[AND THE LORD SPOKE.] Scripture states and the Lord spoke¹ in Lev. 13:1 would appear to apply to our chapter as well. Therefore the clause And the Lord spoke unto Moses in Lev. 14:1 seems unnecessary. Hence I.E. points out that our portion begins with And the Lord spoke because it contains a new commandment, viz., the laws of the cleansing of the leper. In other words, our chapter is not a mere continuation of what came before it. because it begins the laws of the one who is cleansed. Rabbi Jonah the Spaniard, the grammarian, says that and, behold, if the plague of leprosy be healed in the leper (v. 3) is inverted. It should have read “and, behold, if the leper be healed from the plague of leprosy.”²

footnotes: ¹ Our chapter continues the theme of the preceding chapter. Thus the statement And the Lord spoke unto Moses ² In other words, our verse should be interpreted as if written, if the leper be healed from the plague of leprosy, for according to Rabbi Jonah it is the person not the plague who is healed.

[HE SHALL BE BROUGHT.] He shall be brought is to be interpreted like its counterparts,⁴, by his consent or against his will.” for it is possible that after the plague of leprosy is removed the afflicted person will not want to bring what he is obligated to.⁵

footnotes: ⁴ See I.E. on Lev. 13:2, “He shall be brought ⁵ The offerings listed in verse 10.

AND THE PRIEST SHALL GO FORTH OUT OF THE CAMP. Even though the kohen declared him clean he shall not enter the camp or the city until he brings his cleanliness offerings and completes⁶ as in Vat. Ebr. 38. Most Mikra’ot Gedolot read, ve-yeshalem (and pays). all that he has been commanded to do.

footnotes: ⁶ Reading ve-yashlim

AND THE PRIEST SHALL GO FORTH. The reference is not to the kohen gadol.⁷ The meaning of or unto one of his sons the priests (Lev 13:2) has now been clarified.⁸ refers to kohanim who are not high priests. He notes that our verse proves that his comment is right.

footnotes: ⁷ For Scripture does not say, and Aaron the priest shall go forth (Weiser). ⁸ I.E. had previously noted in his comments on Lev. 12:2 that or unto one of his sons the priests

TO TAKE FOR HIM THAT IS TO BE CLEANSED. The kohen shall take of his own.⁹ shall command someone to take the items enumerated in our verse from the kohen’s property. Some say that the leper shall give them.¹⁰ shall command someone to take the items enumerated in our verse from the leper’s property. The tav of the hitpa’el form is swallowed by the dagesh in the tet of mittaher (cleansed). The word mittaher follows the form of mithallel (boasteth himself)¹¹. I.E.’s point is that mittaher is a hitpa’el. in he that boasteth himself (Prov. 25:14).

footnotes: ⁹ The kohen ¹⁰ The kohen ¹¹ Which is a hitpa’el

TWO…BIRDS.¹². The term tzippor applies to all birds. Note, he shall take any bird that he finds.

footnotes: ¹² Hebrew, tzipporim

LIVING. Not dead.¹³

footnotes: ¹³ By “not dead,” I.E. might mean healthy. See Krinsky.

CLEAN. He shall not take from the unclean.¹⁴ takes in kosher and non-kosher birds.

footnotes: ¹⁴ Scripture qualifies “birds” by the term clean, for the word tzippor

AND CEDAR-WOOD…AND HYSSOP. These are the biggest and smallest among the plants. This is proven by Scripture’s description of Solomon’s wisdom.¹⁵ There is no reason to search for the meaning of the word ezov (hyssop), for it is known by tradition.¹⁶ 14:6. Note, the leper and the plagued house and uncleanness caused by a corpse¹⁷ are similar.¹⁸ They are also similar to the Egyptian Passover.¹⁹

footnotes: ¹⁵ In I Kings 5:13, Scripture describes Solomon’s wisdom in the following way: And he spoke of trees, from the cedar that is in Lebanon even unto the hyssop that springeth out of the wall… ¹⁶ See Nega’im ¹⁷ See Num. 19:18. ¹⁸ In that part of their cleansing ritual entails being sprinkled with a hyssop. ¹⁹ A hyssop was employed in the Passover ritual practiced in Egypt. See Ex. 12:22.

AND THE PRIEST SHALL COMMAND TO KILL. The priest shall command another kohen or an Israelite.²⁰ Some say he shall command the leper. However, the latter is farfetched.²¹

footnotes: ²⁰ To slaughter the bird. ²¹ For the leper is being cleansed.

IN AN EARTHEN VESSEL. The word el (in)²² is to be rendered as over. Similarly el (for) in For this child I prayed (I Sam. 1:27).²³ is not to be rendered literally.

footnotes: ²² Which literally means to. ²³ Here too the word el

OVER RUNNING WATER.²⁴ Taken from a bubbling fountain.²⁵

footnotes: ²⁴ Literally, over live water. ²⁵ Live water means water from a bubbling fountain.

AND SHALL DIP THEM. The cedar-wood, the scarlet, and the hyssop.

OVER…WATER. With which the blood was mixed.

AND HE SHALL SPRINKLE. From the blood mixed with water after immersing the living bird and the other items mentioned.²⁶

footnotes: ²⁶ The cedar-wood, the scarlet, and the hyssop.

INTO THE OPEN FIELD. An uninhabited place so that the leprosy does not infect anyone. The sprinkling was done with all three.²⁷ On the other hand, it might only have been done with the hyssop as in the case of one who has been made unclean by a corpse.²⁸

footnotes: ²⁷ The cedar-wood, the scarlet, and the hyssop. ²⁸ See Num. 19:18.

AND…SHALL WASH HIS CLOTHES AND SHAVE OFF ALL HIS HAIR. A general statement.²⁹

footnotes: ²⁹ The first half of our verse does not describe what the leper is to undergo on the day that he is sprinkled with the hyssop, but rather describes in general terms what the leper must undergo seven days later in order to be cleansed. The details are given in the next verse.

AND BATHE HIMSELF IN WATER, AND HE SHALL BE CLEAN. In the evening, as is the law.³⁰. See also Lev. 11:32. After stating this,³¹. Scripture backtracks and explains that this³² occurs after seven days.³³ describes what happens before the bathing and shaving. The same law applied to the seven days of Miriam.³⁴ Scripture details³⁵ that he shall shave all his hair on the seventh day. Scripture then goes on to explain that the meaning of all his hair is, the hair on his head, his beard, and his eyebrows. The word gabbot (eyebrows) is close in meaning to the word gav (high place).³⁶

footnotes: ³⁰ See Lev. 17:15: And bathe himself in water, and be unclean until the even; then shall he be clean ³¹ And…shall wash his clothes and shave off all his hair, and bathe himself in water, and he shall be clean ³² The washing and shaving. ³³ In other words, But shall dwell outside his tent seven days ³⁴ Miriam, who was struck with leprosy, had to dwell outside of the camp for seven days. See Num. 12:14. ³⁵ In verse 9. ³⁶ See Ezek. 16:24.

EVEN ALL HIS HAIR. The hair of the feet. Some say the hair of his arms, thighs, and chest.

TWO HE-LAMBS…AND ONE EWE-LAMB. The leper shall bring a he-lamb for a burnt offering as is the law regarding all who have evil thoughts,³⁷ because the plague of leprosy is a punishment for deeds of the tongue.³⁸ 15b. Another he-lamb is brought as a guilt offering as is the law with all guilt offerings.³⁹ A ewe-lamb is offered for a sin offering as is the law with all sin offerings.⁴⁰ Also three tenth parts of an ephah as is the law, for a tenth part of an ephah is brought with a lamb.⁴¹

footnotes: ³⁷ See I.E. on Lev. 1:4. ³⁸ See Num. 12:1-13. Also see Arakhin ³⁹ See Lev. 5:18. ⁴⁰ See Lev. 4:32. ⁴¹ See verse 21.

AND ONE LOG. A measure.⁴² refers to a measure. The term log has no brother.⁴³ [11. AND THOSE THINGS.] This refers to the he-lambs and the ewe-lamb. Also, this guilt offering⁴⁴ and also the sin offering,⁴⁵ with the exception of the parts offered on the altar,⁴⁶ belong to the kohen.⁴⁷

footnotes: ⁴² The word log ⁴³ The word is not found again in Scripture. ⁴⁴ Like other guilt offerings. ⁴⁵ Like other sin offerings. ⁴⁶ Which are burned on the altar. ⁴⁷ The guilt offering and the sin offering brought by the leper are part of a cleansing ritual. One might think that they are not to be treated as all other guilt and sin offerings. Hence I.E.’s comments.

UPON THE TIP. The meaning of tenuch (tip) is understood from its context.⁴⁸ Now, the one who is cleansed from leprosy, which is an affliction in the body, is similar to the kohen who is installed,⁴⁹ for sin is like a leprosy in the soul.⁵⁰ who is installed is cleansed from leprosy of the soul, i.e., from sin. The thumb is the place of connection.⁵¹ It is the main component of all acts.⁵² The right thumb was selected because of the power of the right side. The tip of the ear is a reminder to listen to what God has commanded.⁵³

footnotes: ⁴⁸ It refers to a part of the ear. ⁴⁹ Part of the installation ritual entailed the placing of the blood of a sacrifice on the tip of the right ear, upon their thumbs and the great toe of their foot. ⁵⁰ The kohen ⁵¹ I.E. believed that the sinews of the fingers are connected to the thumb. See Krinsky. ⁵² The thumb is necessary for all sophisticated acts of the hand. ⁵³ The placing of the blood of the guilt offering on the tip of the ear serves as a reminder that one should listen to God’s commandments.

INTO THE PALM OF HIS OWN LEFT HAND.⁵⁴ The palm in kaf ha-kohen (the palm of his own)⁵⁵ refers to the palm of the kohen who cleanses. Scripture reads thus⁵⁶ because such style is considered elegant in the Hebrew language.⁵⁷ The verse that follows is proof of this.⁵⁸.

footnotes: ⁵⁴ Literally, into the palm of the priest’s left hand. ⁵⁵ Literally, the palm of the priest. ⁵⁶ Into the palm of the priest’s left hand, rather than into his left hand. ⁵⁷ It is considered poetic to employ a noun where we would expect a pronoun. ⁵⁸ That our verse speaks of one and the same kohen

BEFORE THE LORD. Towards the entrance of the tent of meeting.

UPON THE BLOOD OF THE GUILT-OFFERING. Which is upon the tip, the thumb, and the great toe.

AND THE PRIEST SHALL OFFER THE SIN-OFFERING. The ewe-lamb as is the law with all sin offerings.⁵⁹

footnotes: ⁵⁹ Which required a female offering. See Lev. 4:32.

AND THE PRIEST SHALL OFFER THE BURNT-OFFERING. The he-lamb and its meal offering, which consists of a tenth of an ephah.⁶⁰ Some say that the kohen shall offer the entire meal offering⁶¹ mentioned in verse 10. with the burnt offering.⁶² He shall offer the guilt offering first⁶³ because it is more severe.⁶⁴

footnotes: ⁶⁰ According to this interpretation the three tenth parts of an ephah mentioned in verse 10 were divided among the three sacrifices offered by the leper. ⁶¹ All three tenth parts of an ephah ⁶² For Scripture does not mention the term meal offering with regard to the sin offering and guilt offering. ⁶³ Before the sin and burnt offerings. ⁶⁴ It indicates that the one who offers it is guilty of a crime. See I.E. on Lev. 5:19.

AND HE SHALL BE CLEAN. Then⁶⁵ he shall be clean like all who are clean.

footnotes: ⁶⁵ Not before.

AND IF HE BE POOR. The term dal (poor) is found with regard to the body.⁶⁶ Compare, poor (dal) and very ill-favored (Gen. 41:19); Happy is he that considereth the poor⁶⁷ (dal) (Ps. 41:2); son of the king, art thou thus becoming leaner (dal) (II Sam. 13:4). The term dal is also found with regard to one who has no money.⁶⁸

footnotes: ⁶⁶ It is used to describe the state of a person or an animal. ⁶⁷ That is, the poor in body, the sick. ⁶⁸ In other words, it means poor.

AND THE LORD SPOKE UNTO MOSES AND UNTO AARON. Scripture begins explaining the laws dealing with leprosy in a house.⁶⁹.

footnotes: ⁶⁹ Hence it opens with And the Lord spoke

[WHEN YE ARE COME INTO THE LAND OF CANAAN.] Scripture reads thus⁷⁰ because this law applies only in the Land of Israel because of the great status of the land; for the temple was among them, and the Glory was in the midst of the temple.

footnotes: ⁷⁰ When ye are come into the land of Canaan…

AND I PUT. The event⁷¹ is contingent on God’s putting.⁷²

footnotes: ⁷¹ The house plagues. ⁷² The house plagues are a result of divine providence. They do not come by accident.

THEN HE THAT OWNETH THE HOUSE SHALL COME. There is a divine command that he⁷³ come to the kohen.

footnotes: ⁷³ The owner of the house.

THAT THEY EMPTY THE HOUSE. The master of the house and all men of his household.⁷⁴. Hence I.E.’s comment. Scripture employs the plural⁷⁵. for it is to be emptied quickly.⁷⁶

footnotes: ⁷⁴ Shall empty the house. Scripture reads, that they empty ⁷⁵ That they empty ⁷⁶ Hence all men of the household must be involved in emptying the house.

BEFORE THE PRIEST GO IN. For the kohen will close up the house because of its uncertain status.⁷⁷ The house shall be emptied before its status is declared to be in doubt.

footnotes: ⁷⁷ It is uncertain whether the house is afflicted or not.

HOLLOW STREAKS. The word sheka’arurot (hollow streaks) has no sister.⁷⁸ is feminine. We do not know if it is a quadrilateral⁷⁹. with the last letter⁸⁰. doubled or if it is a pentaliteral.⁸¹. The meaning of sheka’arurot is to be ascertained from its context. Some say that it refers to marks or streaks. Others say that it is a compound word. It is akin to va-tishka (sank down)⁸² in and the fire sank down (Num. 11:2) and to rorot, which is related to the word rar (run)⁸³ in run with his issue (Lev. 15:3).⁸⁴ is made up of the words shaka (sank down) and rorot (run). According to this interpretation sheka’arurot means running cracks in the skin. However, this is far-fetched.

footnotes: ⁷⁸ The word is not found again in Scripture. I.E. uses the term sister because sheka’arurot ⁷⁹ From the root shin, kof, ayin, resh ⁸⁰ The resh ⁸¹ From the root shin, kof, ayin, resh, tav ⁸² Translated literally. ⁸³ That is, flow. ⁸⁴ That is, sheka’arurot

AND THE APPEARANCE THEREOF.⁸⁵ (literally, and their appearance). Hence I.E.’s comment. The appearance of each one of them⁸⁶ be lower [than the wall].

footnotes: ⁸⁵ Hebrew, u-marehen ⁸⁶ The plagues. The verse opens with the singular (the plague). It goes on to speak of “their appearance.” According to I.E. such a combination of the singular and the plural indicates each one of the plural references.

THAT THEY TAKE OUT THE STONES. Ve-chilletzu means that they take out. Compare, challetzeni (deliver me) in Deliver me, O Lord, from the evil man (Ps. 140:2).

INTO AN UNCLEAN PLACE. So that no one remove the stones from there.⁸⁷ So that it be recognized that they⁸⁸ are unclean.⁸⁹

footnotes: ⁸⁷ From where they are placed. ⁸⁸ The stones. ⁸⁹ Therefore not to be used.

AND HE SHALL CAUSE THE HOUSE TO BE SCRAPED. The word yaktzi’a (he shall cause…to be scraped) is related to the word maktzu’ot (planes) (Is. 44:13) and the word ketzi’ot (cassia) in Myrrh, and aloes, and cassia (Ps. 45:9). The meaning of ketz’ot (cassia) is cuttings.⁹⁰ he shall cut. Some say the corner⁹¹ (corner). shall be peeled.⁹² is, they shall peel the corner. This interpretation connects the word yaktzi’a to the word miktzo’a (corner). See Ezek. 46:21. However, this is incorrect, for the plague had already spread in the house.⁹³ Actually, he must scrape the whole house.

footnotes: ⁹⁰ He renders yaktzi’a ⁹¹ Hebrew, miktzo’a ⁹² In other words, the meaning of yaktzi’a ⁹³ Why then peel only the corners?

The meaning of mi-bayit⁹⁴ literally means from the house. Hence I.E.’s comment. means within.

footnotes: ⁹⁴ Mi-bayit

The word hiktzu (they scrape off) is related to the word katzeh (extremity), for they only removed the upper extremity.⁹⁵

footnotes: ⁹⁵ The top layer.

AND SHALL PLASTER THE HOUSE. The word tach (plaster) is the reverse of yaktzi’a (he shall cause…to be scraped) (v. 41).⁹⁶ It is related to tachim (daub) in they daub it with whited plaster (Ezek. 13:10).

footnotes: ⁹⁶ In other words, he shall plaster the place that he peeled (Krinsky).

AFTER THE HOUSE HATH BEEN SCRAPED. After the stones have first been taken out and the house has been scraped. Scripture employs the plural forms ve-lakechu (and they shall take) and ve-hevi’u (and put them) to indicate haste.⁹⁹

footnotes: ⁹⁹ See I.E. on verse 36 and the notes thereto.

AND HE SHALL TAKE OTHER MORTAR.⁹⁷ The owner of the house who wants to dwell in the house.

footnotes: ⁹⁷ In most editions of I.E. this comment has been placed after verse 43.

If the plague returns (v. 43), then the kohen shall come (v. 44).⁹⁸

footnotes: ⁹⁸ And declare the house unclean.

AND HE SHALL BREAK DOWN THE HOUSE. By command.¹⁰⁰ himself does not physically break down the house. Similarly and he shall carry them forth.¹⁰¹ It is most likely that the house was shut up for seven days.¹⁰² However, Scripture employed an abridged style.¹⁰³ He that goeth into the house all the while that it is shut up (v. 46) which applies to the first and second times is proof of this.¹⁰⁴

footnotes: ¹⁰⁰ The kohen ¹⁰¹ Its meaning is, by command. ¹⁰² As when the plague is first seen in the house. See verse 38. ¹⁰³ It omits the law that the house is to be closed up for seven days. ¹⁰⁴ That the plague is seen in the house.

SHALL BE UNCLEAN UNTIL THE EVEN. After he bathes his body as the law requires.¹⁰⁵

footnotes: ¹⁰⁵ See Lev. 15:5,6.

AND HE THAT LIETH. This¹⁰⁶ is very severe uncleanliness. He that lies in the house must therefore wash his garments¹⁰⁷ and bathe and be unclean until evening. Scripture does not mention that he be unclean until evening, for whoever lies and eats in the house, first comes into the house.¹⁰⁸

footnotes: ¹⁰⁶ Eating and lying in the house. ¹⁰⁷ Wherein the one who comes into the house does not. ¹⁰⁸ And Scripture already stated in verse 46 that whoever comes into the house is unclean unto evening.

AND HE SHALL TAKE. This is to be interpreted as its counterpart.¹⁰⁹

footnotes: ¹⁰⁹ Verse 4.

WHEN IT IS UNCLEAN. The day when the man or the garment or the house will be unclean or clean.