## Ibn Ezra on Leviticus Chapter 13

###### Ibn Ezra on Leviticus 13:1:1
[Ibn Ezra on Leviticus 13:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:1:1)

**וידבר ה׳‎ אל משה ואל אהרן.** וטעם אהרן. כי על פיו יהיו כל נגעי אדם מי שיטהר ומי שיטמא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE LORD SPOKE UNTO MOSES AND UNTO AARON. This commandment was directly communicated to Aaron because all human maladies shall be determined according to his pronouncement.¹ Aaron shall declare who is clean and who is unclean.

footnotes:
¹ See Deut. 21:5.


###### Ibn Ezra on Leviticus 13:2:1
[Ibn Ezra on Leviticus 13:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:2:1)

**אדם.** ולא אמר איש איש מבית ישראל להכנים הגרים וכן אדם כי יקריב מכם כי תורה אחת לאזרח ולגר בקרבנות גם כן והכניס הגר שלא יטמא אחר כי הצרעת היא מהחליים הנדבקים מהחולה אל השלם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHEN A MAN. Scripture does notread, “Whosoever… of the house of Israel”² because it wants to include strangers.³, Scripture employs the term “man” because the latter includes converts to Judaism. According to Krinsky, I.E. interprets similarly. However, this is far from certain, for elsewhere I.E. refers to any non-Jew living in the Land of Israel as a stranger. See I.E. on Ex. 20:8 (Vol. 2, p. 427). Similarly *When any man of you*⁴. (Lev. 1:2), for there is one law to the native born and to the stranger⁵. regarding offerings. The Torah includes the stranger [in the laws relating to maladies]⁶ so that the stranger does not defile another person, for leprosy is a disease that is passed on from the sick to the healthy.⁷

footnotes:
² I.E. paraphrases Lev. 20:2. His point is that our verse reads “a man,” not an Israelite.
³ According to the Sifra
⁴ Bringeth an offering unto the Lord
⁵ See Lev. 22:18: Whosoever he be of the house of Israel, or of the strangers in Israel
⁶ The stranger, like the Israelite, is quarantined as long as he has the malady.
⁷ This comment seems to indicate that I.E., contrary to Krinsky, refers to a non-Jewish stranger.


###### Ibn Ezra on Leviticus 13:2:2
[Ibn Ezra on Leviticus 13:2:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:2:2)

**והובא.** ברצונו ושלא ברצונו כי הרואה בו אחד מסימנים אלו יכריחנו שיבא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEN HE SHALL BE BROUGHT. By his consent or against his will, for one who sees one of these signs⁸ will force the afflicted [to go to the *kohen* ].

footnotes:
⁸ On someone’s body.


###### Ibn Ezra on Leviticus 13:2:3
[Ibn Ezra on Leviticus 13:2:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:2:3)

**או אל אחד מבניו הכהנים.** טעם אהרן הוא הכהן המשוח תחתיו וטעם אחד מבניו הכהנים ההדיוטים שימצאו חוץ למקדש ככהני ענתות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[UNTO AARON THE PRIEST.] The meaning of *Aaron the priest* is, the *kohen* who is anointed in his place.⁹.

footnotes:
⁹ Aaron means Aaron and those who succeed him as kohen gadol


###### Ibn Ezra on Leviticus 13:2:4
[Ibn Ezra on Leviticus 13:2:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:2:4)

וטעם **הכהנים.** שלא יהיו מהפסולים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OR UNTO ONE OF HIS SONS THE PRIESTS. This means one of the common priests outside of the temple¹⁰ such as the *kohanim* of Anatot.¹¹. It was the birthplace of the prophet Jeremiah. See Jer. 1:1. The meaning of *the priests* is that they should not be from among those who are disqualified to serve as priests.¹²? Hence I.E.’s comment.

footnotes:
¹⁰ In the temple period.
¹¹ A city of kohanim
¹² Aaron’s descendents are priests by virtue of their pedigree. Why then was it necessary for Scripture to add the priests


###### Ibn Ezra on Leviticus 13:2:5
[Ibn Ezra on Leviticus 13:2:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:2:5)

ומלת **שאת.** כמו שרפה וכן והמשאת החלה וישאם דוד ויתכן שנקרא כן בעבור שהאש תולדתה להנשא למעלה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[A RISING.] The word *se’et* (a rising) means a burn.¹³ is the name of an illness caused by the burning bile in the body (Nahmanides). Similarly *maset* (fire) in *But when the fire began to rise*¹⁴ (Jud. 20:40) and *va-yisa’em david* (and David burnt them)¹⁵ (II Sam. 5:21). The *se’et* is probably so called because it is the nature of fire to rise upwards.¹⁶, which means to lift up. Hence I.E.’s comment.

footnotes:
¹³ Se’et
¹⁴ Translated according to I.E.
¹⁵ Translated according to I.E.
¹⁶ The word for fire comes from the root nun, sin, alef


###### Ibn Ezra on Leviticus 13:2:6
[Ibn Ezra on Leviticus 13:2:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:2:6)

**ספחת.** מגזרת ספחני נא ונספחו על בית יעקב חולי שיתחבר אל מקום אחד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A SCAB. The word *sappachat* (scab) is related to *sefachani* (put me)¹⁷ in *Put me, I pray thee* (I Sam. 2:36) *and ve-nispechu* (and they shall cleave) in and *they shall cleave to the house of Jacob* (Is. 14:1). It refers to a disease which attaches itself to one place.

footnotes:
¹⁷ That is, attach me.


###### Ibn Ezra on Leviticus 13:2:7
[Ibn Ezra on Leviticus 13:2:7](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:2:7)

**בהרת.** מגזרת בהיר הוא בשחקים והוא נודע שיעשה כדמות אות וסימן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A BRIGHT SPOT. The word *baheret* (bright spot) is related to the word *bahir* (bright) in *which is bright in the skies* (Job 37:21). It is a known malady which produces a mark and a sign.


###### Ibn Ezra on Leviticus 13:4:1
[Ibn Ezra on Leviticus 13:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:4:1)

**הפך לבן.** טעמו נהפך ללבן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BE TURNED WHITE. *Hafakh lavon* means be turned white.¹⁸ is a *kal*. A *kal* is active. I.E. points out that in our verse, *hafakh* has the meaning of a passive form.

footnotes:
¹⁸ Hafakh


###### Ibn Ezra on Leviticus 13:4:2
[Ibn Ezra on Leviticus 13:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:4:2)

**עמוק.** יותר יש בעמקו מעומק העור ואיננו כמו שפל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BE DEEPER. Its depth is deeper than the depth of the skin. The word *amok* (deep) does not mean the same as *shafal* (lower) (v. 20).¹⁹ (deep) is deeper than *shafal* (lower) (Weiser).

footnotes:
¹⁹ Amok


###### Ibn Ezra on Leviticus 13:4:3
[Ibn Ezra on Leviticus 13:4:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:4:3)

**וטמא אותו.** בדבור שיאמר שהוא טמא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND PRONOUNCE HIM UNCLEAN.²⁰ Verbally.²¹ should be rendered, and shall pronounce him unclean. He shall declare him unclean.

footnotes:
²⁰ Literally, and shall make him unclean.
²¹ In other words, and shall make him unclean


###### Ibn Ezra on Leviticus 13:4:4
[Ibn Ezra on Leviticus 13:4:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:4:4)

**והסגיר הכהן את הנגע שבעת ימים.** האדם יהיה נסגר והוא ייחל עד שבעת ימים כי רובי החליים ישתנו ביום השביעי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEN THE PRIEST SHALL SHUT UP HIM THAT HATH THE PLAGUE SEVEN DAYS.²²) seven days. The person shall be shut up.²³ (et ha-nega) means the person who has the affliction. He shall wait up to seven days, for most illnesses change on the seventh day.²⁴

footnotes:
²² Literally, then the priest shall shut the plague (et ha-nega
²³ In other words, the plague
²⁴ See I.E. on Lev. 12:2 and the notes thereto.


###### Ibn Ezra on Leviticus 13:5:1
[Ibn Ezra on Leviticus 13:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:5:1)

**עמד בעיניו.** הטעם במראהו כי המראה הוא בעין וכל המפרשים אמרו שטעמו בעצמו והטעם כאשר היה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
STAY IN ITS APPEARANCE. *Amad be-enav*²⁵ means stay in its appearance. The term *enav*²⁶ is employed, for its appearance is seen by the eye. All the commentaries says that *beenav* (in its appearance) means in its make-up, that is, in the way it was.²⁷ (it remains as it was). Also see Rashi: “In its appearance in its original size.” According to this interpretation *amad be-enav* (stay in appearance) is to be rendered, remained as it was.

footnotes:
²⁵ Literally, stay in its eyes.
²⁶ Literally, its eyes.
²⁷ See Onkolos: kum ke-dehavah


###### Ibn Ezra on Leviticus 13:5:2
[Ibn Ezra on Leviticus 13:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:5:2)

**פשה.** כענין נפוש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SPREAD. *Pasah* means spread.


###### Ibn Ezra on Leviticus 13:6:1
[Ibn Ezra on Leviticus 13:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:6:1)

**שנית.** פעם שנית:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AGAIN. *Shenit* (again) means a second time.


###### Ibn Ezra on Leviticus 13:6:2
[Ibn Ezra on Leviticus 13:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:6:2)

**כהה הנגע.** רבים החכמים אמרו כמו חשך ועדותם ותכהין עיניו מראות ואמרו כי כהות לבנות פירושו כמו לבנה אדמדמת שיהיו בו שניהם ולפי דעתי שמלת כהה הפך פשה ומגזרת ותכהין עיניו והקרוב אליו ולא כהה בם וטעם לא פשה הנגע במקום אחר והנה הם שני סימנים שכהה המקום הנגוע ולא פשה בשלם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE PLAGUE BE DIM. Many of the wise men say that the word *kehah* (dim) means dark.²⁸ (the plague be dim) means the affliction is black. They offer proof from *vatikhhena* (were dim) in *and his eyes were dim* (Gen. 27:1).²⁹ They say that the phrase *kehot levanot* (dull white) (v. 39) is similar to *le-vanah adamdamet* (reddish-white) (v. 19)³⁰ (dull white) means black white. in that it contains both colors. However, I believe that the word *kehah* (dim) is the reverse of *pasah* (spread).³¹ It is related to the word *va-tikhhena* (were dim) in *and his eyes were dim* (Gen. 27:1). The word *khihah* (stopped) in *and he diminished*³² *them not*³³ (I Sam. 3:13) is close to it. The meaning of *kahah ha-nega* (the plague be dim) is that the plague did not spread to another place. Note, there are two signs, namely, the size of the affliction was diminished and it did not spread to the healthy part of the body.

footnotes:
²⁸ According to this interpretation kehah ha-nega
²⁹ According to this interpretation the clause should be rendered, and his eyes were dark.
³⁰ In other words, kehot levanot
³¹ It means diminished.
³² Translated according to I.E. See Krinsky.
³³ He did not “cut them down to size.”


###### Ibn Ezra on Leviticus 13:6:3
[Ibn Ezra on Leviticus 13:6:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:6:3)

**וטהרו.** יאמר שהוא טהור כי מספחת היתה ואם פשתה אחר כן הנו טמא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEN THE PRIEST SHALL PRONOUNCE HIM CLEAN.³⁴ The *kohen* shall say that he is clean,³⁵ shall declare him clean. for it was a scab (*mispachat*). However, if it spreads afterwards he is unclean.

footnotes:
³⁴ Literally, and the priest shall clean him.
³⁵ In other words, “and the priest shall clean him” means: and the kohen


###### Ibn Ezra on Leviticus 13:9:1
[Ibn Ezra on Leviticus 13:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:9:1)

**והובא.** האדם כחברו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEN HE SHALL BE BROUGHT. The man having the affliction. *Be brought* is to be interpreted like its counterpart.³⁶

footnotes:
³⁶ In verse 2. It means he shall be brought with or without his consent. See I.E. on verse 2.


###### Ibn Ezra on Leviticus 13:10:1
[Ibn Ezra on Leviticus 13:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:10:1)

**והיא הפכה.** השער השחור ללבן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IT HAVE TURNED. The black hair white.³⁷

footnotes:
³⁷ The illness turned the black hair white.


###### Ibn Ezra on Leviticus 13:10:2
[Ibn Ezra on Leviticus 13:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:10:2)

**ומחית.** פירוש בשר חי והנה הבשר שלא ירגיש איננו כן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
QUICK. The meaning of *michyat* (quick) is live flesh.³⁸ (raw flesh; literally, live flesh) explains *michyat* (quick). Flesh which does not feel is not alive.

footnotes:
³⁸ In other words, basar chai


###### Ibn Ezra on Leviticus 13:11:1
[Ibn Ezra on Leviticus 13:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:11:1)

**נושנת.** קדמונית:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OLD. Of yore.


###### Ibn Ezra on Leviticus 13:11:2
[Ibn Ezra on Leviticus 13:11:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:11:2)

מלת **יסגירנו.** יוצאה לשנים פעולים והטעם שיצוה שיסגר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
*Yasgirennu* (shut him up) governs two actions.³⁹. It means he shall command that the afflicted be shut up.

footnotes:
³⁹ I.E.’s term for the hifil


###### Ibn Ezra on Leviticus 13:13:1
[Ibn Ezra on Leviticus 13:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:13:1)

**וטהר את הנגע.** כי כבר יצא הנגע כולו לחוץ והוא סר ממנו וטעם **וטהר את הנגע.** בדבור שאותו הנגע לא יטמא אחרים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HE SHALL PRONOUNCE HIM CLEAN THAT HATH THE PLAGUE. For the plague has already surfaced and removed itself from the afflicted. The meaning of *ve-tiher et hanaga*⁴⁰ (he shall pronounce him unclean that hath the plague) is that he shall verbally clean the affliction; that is, he shall declare that this plague will not make others unclean.

footnotes:
⁴⁰ Literally, and he shall clean the malady.


###### Ibn Ezra on Leviticus 13:16:1
[Ibn Ezra on Leviticus 13:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:16:1)

**או כי ישוב.** שיתכן שישוב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BUT IF THE RAW FLESH AGAIN BE TURNED.⁴¹ For it is possible that the affliction will return.

footnotes:
⁴¹ Literally, but if the raw flesh return. Hence I.E.’s comment.


###### Ibn Ezra on Leviticus 13:19:1
[Ibn Ezra on Leviticus 13:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:19:1)

**לבנה אדמדמת.** מעורבת משני העינים או קצתם כן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
REDDISH-WHITE. A mixture of the two colors. Or a little of each.


###### Ibn Ezra on Leviticus 13:19:2
[Ibn Ezra on Leviticus 13:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:19:2)

מלת **צרעת** מחלה וכן ושלחתי את הצרעה ואין מלת ושלחתי טענה כי הנה ישלח דברו אני שולח את כל מגפותי ישלח בם חרון אפו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The word *tzara’at* (leprosy) (v. 20) means a disease. Similarly *ha-tzirah* (the disease)⁴² in *I will send the disease* (Ex. 23:28). The fact that the Torah reads, *and I will send* is no argument against this interpretation,⁴³ means a disease. There are some who argue that the term “sent” (*shalach*) applies only to living things. They translate *ha-tizirah* (the disease) in Ex. 23:28 as the hornet. They render Ex. 23:28 as *I will send the hornet*. for Scripture reads, *He sent His word* (Ps. 107:20); *For I…send all My plagues* (Ex. 9:14); and *He sent forth upon them the fierceness of His anger* (Ps. 78:49).

footnotes:
⁴² Translated according to I.E.
⁴³ That tzirah


###### Ibn Ezra on Leviticus 13:20:1
[Ibn Ezra on Leviticus 13:20:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:20:1)

**והנה מראה.** לא יתכן בדקדוק מראה בקמץ גדול תחת האל״ף והה״א במפיק כמו ידה רגלה כי לא נמצא כן בבעלי הה״א הנח הנעלם בסוף המלה ודגשות נו״ן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND, BEHOLD, IF THE APPEARANCE THEREOF. It is not grammatically correct to vocalize the *alef* of *mareha* (its appearance) with a long *kamatz* and a *mappik*⁴⁴ of *marah* is a pronominal suffix. We would therefore expect it to have a *mappik*. Hence I.E.’s comment. in the *heh* as in the case of *yadah* (her hand) and *raglah* (her foot),⁴⁵ (her hand) and *raglah* end in *kamatz, mappik heh*. If *marehah* followed their vocalization, the word would read *marah*. for we do not find words whose roots end in a silent *heh* to be so treated.⁴⁶.

footnotes:
⁴⁴ A dot which indicates a pronominal suffix (her or its). The heh
⁴⁵ Yadah
⁴⁶ The root of marehah is resh, alef, heh


###### Ibn Ezra on Leviticus 13:21:1
[Ibn Ezra on Leviticus 13:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:21:1)

**יראנה** כמו יסגירנה לחסרון הה״א הנוסף וכן מלת ממנה וממנו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[LOOK ON IT.] The *nun* of *yirennah* (look upon it) has a *dagesh* in it like the *nun* of *yasgirennu* (v. 11) to compensate for the missing added *heh*.⁴⁷. The word should have read *yirenhah. Yasgirennu* should have read *yasgirennhu*. The same is true with *mi-mennah* (from her) and *mi-mennu* (from it).⁴⁸ and *mi-mennu* (from it) should have read *mi-mennhah* and *mi-mennhu*. See I. E. on Ex 1:9 (Vol. 2, pp. 11-14).

footnotes:
⁴⁷ A pronominal suffix heh
⁴⁸ Mi-mennah


###### Ibn Ezra on Leviticus 13:23:1
[Ibn Ezra on Leviticus 13:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:23:1)

**ואם תחתיה.** אם עמדה במקומה כי יש נגע שיסע ממקום אל מקום:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN ITS PLACE.⁴⁹ (literally, beneath it). If the affliction stays in its place,⁵⁰ is to be rendered, it its place. for there are afflictions that move from place to place.

footnotes:
⁴⁹ Hebrew, tachtehah
⁵⁰ Tachtehah


###### Ibn Ezra on Leviticus 13:23:2
[Ibn Ezra on Leviticus 13:23:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:23:2)

**צרבת.** כמו ונצרב׳‎ בו כל פנים כטעם מוקד וחום ולהבת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SCAR. The word *tzarevet* (scar) is similar to the word *ve-nitzrevu* (shall be seared) in *and all faces…shall be seared* (Ezek. 21:30). It has the meaning of a burning mass, heat, and a flame.⁵¹ (scar) is a mark caused by the searing of the skin. It does not indicate disease.

footnotes:
⁵¹ A tzarevet


###### Ibn Ezra on Leviticus 13:24:1
[Ibn Ezra on Leviticus 13:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:24:1)

**או לבנ׳‎.** לבדה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OR WHITE. Alone.


###### Ibn Ezra on Leviticus 13:28:1
[Ibn Ezra on Leviticus 13:28:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:28:1)

**ואם תחתיה תעמוד הבהרת. והיא כהה.** כאשר פירשתי ולא הזכיר כן בפסוק ואם תחתיה תעמוד הבהרת הראשון בעבור שעמדה הבהרת כאשר היתה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IF THE BRIGHT SPOT STAY IN ITS PLACE…BUT BE DIM. The word *kehah* (dim) is to be understood as I explained it earlier (v. 6).⁵² means be diminished. Scripture does not mention *kehah* (dim) the first time, *But if the bright spot stay in its place* (v. 23), because there the bright spot remains as it was.⁵³

footnotes:
⁵² According to I.E. kehah
⁵³ In verse 23 if the affliction remains as it was, it is declared clean. However, the affliction in our verse has to diminish, in addition to not spreading, for the afflicted person to be declared clean (Krinsky).


###### Ibn Ezra on Leviticus 13:29:1
[Ibn Ezra on Leviticus 13:29:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:29:1)

וטעם להזכיר **ואיש או אשה.** בעבור הזקן ועוד כי הוא צריך לאמר על הקרח והגבח איש ולא אדם סלל להוציא האשה והנה פירוש (פי׳‎ מ״ח ואיש או אשה ר״ל אחר שלקח לשון איש שאינו כולל לאשה כמו מלת אדם. הוצרך לומר אשה בעבור הראש לא בעבור הזקן כי הזקן שב לאיש ולא לאשה ובקרח ובגבח אמר כמו שאמר ואיש כי ימרט ראשו ולא הזכיר בו אשה כי לא תמצא קרחת וגבחת באשה מפני הלחות שבה כמו שמפרש למטה. ומה שאמר ולא אדם. ר״ל ולא אמר אדם שהוא כלל לאיש ולאשה עד כאן) כי יהיה בו נגע בראש או בזקן לאיש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND WHEN…] Scripture mentions a man or a woman⁵⁴ (man). It now employs *ish ve-ishah* (a man or a woman). Hence I.E.’s comment. because it deals with an affliction in the beard⁵⁵, then we would have thought that the law spoken of in our verse applies only to males. Hence Scripture speaks of a man and a woman. The law regarding the affliction in the head applies to both a man and a woman, while the law of the beard applies only to a man. [and the head]. Also, because the Torah has to use the word *ish* (man), and not the term *adam* (a human being) to exclude women from the law of the bald head and the bald forehead (v. 40).⁵⁶ with regard to the aforementioned. Scripture thus wanted to emphasize that the law regarding afflictions in the hairy head applies to both men and women. Note, our verse means, when a man or a woman has an affliction upon the head or a man upon the beard.⁵⁷

footnotes:
⁵⁴ Till now Scripture introduced the afflictions with the term adam
⁵⁵ Our verse deals with an affliction in the head and the beard. Had it read adam
⁵⁶ The law regarding an affliction in a bald head does not apply to a woman, for women are rarely bald. Hence Scripture could not use the term adam
⁵⁷ So Sarim and Krinsky.


###### Ibn Ezra on Leviticus 13:30:1
[Ibn Ezra on Leviticus 13:30:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:30:1)

**צהוב.** בלשון ישמעאל קרוב מעין הלובן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
YELLOW. The word *tzahov* (yellow) in Arabic refers to a color that is close to white.


###### Ibn Ezra on Leviticus 13:30:2
[Ibn Ezra on Leviticus 13:30:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:30:2)

**נתק הוא.** מגזרת כאשר יונתק פתיל הנעורת והטעם על השער:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IT IS A SCALL. The word *netek* (scall) is related to the word *yennatek* (is broken) in *as a string of tow is broken* (Jud. 16:9). The reference is to the hair.⁵⁸ is so called because the hair is torn or removed from the place of the malady.

footnotes:
⁵⁸ A netek


###### Ibn Ezra on Leviticus 13:33:1
[Ibn Ezra on Leviticus 13:33:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:33:1)

**והתגלח.** הראש או הזקן ומקום הנתק לא יגלח:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEN HE SHALL BE SHAVEN. The head or the beard shall be shaven. However, the place of the *netek* (scall) shall not be shaven.


###### Ibn Ezra on Leviticus 13:34:1
[Ibn Ezra on Leviticus 13:34:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:34:1)

**וכבס בגדיו.** ואין צורך לאמר שירחץ במים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE SHALL WASH HIS CLOTHES. It is unnecessary to say that he shall bathe in water.


###### Ibn Ezra on Leviticus 13:36:1
[Ibn Ezra on Leviticus 13:36:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:36:1)

**לא יבקר הכהן.** הטעם יבקש וכן ובקרתם וקרוב מלשון הבדלה וכן לא יבקר בין טוב לרע:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHALL NOT SEEK. The meaning of *yevakker* is, he shall seek. Similarly *u-vikkartim* (and seek them out) (Ezek. 34:11). It is close in meaning to the word separate.⁵⁹ Similarly *He shall not inquire* (yevakker) *whether it be good or bad* (Lev. 27:33).

footnotes:
⁵⁹ It means to investigate in order to separate.


###### Ibn Ezra on Leviticus 13:39:1
[Ibn Ezra on Leviticus 13:39:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:39:1)

**בהק הוא.** זאת המלה ידועה בלשון חז״ל ואין ריע לו במקרא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A TETTER. The word *bohak* (tetter) is known in Rabbinic literature.⁶⁰. 1: “When the candles burned brightly (*mavhikim*).” It has no counterpart in Scripture.

footnotes:
⁶⁰ It has the meaning of shine or glisten. See Yershalmi, Pes


###### Ibn Ezra on Leviticus 13:40:1
[Ibn Ezra on Leviticus 13:40:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:40:1)

**ימרט.** כמו ולחיי למורטים בעבור השער שהוא סביב הלחיים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BE FALLEN OFF. *Yimmaret* (be fallen off) is similar to *moretim* (them that plucked off the hair) in *And my cheeks to them that plucked off the hair* (Is. 50:6).⁶¹ and have a similar meaning. The latter⁶² refers to the hair that is around the cheeks.

footnotes:
⁶¹ Both words come from the root mem, resh, tet
⁶² Unlike the similar word in our verse, which refers to the hair on the head.


###### Ibn Ezra on Leviticus 13:40:2
[Ibn Ezra on Leviticus 13:40:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:40:2)

**קרח.** מגזרת לא תשימו קרחה וטעם **ראשו.** כלו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HE IS BALD. *Kere’ach* (bald) is similar to *korchah* (baldness) in *nor make any baldness* (Deut. 14:1). The meaning of *his head* is, his entire head.


###### Ibn Ezra on Leviticus 13:41:1
[Ibn Ezra on Leviticus 13:41:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:41:1)

**גבח.** אין לו חבר חוץ מהפרשה הזאת והוא שם התאר ולפי דעתי שקרח הוא במעלה של הראש ולא הזכיר האשה בעבור הלחה הרבה שיש בה לא יקרח ראשה כי השער הוא כדמות עשב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOREHEAD-BALD. The word *gibbe’ach* (forehead-bald) has no neighbor⁶³ is not found elsewhere in Scripture. except in this section. *Gibbe’ach* is an adjective. In my opinion *kere’ach* (bald) refers to the top of the head.⁶⁴ Scripture does not mention a woman⁶⁵ because a woman does not become bald as she contains a lot of moisture,⁶⁶ and hair is similar to grass.⁶⁷

footnotes:
⁶³ The word gibbe’ach
⁶⁴ From the top of the head backwards to the base of the skull.
⁶⁵ In introducing this law.
⁶⁶ A woman’s body contains more water than that of a man.
⁶⁷ Grass requires water in order to grow. Similarly, hair requires moisture to grow. Thus a well-watered body such as that of a female will not lose its hair. I.E. speaks from the point of view of medieval science. What he says is rejected by modern biology.


###### Ibn Ezra on Leviticus 13:43:1
[Ibn Ezra on Leviticus 13:43:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:43:1)

**כמראה צרעת עור בשר.** שאר הגוף:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AS THE APPEARANCE OF LEPROSY IN THE SKIN OF THE FLESH. On the rest of the body.⁶⁸

footnotes:
⁶⁸ See Rashi: “As the appearance of leprosy that is stated in the section (treating) of the skin of the flesh (Lev. 13:2).”


###### Ibn Ezra on Leviticus 13:45:1
[Ibn Ezra on Leviticus 13:45:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:45:1)

**בגדיו יהיו פרומים.** כמו קרועים להכירו ללכת במנהג משונה או טעמו כענין אבל על כן בגדיו יהיו פרומים וראשו פרוע והטעם שיתאבל על רוע מעשיו כי בעבור מעשיו בא לו זה הנגע:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HIS CLOTHES SHALL BE RENT. The word *perumim* means rent. The leper is to be so dressed so that he may be recognized because of his abnormal garb. Or the leper is to behave like a mourner. Scripture therefore states, *his clothes shall be rent, and the hair of his head shall go loose*. The reason for the latter is so that the leper mourn for his evil actions, for this plague came upon him because of his deeds.


###### Ibn Ezra on Leviticus 13:45:2
[Ibn Ezra on Leviticus 13:45:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:45:2)

**ועל שפם.** למעלה מהשפם והמ״ם מהשורש, והעד ולא עשה שפמו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HIS UPPER LIP. *Safam* refers to the upper lip. The *mem* of *safam* is a root letter. The word *sefamo* (his beard) in *nor trimmed his beard* (II Sam. 19:22)⁶⁹. is proof.⁷⁰ of *safam* were not a root letter, then it would not be present when the word is followed by a pronominal suffix.

footnotes:
⁶⁹ I.E. renders this as nor trimmed his upper lip
⁷⁰ If the mem


###### Ibn Ezra on Leviticus 13:45:3
[Ibn Ezra on Leviticus 13:45:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:45:3)

**יעטה.** בבגדיו מגזרת עוטה אור והטעם שלא יזיק ברוח פיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE SHALL COVER.⁷¹ With his garments. The word *yateh* (he shall cover) is related to the word *oteh* (coverest) in *Who coverest Thyself with light* (Ps. 104:2). He shall cover his upper lip so that he does not harm anyone with the breath of his mouth.

footnotes:
⁷¹ His upper lip.


###### Ibn Ezra on Leviticus 13:45:4
[Ibn Ezra on Leviticus 13:45:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:45:4)

**וטמא.** פעמים שיאמר כן תמיד בעברו במסלה שיש שם ישוב שישמרו בני אדם ולא יגעו בו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND…UNCLEAN. The word *unclean* is repeated. When the leper passes on a road in an inhabited area he shall continually announce⁷² that he is unclean so that people will be on guard and not touch him.

footnotes:
⁷² The repetition of the word unclean indicates consistency. It does not mean he should announce twice that he is unclean.


###### Ibn Ezra on Leviticus 13:46:1
[Ibn Ezra on Leviticus 13:46:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:46:1)

**כל ימי אשר הנגע בו יטמא.** כי טמא הוא באמת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ALL THE DAYS WHEREIN THE PLAGUE IS IN HIM HE SHALL BE UNCLEAN. For he is truly unclean.


###### Ibn Ezra on Leviticus 13:46:2
[Ibn Ezra on Leviticus 13:46:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:46:2)

מלת **בדד.** מפורשת במגלת איכה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The word *badad* (alone) is explained⁷³ in the Book of Lamentations.⁷⁴

footnotes:
⁷³ Grammatically explained.
⁷⁴ See I.E. on Lam. 1:1.


###### Ibn Ezra on Leviticus 13:48:1
[Ibn Ezra on Leviticus 13:48:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:48:1)

**או בשתי או בערב.** ידועים ויתכן להיות גזרת בשתי מגזרת וחשופי שת שהוא יסוד והעד כי השתות יהרסון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OR IN THE WARP, OR IN THE WOOF. The meaning of *sheti* (warp) and *erev* (woof) is known. It is possible that the word *sheti* is related to the word *shet* (buttocks) in *ve-chasufe shet* (buttocks uncovered) (Is. 20:4) wherein the word *shet* means the foundation,⁷⁵ (Is. 20:4), and with foundations uncovered. as the clause *When the foundations* (ha-shatot) *are destroyed* (Ps. 11:3) proves.

footnotes:
⁷⁵ I.E. renders ve-chasufay shet


###### Ibn Ezra on Leviticus 13:48:2
[Ibn Ezra on Leviticus 13:48:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:48:2)

וטעם **ערב** שיתערב עם השתי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The word *erev* (woof) refers to that which is mixed with the warp.⁷⁶ means a mixture.

footnotes:
⁷⁶ The root of erev


###### Ibn Ezra on Leviticus 13:48:3
[Ibn Ezra on Leviticus 13:48:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:48:3)

**או בעור.** כאשר הוא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OR IN THE SKIN. As it is.⁷⁷

footnotes:
⁷⁷ Unworked skin, raw material.


###### Ibn Ezra on Leviticus 13:48:4
[Ibn Ezra on Leviticus 13:48:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:48:4)

**בכל מלאכת עור.** כמו מכבר ונאד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OR IN ANY THING MADE OF SKIN. Such as a *coverlet* (II Kings 8:15) or a bottle (Jud. 4:19).


###### Ibn Ezra on Leviticus 13:49:1
[Ibn Ezra on Leviticus 13:49:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:49:1)

**ירקרק.** מגזרת ירק כי העין כמוהו וזה כפול לחסרון וכן שחרחר׳‎ ויש אומרים הפך הדבר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
GREENISH. The word *yerakrak* (greenish) is related to the word *yerek* (green), for the color of the affliction is like it. The word is doubled⁷⁸ and *kof* of *yerek* are doubled in *yerakrak*. to indicate that it is less than full green. The same applies to *shecharchoret* (swarthy) (Cant. 1:6).⁷⁹ (black). *Shecharchoret* means blackish. Others say that the reverse is true.⁸⁰ (greenish) means very green and *shecharchoret* very black.

footnotes:
⁷⁸ The resh
⁷⁹ From the word shachar
⁸⁰ They say that the word yerakrak


###### Ibn Ezra on Leviticus 13:51:1
[Ibn Ezra on Leviticus 13:51:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:51:1)

**ממארת.** כמו סלון ממאיר ואחר שסלון כמו קוץ יהיה ממאיר כמו מכאיב והמ״ם הב׳‎ במלת ממארת שורש ואינה מגזרת מארה. וטעם שלא הזכיר משי וצמר גפן יתכן שדבר הכתוב על ההוה הנמצא כטעם כי תראה חמור שונאך וכן משפט הסוס והפרד או יתכן שלא יארע הנגע כי אם לצמר ופשתים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
MALIGNANT. The word *mameret* (malignant) is similar to the word *mammir* (pricking) in *a pricking brier* (sillon mamir) (Ezek. 28:24). Now, since the word *sillon* (brier) means a thorn, the word *mamir* means painful.⁸¹ (Ezek. 28:24) as a painful thorn. The second *mem* in *mameret* is a root letter and the word *mameret* is not related to the word *me’erah* (curse).⁸² has only one *mem* in it. It is possible that the reason Scripture does not mention silk and cotton⁸³ is that the Torah speaks of what is contemporarily present.⁸⁴ Compare, *If thou see the ass of him that hateth thee* (Ex. 23:5). The same law applies to a horse and a mule. On the other hand, it is possible that the affliction only strikes wool and flax.

footnotes:
⁸¹ I. E. renders sillon mamir
⁸² For the word me’erah
⁸³ When it lays down the laws dealing with plagues in garments.
⁸⁴ Plagues do not usually strike silk or wool (Weiser).


###### Ibn Ezra on Leviticus 13:55:1
[Ibn Ezra on Leviticus 13:55:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:55:1)

**הכבס את הנגע.** שם הפעל שלא נקרא שם פועלו מהבנין הכבד הנוסף:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AFTER THAT THE PLAGUE IS WASHED. The word *hukkabbes* (is washed) is an infinitive whose subject is not identified. It is in the *hofal*.


###### Ibn Ezra on Leviticus 13:55:2
[Ibn Ezra on Leviticus 13:55:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:55:2)

**פחתת.** אין לה אח במקרא והיא ידועה בלשון חז״ל וטעמו חסרון הוא שאירע בקרחת הבגד או בגבחתו והגאון אמר שפירש בקרחת הפאה האחרת כי בגבחת היא מפאת פני הבגד אם כן יהיה קרח מאחור הראש ויפה פירש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A FRET. The word *pechetet* (fret) has no brother in Scripture.⁸⁵ It is known in Rabbinic literature.⁸⁶ in Rabbinic literature refers to a cavity, a pit or a defective spot. See *Sotah* 21a; *Betzah* 4:3. *Pechetet* refers to a defect which appears in the *karachat* (bareness…within) or the *gabachat* (bareness…without) of the garments. The Gaon says that *karachat* refers to the underside of the garment, for *gabachat* refers to the face of the garment. If this is the case, then the word *kere’ach* (bald) (v. 40) refers to the back of the head. He explained well.

footnotes:
⁸⁵ The word is not found again in Scripture.
⁸⁶ Pachat


###### Ibn Ezra on Leviticus 13:57:1
[Ibn Ezra on Leviticus 13:57:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:57:1)

**ואם תראה עוד.** הפחתת וכן פורחת היא ואחר שאמר תשרפנו באר כי מקום הנגע לבדו ישרף:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IF IT APPEAR STILL. The word *tera’eh* (it appear)⁸⁷ refers to the *pechetet* (the fret).⁸⁸ (plague), which is masculine. Similarly *porachat hi* (it is breaking out).⁸⁹ (it) is feminine. It too refers to *pechetet*, not to *nega*. After stating thou shalt burn [it], Scripture goes on to say that the place of the affliction alone shall be burned.⁹⁰ (thou shalt burn that wherein the plague is with fire) as thou shalt burn it (*tisrefennu*), i.e., the place where the malady is. In other words, “it” refers to the place on the garment, not to the entire garment.

footnotes:
⁸⁷ Which is feminine.
⁸⁸ Which is feminine, and not to the word nega
⁸⁹ Hi
⁹⁰ I.E. renders be-esh tisrefennu et asher bo ha-naga


###### Ibn Ezra on Leviticus 13:58:1
[Ibn Ezra on Leviticus 13:58:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:58:1)

**וכבס שנית.** מצוה לכבסו פעמים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEN IT SHALL BE WASHED THE SECOND TIME. There is divine command to wash it twice.


###### Ibn Ezra on Leviticus 13:58:2
[Ibn Ezra on Leviticus 13:58:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:58:2)

**וסר מהם הנגע.** וכבר סר מהם הנגע וכבר הראיתיך רבים כמוהו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IF THE PLAGUE BE DEPARTED FROM THEM. *Ve-sar me-hem ha-naga* means if the plague be departed from them.⁹¹ I have previously shown you many such instances.⁹² does not mean and, but indicates the pluperfect.

footnotes:
⁹¹ Not and the affliction will depart from them.
⁹² Where the vav


###### Ibn Ezra on Leviticus 13:58:3
[Ibn Ezra on Leviticus 13:58:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:58:3)

ומלת **וכבס<b> פעל שלא נקרא שם פועלו:**</b>

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
*Ve-khubbas* (it shall be washed) is a *pu’al*.⁹³

footnotes:
⁹³ Literally, a verb whose subject is not identified.


###### Ibn Ezra on Leviticus 13:59:1
[Ibn Ezra on Leviticus 13:59:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/13:59:1)

**זאת תורת נגע צרעת בגד הצמר.** ארבע סמוכים ויש במקרא חמש גבורי חיל מלאכת עבודת בית ה, וכלם סמוכים אל השם שהוא סומך לכל הנופלים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THIS IS THE LAW OF THE PLAGUE OF LEPROSY IN A GARMENT OF WOOL. Our verse has four words in the construct.⁹⁴ (this is the law of the plague of leprosy). Elsewhere in Scripture we find five words in the construct.⁹⁵ Compare, *Gibore chayil melechet avodat bet haElohim* (very able men for the work of the service of the house of God) (I Chron. 9:13). They all depend (*semukhim*)⁹⁶ on God, who supports (*somekh*) all who fall.⁹⁷ literally means connected or dependent. Hence I.E.’s homily.

footnotes:
⁹⁴ In succession. They are zot, torat, negaha, tzara’at
⁹⁵ In succession.
⁹⁶ The words in the construct in I Chron. 9:13 are connected to the word God.
⁹⁷ See Ps. 145:14. This is a word play. The Hebrew word for the construct form samukh