh---
because the skin eruption cannot be seen all at once,
since [the limbs] slope on either side.58
The tip of the limb [subsequently] changed
and the sloping side became exposed through fat,
as for example it became healthy59 and broadened,
[so that] healthy [flesh] could be seen---
the verse teaches us that it becomes unclean.60
On the day.
What does the verse teach us: "And on the day"?61
To teach us that there is a day on which you examine it,
and there is a day on which you do not examine it.
From here they [the Sages] said:
A bridegroom is given62 all seven days of festivity,63
for him, his robe, his garments, and his house,64
and so too during a festival,65
he is given66 all the days of the festival.67
Verse 15: It is tzora'as---
that flesh.68
{Hebrew Ref} , [flesh], is masculine.69
Verse 18: An inflammation.
An expression of being heated,
for the flesh has become inflamed with an injury
which came to him because of a wound,
[and] not by fire.70
That has healed.
[That is,] the inflammation has healed,71
and in its place another skin eruption has appeared.
Verse 19: Or a snow-white spot tinged with red.
That [is], the skin eruption72 is not plain white,
but variegated and intermingled with two colors---
white and red.
Verse 20: Its appearance is lower [than the skin].
Not that its substance is lower,
but because of its whiteness it appears low and deep,
as the appearance [of anything illuminated by] the sun
[seems] deeper than shadow.73
Verse 22: It is a skin eruption---
this [spot of] intense whiteness or snow-white [spot].74
Verse 23: In its place,75
[that is, not literally, "beneath it," but] in its place.
A scar of the inflammation.
As its Targum: "the impression of the inflammation,"
it is only an impression of the inflammation
which is seen in the flesh.
Any scar is an expression of wrinkling of the skin
which becomes wrinkled because of inflammation,
as [in the verse]:
"and every face shall become shrivelled."76
Retrecir in Old French.77
Scar.
Retrecissement in Old French.78
Verse 24: Healthy flesh of the burnt part.
Sainement [in Old French].
When the burnt part healed,
it became a variegated snow-white spot or plain white.
The signs of a burnt spot and the signs of an inflammation
are the same;
why [then] did the Torah separate them?79
To tell you
that they cannot be combined one with the other.80
[If] inflammation [the size of] half a half-bean develops,
and half a half-bean of burnt spot,
they may not be judged as a [whole] half-bean.81
Verse 29: On the head or in the beard.
The verse comes to distinguish between a skin-eruption
in a hairy part [of the body]
and a skin-eruption on a fleshy [part of the body];
for the sign of [impurity] of one82 is a white hair,
and the sign of [impurity] of the other83 is a golden hair.
Verse 30: There is a golden hair in it.
[That is,] the black hair in it turned golden.84
It is a nesek,
such is the name of a skin eruption
in a hairy part [of the body].
Verse 31: And there is no black hair in it.
Thus, if there was a black hair in it,
he is [ritually] clean and there is no need for confinement,
for the black hair is a sign of purity in regard to nesokim,
as it is said,
"And a black hair grew in it,
[the nesek is healed, he is clean]."85
Verse 32: And behold, it did not spread, etc.
Thus, if it spread
or there was in it a golden hair, it is unclean.
Verse 33: He shall be shaved
around the nesek.
but he shall not shave the nesek.
He leaves two hairs next to it all around,
in order that its spread should be recognizable,
for if it spreads,
it will pass the hairs
and enter the shaven [part of the skin].86
Verse 35: After he is pronounced clean.
[I know] only if it spreads
after [his] release [that he is unclean],
from where [do I know that this applies]
even at the end of the first week
or the end of the second week?
The verse says: "if it certainly spreads."87
Verse 37: And black hair.
From where [do we know]
that even green or red [is a sign of purity],
since it [=the color of the hair] is not gold?
The verse says: "and hair."88
The expression tzohov [refers to anything]
resembling the appearance of gold.89
Tzohov [is] like zohov, orpale90 in Old
French.
He is clean, and the kohein shall declare him clean.
Thus, an unclean [person]
whom the kohein declares clean is not clean.91
Verse 38: white spots,
spots.92
Verse 39: Dim white spots,
where their whiteness is not strong, but pale.
Scurf.
Like whiteness
which is seen in the flesh of a red-complexioned man,
who is called rouge [in Old French],93
between his freckles94---
this is called "scurf,"
like a like a man who is covered with freckles,
where between each freckle
the flesh glows with a strong white hue.95
Verse 40: He is [merely] bald; he is clean.
He is clean of the uncleanness of nesek,
for he is not judged by the signs of head and beard,
which [apply] to a hairy part [of the body],
but rather by the signs of a skin eruption of the flesh---
(white hair96), healthy [flesh], and spreading.97
Verse 41: If on the front of his head.
From the slope of his skull
toward his face is called gabachas---
even the temples on either side are included.
From the slope of his skull
toward his back is called karachas.
Verse 42: A white skin eruption,
tinged with red---
variegated.
From where [do we know
the rule regarding] other appearances?98
The verse says: "skin eruption."99
Verse 43: As the appearance of tzora'as
of the skin of the flesh,
like the appearance of the tzora'as
which is mentioned in the parashoh
of "the skin of the flesh"---
"When a person will have, in the skin of his flesh,"100
and what is said there?
That he becomes unclean with four [types of] appearances,
and is judged with [confinement
of a maximum] of two weeks.
It is not like the appearance of tzora'as
mentioned in [regard] to inflammations and burnt parts,
where he is judged with [confinement] of one week.
It is also not like the appearance of nesokin
in the hairy parts [of the head],
which do not cause uncleaness
by four [types of] appearance:
a spot of intense whiteness and its second,
a snow-white spot and its second.101
Verse 44: His skin eruption is on his head.
I [know the following laws102] only of nesokin;
from where [do I know] to include other afflicted persons?
The verse says: "He must surely declare him unclean"---
to include all of them.103
Regarding all of them it says:
"His clothes shall have a tear in them,
[his hair shall grow long, etc."104]
Verse 45: Have a tear in them,
torn.105
Be grown long.
Hair grown long.
And he must cover his head down to his upper lips,
like a mourner.
Upper lip,
the hair of the lips,
grenon in Old French.106
And "Unclean, unclean" shall he call out.
He must announce that he is unclean
[so that people] will keep away from him.107
Verse 46: He shall dwell alone---
that other unclean persons shall not dwell with him.
Our Rabbis said:
Why is he different from other unclean persons
to dwell alone?
Since by his slanderous tongue, he separated
man from his wife,
and a man from his fellow Jew,
so he too will be separated.108
Beyond the encampment.
Beyond the three encampments.109
Verse 48: In a linen garment and a woolen garment.
Of linen or of wool.110
Or with leather---
this [refers to] leather with which no work was done.111
Or in any object made of leather---
this [refers to] a leather with which work was done.112
Verse 49: Green,
deep green.113
Red,
deep red.114
Verse 51: A prickly tzora'as.
As in the expression, "a prickly brier,"115
poignant in Old French.
And its midrashic intepretation:
Give him a curse ( {Hebrew Ref} )
that he may not benefit therefrom.116
Verse 52: Be it in wool or in linen.
Of wool or of linen---this is its plain meaning.
And its midrashic interpretation:
Perhaps he should bring fleeces of wool or stalks of flax
and burn them with it?
The verse says: "It shall be burned in fire"---
it does not need anything else with it.117
If so, why does the verse say: "be it in wool or in linen"?
To exclude [from burning] the borders in it118
made from another material.
The word {Hebrew Ref} is an expression of "edge,"
like {Hebrew Ref} , "border."119
Verse 54: The article having the eruption.
Perhaps [washing is required]
of the place of the eruption alone?
The verse says: "the article120 having the eruption"121---
perhaps [then] the entire garment requires washing?
The verse says: "the eruption."122
How is this possible?
He should wash some of the garment along with it.123
Verse 55: After it was washed,
a passive construction.
The eruption did not change its hue.
It did not fade from its [original] color.
And the eruption did not spread.
We understand that if it did not turn [color]
and did not spread,124 it is unclean
---all the more so if it did not turn [color] but spread.
[But if] it turned [color] but did not spread,
I do not know what should be done with it.125
[Therefore] the verse says:
"He shall confine the eruption"126---in any case,127
so the words of R. Yehudah.
But the Sages say, etc., as it is in Toras Kohanim.128
I make mention of this here129
[in order] to explain th[is] verse properly.
It is a deep mark.
An expression [denoting] a pit,
as [in the verse] "in one of the pits,"130
that is to say, it is deep,
an eruption whose appeared is sunken.131
Be it in a worn garment or be it in a new garment.132
As its Targum, "in its worn state or in its new state."
In a worn,
worn, old.
And [these expressions are used]
for the midrashic interpretation
which requires a {Hebrew Ref} .133
How do we know
that if [the eruption's] spreading over [the entire garment]
[is considered a sign] of cleanness for garments?
{Hebrew Ref} and {Hebrew Ref} is said in [regard] to a
person,
and {Hebrew Ref} and {Hebrew Ref} is said in [regard] to
a garments,
just as in the former case
[if] it spread throughout all of it it is clean,
so here [if] it spread throughout all of it, it is clean.
Therefore, the verse seized
on the expression of {Hebrew Ref} and {Hebrew Ref} .
Regarding the matter of its Targum[ic interpretation]
this is its [plain] meaning:
{Hebrew Ref} is an expression [denoting] "old"
and {Hebrew Ref} is an expression [denoting] "new,"
as though it were written "at its end or at its beginning."
Because {Hebrew Ref} is an expression [denoting] the back,134
and {Hebrew Ref} is an expression [denoting] the front,135
as it is written: "and if on the front [of his head],"136
and the {Hebrew Ref} [refers to] anything which slopes down
and descends from the skull and to the back.
So it is explained in Toras Kohanim.137
Verse 56: He shall tear it.
He shall tear the place of the eruption from the garment
and burn it.138
Verse 57: It is a recurrent outbreak.
Something which returns and erupts.
You shall burn it in fire---
the whole garment.139
Verse 58: The eruption disappears from them,
if when they wash it at first,140 by order of the kohein,
the eruption disappears from it entirely.
It shall be washed a second time.
An expression of immersion [in a mikveh];
the Targum[ic expression] of "washing" in this section
is an expression of whitening.141
"and it shall be whitened"---except for this [case],
where it [refers] not to whitening but to immersion.
Therefore its Targum is "and it shall be dipped."142
So too all clothes washing---
which [really refer to] immersion
are translated [into Aramaic] as "and it shall be dipped."
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