Tanach
Vayikra 13:29-37 ויקרא י״ג:כ״ט-ל״ז
Part of: TazriaTazria, Aliyah 5Chapter 13
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi
וְאִישׁ אוֹ אִשָּׁה כִּֽי־יִהְיֶה בוֹ נָגַע בְּרֹאשׁ אוֹ בְזָקָֽן׃
If a man or a woman will have a skin-eruption on the head or in the beard.
If a man or a woman will have a skin-eruption on the head or in the beard.
Rashi
וְרָאָה הַכֹּהֵן אֶת־הַנֶּגַע וְהִנֵּה מַרְאֵהוּ עָמֹק מִן־הָעוֹר וּבוֹ שֵׂעָר צָהֹב דָּק וְטִמֵּא אֹתוֹ הַכֹּהֵן נֶתֶק הוּא צָרַעַת הָרֹאשׁ אוֹ הַזָּקָן הֽוּא׃
The kohein shall see the skin-eruption, and behold! its appearance is deeper than the skin and there is thin golden hair in it. The kohein shall pronounce it unclean, It is a nesek, it is tzoraas of the head or the beard.
The kohein shall see the skin-eruption, and behold! its appearance is deeper than the skin and there is thin golden hair in it. The kohein shall pronounce it unclean, It is a nesek, it is tzoraas of the head or the beard.
Rashi
ובו שער צהב. שֶׁנֶּהְפַּךְ שֵׂעָר שָׁחֹר שֶׁבּוֹ לְצָהֹב:
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).
נתק הוא. כָּךְ שְׁמוֹ שֶׁל נֶגַע שֶׁבִּמְקוֹם שֵׂעָר:
נתק הוא — this (נתק) is the name of a plague which is on the spot where hair grows.
וְכִֽי־יִרְאֶה הַכֹּהֵן אֶת־נֶגַע הַנֶּתֶק וְהִנֵּה אֵין־מַרְאֵהוּ עָמֹק מִן־הָעוֹר וְשֵׂעָר שָׁחֹר אֵין בּוֹ וְהִסְגִּיר הַכֹּהֵן אֶת־נֶגַע הַנֶּתֶק שִׁבְעַת יָמִֽים׃
When the kohein will see the skin eruption of nesek—and behold! it does not appear deeper than the skin and there is no black hair in it, the kohein shall confine [the one affected by] the skin-eruption of the nesek for seven days.
When the kohein will see the skin eruption of nesek—and behold! it does not appear deeper than the skin and there is no black hair in it, the kohein shall confine [the one affected by] the skin-eruption of the nesek for seven days.
Rashi
ושער שחר אין בו. הָא אִם הָיָה בוֹ שֵׂעָר שָׁחֹר טָהוֹר וְאֵין צָרִיךְ לְהֶסְגֵּר, שֶׁהַשֵּׂעָר שָׁחֹר סִימָן טָהֳרָה הוּא בִנְתָקִים, כְּמוֹ שֶׁנֶּאֱמַר (פסוק ל"ז), וְשֵׂעָר שָׁחֹר צָמַח בּוֹ וְגוֹ':
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).
וְרָאָה הַכֹּהֵן אֶת־הַנֶּגַע בַּיּוֹם הַשְּׁבִיעִי וְהִנֵּה לֹא־פָשָׂה הַנֶּתֶק וְלֹא־הָיָה בוֹ שֵׂעָר צָהֹב וּמַרְאֵה הַנֶּתֶק אֵין עָמֹק מִן־הָעֽוֹר׃
The kohein shall see the skin-eruption on the seventh day, and behold! the nesek did not spread and there was no golden hair in it and the appearance of the nesek is not deeper than the skin.
The kohein shall see the skin-eruption on the seventh day, and behold! the nesek did not spread and there was no golden hair in it and the appearance of the nesek is not deeper than the skin.
Rashi
והנה לא פשה וגו'. הָא אִם פָּשָׂה אוֹ הָיָה בוֹ שֵׂעָר צָהֹב טָמֵא:
'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.
וְהִתְגַּלָּח וְאֶת־הַנֶּתֶק לֹא יְגַלֵּחַ וְהִסְגִּיר הַכֹּהֵן אֶת־הַנֶּתֶק שִׁבְעַת יָמִים שֵׁנִֽית׃
He shall be shaved but he shall not shave the nesek, and the kohein shall confine the nesek for a second seven day period.
He shall be shaved but he shall not shave the nesek, and the kohein shall confine the nesek for a second seven day period.
Rashi
והתגלח. סְבִיבוֹת הַנֶּתֶק,
והתגלח AND HE SHALL CUT HIS HAIR around the scall,
ואת הנתק לא יגלח. מַנִּיחַ שְׁתֵּי שְׂעָרוֹת סָמוּךְ לוֹ סָבִיב, כְּדֵי שֶׁיְּהֵא נִכָּר אִם פָּשָׂה, שֶׁאִם יִפְשֶׂה יַעֲבֹר הַשְּׂעָרוֹת וְיֵצֵא לִמְקוֹם הַגִּלּוּחַ (נגעים פ"י, ספרא):
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).
וְרָאָה הַכֹּהֵן אֶת־הַנֶּתֶק בַּיּוֹם הַשְּׁבִיעִי וְהִנֵּה לֹא־פָשָׂה הַנֶּתֶק בָּעוֹר וּמַרְאֵהוּ אֵינֶנּוּ עָמֹק מִן־הָעוֹר וְטִהַר אֹתוֹ הַכֹּהֵן וְכִבֶּס בְּגָדָיו וְטָהֵֽר׃
The kohein shall see the nesek on the seventh day and behold! if the nesek did not spread in the skin and its appearance is not deeper than the skin. The kohein shall declare him clean. He shall wash his garments and he will be clean.
The kohein shall see the nesek on the seventh day and behold! if the nesek did not spread in the skin and its appearance is not deeper than the skin. The kohein shall declare him clean. He shall wash his garments and he will be clean.
וְאִם־פָּשֹׂה יִפְשֶׂה הַנֶּתֶק בָּעוֹר אַחֲרֵי טׇהֳרָתֽוֹ׃
If the nesek spreads [extensively] in the skin after he is pronounced clean,
If the nesek spreads [extensively] in the skin after he is pronounced clean,
Rashi
אחרי טהרתו. אֵין לִי אֶלָּא פוֹשֶׂה לְאַחַר הַפְּטוֹר, מִנַּיִן אַף בְּסוֹף שָׁבוּעַ רִאשׁוֹן וּבְסוֹף שָׁבוּעַ שֵׁנִי? תַּלְמוּד לוֹמַר פָּשֹׂה יִפְשֶׂה (ספרא):
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).
וְרָאָהוּ הַכֹּהֵן וְהִנֵּה פָּשָׂה הַנֶּתֶק בָּעוֹר לֹֽא־יְבַקֵּר הַכֹּהֵן לַשֵּׂעָר הַצָּהֹב טָמֵא הֽוּא׃
the kohein shall see him and behold! the nesek has spread in the skin. The kohein shall not [even] look for golden hair, he is unclean.
the kohein shall see him and behold! the nesek has spread in the skin. The kohein shall not [even] look for golden hair, he is unclean.
וְאִם־בְּעֵינָיו עָמַד הַנֶּתֶק וְשֵׂעָר שָׁחֹר צָֽמַח־בּוֹ נִרְפָּא הַנֶּתֶק טָהוֹר הוּא וְטִהֲרוֹ הַכֹּהֵֽן׃ {ס}
If the nesek remained the same as it was and black hair grew in it, the nesek is healed, he is clean, and the kohein shall declare him clean.
If the nesek remained the same as it was and black hair grew in it, the nesek is healed, he is clean, and the kohein shall declare him clean.
Rashi
ושער שחר. מִנַּיִן אַף הַיָּרֹק וְהָאָדֹם, שֶׁאֵינוֹ צָהֹב? תַּלְמוּד לוֹמַר "וְשֵׂעָר"; וּלְשׁוֹן צָהֹב דּוֹמֶה לְתַבְנִית הַזָּהָב — צָהֹב כְּמוֹ זָהֹב, אור"פלא בְּלַעַז:
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).
טהור הוא וטהרו הכהן. הָא טָמֵא שֶׁטִּהֲרוֹ הַכֹּהֵן לֹא טָהוֹר:
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).
בראש או בזקן. בָּא הַכָּתוּב לְחַלֵּק בֵּין נֶגַע שֶׁבִּמְקוֹם שֵׂעָר לְנֶגַע שֶׁבִּמְקוֹם בָּשָׂר, שֶׁזֶּה סִימָנוֹ בְּשֵׂעָר לָבָן וְזֶה סִימָנוֹ בְּשֵׂעָר צָהֹב:
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).