And thus, in a place where the noun איש (man) comes to connect an adjective to that which it modifies, it will not exclude an אשה (woman).

And moreover, in a place of attribution of property.

And moreover, in a place that indicates an impersonal subject.

And moreover, in a place that comes to indicate the general – it will not exclude an אשה.

And this will be recognized: 1) Through the context, like איש מכם.

2. Or through a verb that comes after it in plural.

3. Or through repeating איש איש.

And with this, a child is also included. And the reason for this is that any place where the noun איש is written, there is to say that it comes to indicate precisely the gender, איש ולא אשה (man and not a woman) (in particular in a place where this is proven from the fact that the noun אדם does not come). But with all of these that were mentioned, it is not possible to write the name אדם (as was discussed in rules 253 and 254). And with this, there is to say that the noun will not come to indicate the gender but only to establish a connection between the adjective and that which it modifies or to indicate the general, etc., so it will not exclude a woman.

However, for a child, it is understood that also with a noun that comes to indicate attribution of property, it will exclude him.

האיש המטהר *(the man that is to be cleansed) is an example in which the noun איש (man) comes to connect the adjective to that which it modifies⁵⁸².*איש עבד (slave of a man) is an example in which the noun איש (man) comes to give attribution of property⁵⁸³.

footnotes: ⁵⁸² Malbim, HaTorah v’HaMitzvah Metzora 43. ⁵⁸³ Malbim, HaTorah v’HaMitzvah Tzav 87.