“A man, if he will have on the skin of his flesh a spot, or a scab, or a bright spot, and it will become a mark of leprosy on the skin of his flesh, he shall be brought to Aaron the priest, or to one of his sons the priests” (Leviticus 13:2). “A man, if he will have on the skin of his flesh a spot, or a scab, or a bright spot” – that is what is written: “To set calibration of the wind and allocate water by measure” (Job 28:25).1This is related to the verse regarding spots of leprosy in that leprosy was thought to be caused by an imbalance in the body between water and blood, as will be explained at the end of section two. Rav Huna said: In three instances wind emerged without calibration, and it had the capacity to destroy the world. These are they: One in the days of Job, one in the days of Jonah, and one in the days of Elijah. In the days of Job, as it is stated: “And behold, a great wind came from across the wilderness” (Job 1:19). In the days of Jonah, as it is stated: “But the Lord cast a great wind toward the sea” (Jonah 1:4). In the days of Elijah, as it is stated: “He said: Go out and stand on the mountain [before the Lord]. And behold, the Lord was passing, and there was a great and powerful wind, smashing mountains” (I Kings 19:11). Rabbi Yehuda ben Rabbi Shalom said: It was the same one [in the time] of Job, [in the time] of Jonah, [and in the time] of Elijah. The one [in the time] of Job was for that house.2It blew only on the house of Job’s eldest son and blew it down. The one [in the time] of Jonah was for that ship. The one [in the time] of Elijah was for that action.3It was only for God’s revelation to Elijah. But the greatest among them was the one of Elijah. That is what is written: “Go out and stand on the mountain [before the Lord].”4It smashed mountains and shattered stones everywhere that was before God, i.e., the entire world. Rabbi Tanḥum ben Rabbi Ḥiyya said, and some say it in the name of the Rabbis: The messianic king will come only after all the souls that [God] intended to create will be finished. These are those that are stated in the book of Adam the first man. That is what is written: “This is the book of the descendants of Adam” (Genesis 5:1). Rabbi Yehoshua ben Rabbi Ḥanina said: When the wind emerges from before the Holy One blessed be He, He breaks it on the mountains, weakens it on the hills, and says to it: ‘Be careful that you do not harm My creations,’ as it is stated: “For the wind will submit before Me and it is I who crafted their souls” (Isaiah 57:16); ‘For the sake of the souls that I crafted.’ “And allocate water by measure” – Rabbi Yudan bar Rabbi Shimon said: Even water that descends from above is given only by measure.5Rain is a blessing, and it is given only in the proper measure lest it cause harm. That is what is written: “For He withholds [yegara] water drops” (Job 36:27), and it is written: “And it shall be deducted [venigra] from your valuation” (Leviticus 27:18).
Another matter, “to set calibration of the wind [laruaḥ]” – Rabbi Aḥa said: Even the Divine Spirit [ruaḥ] that rests upon the prophets, rests only with calibration. Some prophesy one book, and some two. Rabbi Simon said: Be’eri prophesied two matters, but they did not suffice for a book, so they were subsumed in Isaiah. These are they: “If they will say to you: Seek the mediums and the oracles” (Isaiah 8:19), and its counterpart.6This is a reference to the following verse, Isaiah 8:20. “And allocate water by measure” – Rabbi Yehuda ben Rabbi Shmuel said: Even matters of Torah that were given from above, were given only by measure, and these are: Bible, Mishna, Talmud, halakhot, and aggadot. Some merit [to study] Bible, some [merit to study] Mishna, some [merit to study] Talmud, some [merit to study] aggada, and some [merit to study] them all. Another matter, “to set calibration of the wind” – the way of the world is that people say: So-and-so is broad of spirit; so-and-so is narrow of spirit, as a spirit of pettiness has been introduced into him. “And allocate water by measure” – a person is balanced, half of him water and half of him blood. When he merits, the water is not greater than the blood and the blood is not greater than the water. But when he sins, sometimes the water is greater than the blood and he is afflicted with dropsy, and sometimes the blood is greater than the water and he becomes a leper. That is what is written: “A man [adam],” or blood [o dam].
Another matter, “A man, if he will have on the skin of his flesh” – that is what is written: “Who cleaved a channel for the torrent [shetef]” (Job 38:25). There are places where they call hair shitfa. There was an incident involving a certain man who was sitting and expounding, and he said: ‘You do not have any hair for which the Holy One blessed be He did not create its own follicle, so that one would not derive benefit from that of another.’ His wife said to him: ‘Now you want to go out and seek your sustenance? Stay and your Creator will sustain you.’ He heeded her and stayed, and his Creator sustained him. “Or a path for the lightning of thunder” (Job 38:25); even for thunder that comes from the sky, the Holy One blessed be He crafts for it its own path. Why to that extent? So it will not go out and destroy the entire world. Alternatively, “or a path for the lightning of thunder” – Rabbi Avin said: This is analogous to a vegetable garden into which a spring flows. As long as the spring flows into it, its vegetables are dark. If the spring stops, its vegetables will grow pale. So too, if a person merits, “black hair grew in it; the scall healed, it is pure” (Leviticus 13:37). If not, “the hair in the mark turned white” (Leviticus 13:3). That is what is written: “A man [adam], if he will have,” or blood [o dam].7The word adam is used to allude to the fact that if someone has too much blood he will have leprosy. This is caused by his sins.
Another matter, “a man, if he will have on the skin of his flesh” – that is what is written: “Punishments are prepared for cynics”8Sinners. (Proverbs 19:29); sentences were prepared for cynics. The way of the world is that a person rides a donkey; sometimes it disobeys him and he strikes it, sometimes it is agreeable to him, and he strikes it. However, here, it is for the cynics that punishments and blows are prepared. This is analogous to a noblewoman who entered the king’s palace.9She married him. When she saw the whips hanging, she was afraid. The king said to her: ‘Fear not, those are for the slaves and the maidservants, but you will eat, drink, and rejoice.’ When Israel heard the portion of leprosy, they were afraid. Moses said to them: ‘Fear not, these are for the nations of the world, but you will eat, drink, and rejoice,’ as it is stated: “There are many pains for the wicked, but one trusting in the Lord, kindness surrounds him” (Psalms 32:10). Rabbi [Yehuda HaNasi] and Rabbi Yishmael ben Rabbi Yosei were sitting and studying the scroll of Lamentations on the eve of the ninth of Av that coincided with Shabbat, as it was getting dark, in the late afternoon. They did not complete one alphabetical acrostic.10The chapters of Lamentations are arranged in alphabetical acrostics. They said: ‘We will complete it tomorrow.’ When Rabbi ascended [to his house], he stumbled and hurt his small finger. He read in his regard: “There are many pains for the wicked.” Rabbi Yishmael said to him: ‘Had we not been engaged in the matter: “The breath of our nostrils, the anointed of the Lord, was captured in their traps” (Lamentations 4:20), I would have said this; now that we were engaged in it, all the more so.’11Rabbi Yehuda HaNasi had implied that his suffering was due to his own sins. Rabbi Yishmael ben Rabbi Yosei interpreted the verse in Lamentations (4:20) they had just studied as indicating that the leader of the generation can suffer due to the sins of the people of the generation. Thus, he said that Rabbi Yehuda HaNasi had been injured due to the sins of the generation. When he entered his house, he placed a dry sponge on his wound and tied a reed over it on the outside. Rabbi Yishmael ben Rabbi Yosei said: We learned three matters from his actions: The sponge does not absorb, but rather, it protects the wound.12It does not absorb the pus and thereby heal the wound. If it would do so, it would be forbidden to place it on the wound on Shabbat, due to the rabbinic prohibition of applying medicine on Shabbat. One may tie over it a reed from the house because it is prepared.13It is not muktze. And one may read the sacred Writings only from the afternoon onward;14The Rabbis prohibited reading from the books of Writings on Shabbat (see Mishna Shabbat 16:1) so that people would not become engrossed in reading them and fail to attend the public lecture that the Sages would give. This prohibition expired in the afternoon, by which time the lecture would be finished. This is proven from the fact that Rabbi Yehuda HaNasi did not have enough time in the afternoon to finish studying Lamentations. however, one may study its midrash and expound the verses. If it is necessary for a matter to be checked, one may take it and check it.15One may take the scroll to reexamine the verse. Shmuel said: Any shard of earthenware,16A shard that broke from a vessel before Shabbat is not muktze because it may be used to cover another small vessel. any reed. Rabbi Ze’eira said in the name of Rabbi Shmuel: The stopper of a barrel and the shards of [a broken barrel], it is permitted to handle them on Shabbat. But if one cast them into the garbage dump, it is prohibited to handle them. Rabbi Elazar and Rabbi Tanḥum of Basra in the name of Rabbi Yirmeya: Even one who was wicked but repented, the Holy One blessed be He accepts him, as it is stated: “But one trusting in the Lord, kindness surrounds him” (Psalms 32:10).
What is written before this matter? “If a woman conceives and bears a male child” (Leviticus 12:2). What is written after it? “A man, if he will have on the skin of his flesh.” What does one have to do with the other? Rabbi Tanḥum ben Rabbi Ḥanilai said: This is analogous to a female donkey that became ill and was cauterized and its foal emerged burned. What caused the foal to emerge burned? It is because its mother was cauterized. Likewise, what caused the offspring to be a leper? It is because its mother did not observe the days of her menstruation. Rabbi Avin said: This is analogous to a vegetable garden into which a spring flows. As long as the spring continues to flow into it in excess, it forms marshes. So too, one who consorts with his menstruant wife produces leprous offspring. Rabbi Avin read in his regard: “The fathers ate unripe grapes, and the children’s teeth will be damaged” (Jeremiah 31:29). They will read regarding their fathers: “Our fathers have sinned and are no more, and we suffer their sins” (Lamentations 5:7).
Rabbi Avin said in the name of Rabbi Yoḥanan: It is written: “But if her means do not suffice for a lamb” (Leviticus 12:8). What is written after that? “A man, if he will have on the skin of his flesh.” What does one have to do with the other? The Holy One blessed be He said: ‘I said to you: Bring an offering for birth, but you did not do so. As you live, I will compel you to come to the priest,’ as it is stated: “He shall be brought to Aaron the priest.” Rabbi Yoḥanan said: Why is the passage of ḥalla juxtaposed to the passage of idol worship? It is to say to you that anyone who fulfills the mitzvaof ḥalla, it is as though he abolished idol worship, and anyone who negates the mitzvaof ḥalla it is as though he upheld idol worship. Rabbi Elazar said: “For due to a licentious woman one is brought to a loaf of bread” (Proverbs 6:26). What caused him to sin with a licentious woman? It is because he partook of her loaf that was not tithed.17Ḥalla was not taken from the loaf, in which case it is forbidden for consumption. Rabbi Shimon ben Lakish said: It is written: “A man’s sacred items shall be his” (Numbers 5:10). What is written after that? “If any man’s wife shall stray” (Numbers 5:12). What does one have to do with the other? The Holy One blessed be He said: ‘I said: Give your gift to the priest but you did not do so. As you live, I will compel you to bring your wife to the priest,’ as it is stated: “The man shall bring his wife to the priest” (Numbers 5:15).
Rabbi Levi said: Blessed actions bring blessing upon those responsible for them and cursed actions bring a curse upon those responsible for them: “You shall have a whole and just weight, [you shall have a whole and just measure]” (Deuteronomy 25:15). If you have done so, you will have something to take, something to give, something to buy, and something to sell.18This is derived from the repetitive use of the phrase “you shall have” (Etz Yosef). Cursed actions bring a curse upon those responsible for them: “You shall not have in your pouch different weights, large and small. You shall not have in your house different measures, large and small” (Deuteronomy 25:13–14). If you have done so, you will not have something to take, something to give, something to buy, and something to sell. The Holy One blessed be He said: ‘I said: Do not make large and small measures, and you did; as you live, that person [you] will not have enough even for a small one.’ Likewise, “You shall not make with Me gods of silver or gods of gold, [you shall not make for yourselves]” (Exodus 20:20). If you do so, as you live, there will not be enough even for those of wood and of stone.
How is the examination of leprosy undertaken?19The verse states that the priest examines the afflicted individual in “the entire view of the eyes of the priest” (Leviticus 13:12). It is understood from this verse that the priest looks only at parts of the body that are visible when the individual is unclothed, but in a normal pose. The man is examined [as he stands], like one who is hoeing20With his legs spread. or like one who is harvesting olives;21With his hands upraised. like one hoeing for the concealed area and like one harvesting olives, for the armpits. The woman, like one weaving, or like one nursing her child under the breast; like one weaving wool, for the right armpit. Rabbi Yehuda says: Like one spinning flax for the left arm. Just as it is examined for leprosy, so it is examined for shaving.22The leper must have all the hair on his body on the seventh day of his purification process. It is taught: A person may examine any leprosy other than his own leprosy; Rabbi Meir says: Not even the leprosy of his relatives.23Mishna Nega’im 2:5. Who examined Miriam’s leprosy? If you say Moses examined it, a non-priest does not examine leprosy. If you say Aaron examined it, a relative does not examine leprosy. The Holy One blessed be He said: ‘I am the priest, I quarantine her, I deem her ritually pure.’ That is what is written: “The people did not travel until Miriam was readmitted” (Numbers 12:15). If so, the people were with the Divine Presence and the Divine Presence was waiting for her. Rabbi Levi said in the name of Rabbi Ḥama ben Rabbi Ḥanina: Moses was greatly troubled by this matter: ‘Is this commensurate with the honor due my brother Aaron, for him to be examining leprosy?’ The Holy One blessed be He said to him: ‘Does he not benefit from it twenty-four priestly gifts?’ The parable says: One who eats hearts of palm will be wounded by the tree trunk.24It will scratch him as he works to obtain the heart of palm.
“A spot [se’et]” – this is Babylon, based on: “You will recite [venasata] this parable about the king of Babylon: How has the oppressor ceased, the arrogance been ended” (Isaiah 14:4). Rabbi Abba bar Kahana said: “The arrogance been ended [shaveta madheva]” – this is the kingdom that says: Measure and bring [medod vehaveh].25Bring all the gold to the king. Rabbi Shmuel bar Naḥman said: The kingdom that turns the face of a person pale [madhevet] when he approaches it. The Rabbis say: It is on the basis of the golden head, “you are the golden head [di dahava]” (Daniel 2:38).26This is stated in reference to Nebuchadnezzar. All the Sages cited here agree that the reference is to Babylon. “A scab [sapaḥat]” – this is Media, that produced the wicked Haman, who would strikes like a serpent, based on: “On your belly you shall go” (Genesis 3:14).27Possibly this is based on the similarity of the word sapaḥat with saḥaf, drag, as a snake drags along the ground. “A bright spot [baheret]” – this is Greece, which would clearly state [mavheret] its edicts against Israel and say to them: Write on the horn of the ox that you have no portion in the God of Israel. “A mark of leprosy [nega tzaraat]” – this is Edom, which rose [to prominence]on the authority of the elder. “And it will become a mark of leprosy [nega tzaraat] on the skin of his flesh.”28This is the harshest of them all because it is initiated by a close relative, “his flesh.” Although in this world, the priest examines leprosy, in the future, the Holy One blessed be He has said: ‘I will purify you.’ That is what is written: “I will sprinkle pure water on you and you will be purified” (Ezekiel 36:25).
אָדָם כִּי יִהְיֶה בְעוֹר בְּשָׂרוֹ שְׂאֵת אוֹ סַפַּחַת אוֹ בַהֶרֶת (ויקרא יג, ב), הֲדָא הוּא דִכְתִיב (איוב כח, כה): לַעֲשׂוֹת לָרוּחַ מִשְׁקָל וּמַיִם תִּכֵּן בְּמִדָּה, אָמַר רַב הוּנָא בִּשְׁלשָׁה מְקוֹמוֹת יָצְתָה רוּחַ שֶׁלֹּא בְמִשְׁקָל וּכְבָר הָיָה לָהּ לְהַחֲרִיב אֶת הָעוֹלָם, וְאֵלּוּ הֵן: אֶחָד בִּימֵי אִיּוֹב, וְאֶחָד בִּימֵי יוֹנָה, וְאֶחָד בִּימֵי אֵלִיָּהוּ. בִּימֵי אִיּוֹב שֶׁנֶּאֱמַר (איוב א, יט): וְהִנֵּה רוּחַ גְּדוֹלָה בָּאָה מֵעֵבֶר הַמִּדְבָּר. בִּימֵי יוֹנָה שֶׁנֶּאֱמַר (יונה א, ד): וַה' הֵטִיל רוּחַ גְּדוֹלָה אֶל הַיָּם. בִּימֵי אֵלִיָּהוּ שֶׁנֶּאֱמַר (מלכים א יט, יא): וַיֹּאמֶר צֵא וְעָמַדְתָּ בָהָר [לפני ה'] וְהִנֵּה ה' עֹבֵר וְרוּחַ גְּדוֹלָה וְחָזָק מְפָרֵק הָרִים, אָמַר רַבִּי יְהוּדָא בְּרַבִּי שָׁלוֹם הִיא אוֹתָהּ שֶׁל אִיּוֹב הִיא אוֹתָהּ שֶׁל יוֹנָה הִיא אוֹתָהּ שֶׁל אֵלִיָּהוּ, בִּשְׁבִיל אוֹתָהּ הַבַּיִת הָיְתָה אוֹתָהּ שֶׁל אִיּוֹב, בִּשְׁבִיל אוֹתָהּ סְפִינָה הָיְתָה אוֹתָהּ שֶׁל יוֹנָה, בִּשְׁבִיל אוֹתָהּ מַעֲשֶׂה הָיְתָה אוֹתָהּ שֶׁל אֵלִיָּהוּ, וְאֵין לְךָ גְּדוֹלָה בָּהֶם אֶלָּא אוֹתָהּ שֶׁל אֵלִיָּהוּ, הֲדָא הוּא דִכְתִיב: וַיֹּאמֶר צֵא וְעָמַדְתָּ בָהָר. אָמַר רַבִּי תַּנְחוּם בְּרַבִּי חִיָּא וְאָמְרֵי לָהּ בְּשֵׁם רַבָּנָן, אֵין מֶלֶךְ הַמָּשִׁיחַ בָּא עַד שֶׁיִּכְלוּ כָּל הַנְּפָשׁוֹת שֶׁעָלוּ בַּמַּחֲשָׁבָה לְהִבָּראוֹת, וְאֵלּוּ הֵן הָאֲמוּרוֹת בַּסֵּפֶר שֶׁל אָדָם הָרִאשׁוֹן, הֲדָא הוּא דִכְתִיב (בראשית ה, א): זֶה סֵפֶר תּוֹלְדֹת אָדָם, אָמַר רַבִּי יְהוֹשֻׁעַ בְּרַבִּי חֲנִינָא בְּשָׁעָה שֶׁהָרוּחַ יוֹצֵאת מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׁבְּרוֹ בֶּהָרִים וּמְרַשְׁלוֹ בַּגְּבָעוֹת וְאוֹמֵר לוֹ הֱוֵי זָהִיר שֶׁלֹּא תַּזִיק לִבְרִיּוֹתַי, שֶׁנֶּאֱמַר (ישעיה נז, טז): כִּי רוּחַ מִלְּפָנַי יַעֲטוֹף וּנְשָׁמוֹת אֲנִי עָשִׂיתִי, בִּשְׁבִיל נְשָׁמוֹת שֶׁאֲנִי עָשִׂיתִי, (איוב כח, כה): וּמַיִם תִּכֵּן בְּמִדָּה, רַבִּי יוּדָן בַּר רַבִּי שִׁמְעוֹן אָמַר אֲפִלּוּ מַיִם שֶׁיּוֹרְדִין מִלְּמַעְלָה לֹא נִתְּנוּ אֶלָּא בְּמִדָּה, הֲדָא הוּא דִכְתִיב (איוב לו, כט): כִּי יְגָרַע נִטְפֵי מָיִם, וּכְתִיב (ויקרא כז, יח): וְנִגְרַע מֵעֶרְכְּךָ.
“A man, if he will have on the skin of his flesh a spot, or a scab, or a bright spot, and it will become a mark of leprosy on the skin of his flesh, he shall be brought to Aaron the priest, or to one of his sons the priests” (Leviticus 13:2).
“A man, if he will have on the skin of his flesh a spot, or a scab, or a bright spot” – that is what is written: “To set calibration of the wind and allocate water by measure” (Job 28:25).1This is related to the verse regarding spots of leprosy in that leprosy was thought to be caused by an imbalance in the body between water and blood, as will be explained at the end of section two. Rav Huna said: In three instances wind emerged without calibration, and it had the capacity to destroy the world. These are they: One in the days of Job, one in the days of Jonah, and one in the days of Elijah. In the days of Job, as it is stated: “And behold, a great wind came from across the wilderness” (Job 1:19). In the days of Jonah, as it is stated: “But the Lord cast a great wind toward the sea” (Jonah 1:4). In the days of Elijah, as it is stated: “He said: Go out and stand on the mountain [before the Lord]. And behold, the Lord was passing, and there was a great and powerful wind, smashing mountains” (I Kings 19:11). Rabbi Yehuda ben Rabbi Shalom said: It was the same one [in the time] of Job, [in the time] of Jonah, [and in the time] of Elijah. The one [in the time] of Job was for that house.2It blew only on the house of Job’s eldest son and blew it down. The one [in the time] of Jonah was for that ship. The one [in the time] of Elijah was for that action.3It was only for God’s revelation to Elijah. But the greatest among them was the one of Elijah. That is what is written: “Go out and stand on the mountain [before the Lord].”4It smashed mountains and shattered stones everywhere that was before God, i.e., the entire world.
Rabbi Tanḥum ben Rabbi Ḥiyya said, and some say it in the name of the Rabbis: The messianic king will come only after all the souls that [God] intended to create will be finished. These are those that are stated in the book of Adam the first man. That is what is written: “This is the book of the descendants of Adam” (Genesis 5:1).
Rabbi Yehoshua ben Rabbi Ḥanina said: When the wind emerges from before the Holy One blessed be He, He breaks it on the mountains, weakens it on the hills, and says to it: ‘Be careful that you do not harm My creations,’ as it is stated: “For the wind will submit before Me and it is I who crafted their souls” (Isaiah 57:16); ‘For the sake of the souls that I crafted.’ “And allocate water by measure” – Rabbi Yudan bar Rabbi Shimon said: Even water that descends from above is given only by measure.5Rain is a blessing, and it is given only in the proper measure lest it cause harm. That is what is written: “For He withholds [yegara] water drops” (Job 36:27), and it is written: “And it shall be deducted [venigra] from your valuation” (Leviticus 27:18).
דָּבָר אַחֵר (איוב כח, כה): לַעֲשׂוֹת לָרוּחַ מִשְׁקָל, אָמַר רַבִּי אַחָא אֲפִלּוּ רוּחַ הַקֹּדֶשׁ שֶׁשּׁוֹרָה עַל הַנְּבִיאִים אֵינָהּ שׁוֹרָה אֶלָּא בְּמִשְׁקָל, יֵשׁ שֶׁמִּתְנַבֵּא סֵפֶר אֶחָד וְיֵשׁ שְׁנַיִם. אָמַר רַבִּי סִימוֹן שְׁנֵי דְבָרִים נִתְנַבֵּא בְּאֵרִי וְלֹא הָיָה בָהֶם כְּדֵי סֵפֶר וְנִטַפְּלוּ בִּישַׁעְיָה, וְאֵלּוּ הֵן (ישעיה ח, יט): וְכִי יֹאמְרוּ אֲלֵיכֶם דִּרְשׁוּ אֶל הָאֹבוֹת וְאֶל הַיִּדְעֹנִים, וַחֲבֵרוֹ (איוב כח, כה): וּמַיִם תִּכֵּן בְּמִדָּה, אָמַר רַבִּי יוּדָן בְּרַבִּי שְׁמוּאֵל וַאֲפִלּוּ דִּבְרֵי תוֹרָה שֶׁנִּתְּנוּ מִלְּמַעְלָה לֹא נִתְּנוּ אֶלָּא בְּמִדָּה, וְאֵלּוּ הֵן: מִקְרָא, מִשְׁנָה, תַּלְמוּד, הֲלָכוֹת וְאַגָּדָה, יֵשׁ זוֹכֶה לְמִקְרָא וְיֵשׁ לְמִשְׁנָה וְיֵשׁ לְתַלְמוּד וְיֵשׁ לְהַגָּדָה וְיֵשׁ זוֹכֶה לְכֻלָּן. דָּבָר אַחֵר, לַעֲשׂוֹת לָרוּחַ מִשְׁקָל, בְּנֹהַג שֶׁבָּעוֹלָם הַבְּרִיּוֹת אוֹמְרִים אִישׁ פְּלוֹנִי רוּחוֹ יְתֵרָה, אִישׁ פְּלוֹנִי רוּחוֹ קְצָרָה, שֶׁנִּתְּנָה בּוֹ רוּחַ קָטִיקָטוֹן. וּמַיִם תִּכֵּן בְּמִדָה, אָדָם הָיָה מְשׁוּקָל חֶצְיוֹ מַיִם וְחֶצְיוֹ דָּם, בְּשָׁעָה שֶׁהוּא זוֹכֶה לֹא הַמַּיִם רָבִין עַל הַדָּם וְלֹא הַדָּם רָבִין עַל הַמַּיִם, וּבִזְמַן שֶׁחוֹטֵא פְּעָמִים שֶׁהַמַּיִם רָבִין עַל הַדָּם וְנַעֲשָׂה אַדְרִיפִיקוֹס, וּפְעָמִים שֶׁהַדָּם רָבִין עַל הַמַּיִם וְנַעֲשָׂה מְצוֹרָע, הֲדָא הוּא דִכְתִיב אָדָם, אוֹ דָם.
Another matter, “to set calibration of the wind [laruaḥ]” – Rabbi Aḥa said: Even the Divine Spirit [ruaḥ] that rests upon the prophets, rests only with calibration. Some prophesy one book, and some two. Rabbi Simon said: Be’eri prophesied two matters, but they did not suffice for a book, so they were subsumed in Isaiah. These are they: “If they will say to you: Seek the mediums and the oracles” (Isaiah 8:19), and its counterpart.6This is a reference to the following verse, Isaiah 8:20. “And allocate water by measure” – Rabbi Yehuda ben Rabbi Shmuel said: Even matters of Torah that were given from above, were given only by measure, and these are: Bible, Mishna, Talmud, halakhot, and aggadot. Some merit [to study] Bible, some [merit to study] Mishna, some [merit to study] Talmud, some [merit to study] aggada, and some [merit to study] them all.
Another matter, “to set calibration of the wind” – the way of the world is that people say: So-and-so is broad of spirit; so-and-so is narrow of spirit, as a spirit of pettiness has been introduced into him. “And allocate water by measure” – a person is balanced, half of him water and half of him blood. When he merits, the water is not greater than the blood and the blood is not greater than the water. But when he sins, sometimes the water is greater than the blood and he is afflicted with dropsy, and sometimes the blood is greater than the water and he becomes a leper. That is what is written: “A man [adam],” or blood [o dam].
דָּבָר אַחֵר, אָדָם כִּי יִהְיֶה בְעוֹר בְּשָׂרוֹ, הֲדָא הוּא דִכְתִיב (איוב לח, כה): מִי פִלַּג לַשֶּׁטֶף תְּעָלָה, אָמַר רַבִּי בֶּרֶכְיָה אִית אַתְרִין דְּצָוְחִין לְשַׂעֲרָא שִׁיטְפָא, מַעֲשֶׂה בְּאָדָם אֶחָד שֶׁהָיָה יוֹשֵׁב וְדוֹרֵשׁ וְאָמַר אֵין לְךָ כָּל נִימָא וְנִימָא שֶׁלֹּא בָּרָא לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא גּוּמָא בִּפְנֵי עַצְמָהּ כְּדֵי שֶׁלֹּא תְּהֵא אַחַת מֵהֶן נֶהֱנֵית מֵחֲבֶרְתָּהּ, אָמְרָה לוֹ אִשְׁתּוֹ וְעַכְשָׁיו אַתָּה מְבַקֵּשׁ לָצֵאת לָתוּר פַּרְנָסָתְךָ, תִּיב וּבָרְיָךְ קָאֵים לָךְ. שָׁמַע לָהּ וִיתִיב לֵיהּ וְקָם לֵיהּ בָּרְיֵהּ. (איוב לח, כה): וְדֶרֶךְ לַחֲזִיז קֹלוֹת, אֲפִלּוּ קוֹל שֶׁיּוֹצֵא מִן הָרָקִיעַ עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁבִיל בִּפְנֵי עַצְמוֹ, וְכָל כָּךְ לָמָּה שֶׁלֹּא תֵצֵא וְתַחֲרִיב אֶת הָעוֹלָם. דָּבָר אַחֵר, וְדֶרֶךְ לַחֲזִיז קֹלוֹת, אָמַר רַבִּי אָבִין מָשָׁל לְגִנַּת יָרָק שֶׁהַמַּעְיָן לְתוֹכָהּ, כָּל זְמַן שֶׁהַמַּעְיָן לְתוֹכָהּ יַרְקָהּ מַשְׁחִיר, פָּסַק הַמַּעְיָן הִלְבִּין יַרְקָהּ. כָּךְ זָכָה אָדָם (ויקרא יג, לז): וְשֵׂעָר שָׁחֹר צָמַח בּוֹ נִרְפָּא הַנֶּתֶק טָהוֹר הוּא, וְאִם לָאו, (ויקרא יג, ג): וְשֵׂעָר בַּנֶּגַע הָפַךְ לָבָן, הֲדָא הוּא דִכְתִיב: אָדָם כִּי יִהְיֶה, אוֹ דָם.
Another matter, “A man, if he will have on the skin of his flesh” – that is what is written: “Who cleaved a channel for the torrent [shetef]” (Job 38:25). There are places where they call hair shitfa. There was an incident involving a certain man who was sitting and expounding, and he said: ‘You do not have any hair for which the Holy One blessed be He did not create its own follicle, so that one would not derive benefit from that of another.’ His wife said to him: ‘Now you want to go out and seek your sustenance? Stay and your Creator will sustain you.’ He heeded her and stayed, and his Creator sustained him.
“Or a path for the lightning of thunder” (Job 38:25); even for thunder that comes from the sky, the Holy One blessed be He crafts for it its own path. Why to that extent? So it will not go out and destroy the entire world. Alternatively, “or a path for the lightning of thunder” – Rabbi Avin said: This is analogous to a vegetable garden into which a spring flows. As long as the spring flows into it, its vegetables are dark. If the spring stops, its vegetables will grow pale. So too, if a person merits, “black hair grew in it; the scall healed, it is pure” (Leviticus 13:37). If not, “the hair in the mark turned white” (Leviticus 13:3). That is what is written: “A man [adam], if he will have,” or blood [o dam].7The word adam is used to allude to the fact that if someone has too much blood he will have leprosy. This is caused by his sins.
דָּבָר אַחֵר, אָדָם כִּי יִהְיֶה בְעוֹר בְּשָׂרוֹ, הֲדָא הוּא דִכְתִיב (משלי יט, כט): נָכוֹנוּ לַלֵּצִים שְׁפָטִים, מוּכָנִים הָיוּ לַלֵּצִים דִּינִים. בְּנֹהַג שֶׁבָּעוֹלָם אָדָם רוֹכֵב עַל הַחֲמוֹר פְּעָמִים שֶׁסּוֹרֵחַ עָלָיו וּמַכֵּהוּ, פְּעָמִים שֶׁשּׂוֹחֵק עָלָיו וּמַכֵּהוּ, בְּרַם הָכָא נָכוֹנוּ לַלֵּצִים שְׁפָטִים וּמַהֲלֻמּוֹת, מָשָׁל לְמַטְרוֹנָה שֶׁנִּכְנְסָה לְתוֹךְ פָּלָטִין שֶׁל מֶלֶךְ, כֵּיוָן דְּחָמֵית מַגְלָבַיָא תָּלָן, דַּחֲלַת, אָמַר לָהּ הַמֶּלֶךְ אַל תִּתְיָרָאִי אֵלּוּ לָעֲבָדִים וְלַשְּׁפָחוֹת, אֲבָל אַתְּ לֶאֱכֹל וְלִשְׁתּוֹת וְלִשְׂמֹחַ. כֵּיוָן שֶׁשָּׁמְעוּ יִשְׂרָאֵל פָּרָשַׁת נְגָעִים נִתְיָרְאוּ, אָמַר לָהֶם משֶׁה אַל תִּתְיָרְאוּ אֵלּוּ לְאֻמּוֹת הָעוֹלָם, אֲבָל אַתֶּם לֶאֱכֹל וְלִשְׁתּוֹת וְלִשְׂמֹחַ, שֶׁנֶּאֱמַר (תהלים לב, י): רַבִּים מַכְאֹבִים לָרָשָׁע וְהַבּוֹטֵחַ בַּה' חֶסֶד יְסוֹבְבֶנּוּ. רַבִּי וְרַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי הָיוּ יוֹשְׁבִים וְעוֹסְקִים בִּמְגִלַּת קִנּוֹת עֶרֶב תִּשְׁעָה בְּאָב שֶׁחָל לִהְיוֹת בְּשַׁבָּת עִם חֲשֵׁכָה מִן הַמִּנְחָה וּלְמַעְלָה, שִׁיְּרוּ בָהּ אָלֶף בֵּית אֶחָת, אָמְרוּ לְמָחָר אָנוּ גּוֹמְרִין אוֹתָהּ, כְּשֶׁעָלָה רַבִּי נִכְשַׁל בְּאֶצְבָּעוֹ הַקְּטַנָּה, קָרָא עַל עַצְמוֹ: רַבִּים מַכְאֹבִים לָרָשָׁע. אָמַר לוֹ רַבִּי יִשְׁמָעֵאל אִלּוּ לֹא הָיִינוּ עֲסוּקִין בְּעִנְיַן (איכה ד, כ): רוּחַ אַפֵּינוּ מְשִׁיחַ ה', הָיִיתִי אוֹמֵר, עַכְשָׁיו שֶׁאָנוּ עֲסוּקִין, עַל אַחַת כַּמָּה וְכַמָּה. כְּשֶׁעָלָה לְבֵיתוֹ נָתַן עָלֶיהָ סְפוֹג יָבֵשׁ וְכָרַךְ עָלֶיהָ גֶּמִי מִבַּחוּץ, אָמַר רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי מִדְּבָרָיו לָמַדְנוּ שְׁלשָׁה דְבָרִים, סְפוֹג לֹא שֶׁהוּא מוֹצֵץ אֶלָּא שֶׁהוּא מְשַׁמֵּר אֶת הַמַּכָּה, וְקוֹשֵׁר עָלֶיהָ גֶּמִי מֵהַבַּיִת מִפְּנֵי שֶׁהוּא מוּכָן, וְאֵין קוֹרִין בְּכִתְבֵי הַקֹּדֶשׁ אֶלָּא מִן הַמִּנְחָה וּלְמַעְלָה, אֲבָל שׁוֹנִין בָּהֶן וְֶדוֹרְשִׁין בָּהֶן, אִם צָרִיךְ לְדָבָר לִבְדֹּק, נוֹטֵל וּבוֹדֵק. וּשְׁמוּאֵל אָמַר חֶרֶס כָּל שֶׁהוּא גֶּמִי כָּל שֶׁהוּא. תָּנֵי רַבִּי יוּדָן מִשּׁוּם רַבִּי שְׁמוּאֵל מְגוּפַת חָבִית וּשְׁבָרֶיהָ מֻתָּר לְטַלְטְלָן בְּשַׁבָּת, וְאִם זְרָקָן לָאַשְׁפָּה אָסוּר לְטַלְטְלָן. רַבִּי אֶלְעָזָר וְרַבִּי תַּנְחוּם בַּצְּרוּרַיָה בְּשֵׁם רַבִּי יִרְמְיָה אֲפִלּוּ רָשָׁע וְחָזַר בּוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַבְּלוֹ, שֶׁנֶּאֱמַר (תהלים לב, י): וְהַבּוֹטֵחַ בַּה' חֶסֶד יְסוֹבְבֶנּוּ.
Another matter, “a man, if he will have on the skin of his flesh” – that is what is written: “Punishments are prepared for cynics”8Sinners. (Proverbs 19:29); sentences were prepared for cynics. The way of the world is that a person rides a donkey; sometimes it disobeys him and he strikes it, sometimes it is agreeable to him, and he strikes it. However, here, it is for the cynics that punishments and blows are prepared. This is analogous to a noblewoman who entered the king’s palace.9She married him. When she saw the whips hanging, she was afraid. The king said to her: ‘Fear not, those are for the slaves and the maidservants, but you will eat, drink, and rejoice.’ When Israel heard the portion of leprosy, they were afraid. Moses said to them: ‘Fear not, these are for the nations of the world, but you will eat, drink, and rejoice,’ as it is stated: “There are many pains for the wicked, but one trusting in the Lord, kindness surrounds him” (Psalms 32:10).
Rabbi [Yehuda HaNasi] and Rabbi Yishmael ben Rabbi Yosei were sitting and studying the scroll of Lamentations on the eve of the ninth of Av that coincided with Shabbat, as it was getting dark, in the late afternoon. They did not complete one alphabetical acrostic.10The chapters of Lamentations are arranged in alphabetical acrostics. They said: ‘We will complete it tomorrow.’ When Rabbi ascended [to his house], he stumbled and hurt his small finger. He read in his regard: “There are many pains for the wicked.” Rabbi Yishmael said to him: ‘Had we not been engaged in the matter: “The breath of our nostrils, the anointed of the Lord, was captured in their traps” (Lamentations 4:20), I would have said this; now that we were engaged in it, all the more so.’11Rabbi Yehuda HaNasi had implied that his suffering was due to his own sins. Rabbi Yishmael ben Rabbi Yosei interpreted the verse in Lamentations (4:20) they had just studied as indicating that the leader of the generation can suffer due to the sins of the people of the generation. Thus, he said that Rabbi Yehuda HaNasi had been injured due to the sins of the generation.
When he entered his house, he placed a dry sponge on his wound and tied a reed over it on the outside. Rabbi Yishmael ben Rabbi Yosei said: We learned three matters from his actions: The sponge does not absorb, but rather, it protects the wound.12It does not absorb the pus and thereby heal the wound. If it would do so, it would be forbidden to place it on the wound on Shabbat, due to the rabbinic prohibition of applying medicine on Shabbat. One may tie over it a reed from the house because it is prepared.13It is not muktze. And one may read the sacred Writings only from the afternoon onward;14The Rabbis prohibited reading from the books of Writings on Shabbat (see Mishna Shabbat 16:1) so that people would not become engrossed in reading them and fail to attend the public lecture that the Sages would give. This prohibition expired in the afternoon, by which time the lecture would be finished. This is proven from the fact that Rabbi Yehuda HaNasi did not have enough time in the afternoon to finish studying Lamentations. however, one may study its midrash and expound the verses. If it is necessary for a matter to be checked, one may take it and check it.15One may take the scroll to reexamine the verse.
Shmuel said: Any shard of earthenware,16A shard that broke from a vessel before Shabbat is not muktze because it may be used to cover another small vessel. any reed. Rabbi Ze’eira said in the name of Rabbi Shmuel: The stopper of a barrel and the shards of [a broken barrel], it is permitted to handle them on Shabbat. But if one cast them into the garbage dump, it is prohibited to handle them.
Rabbi Elazar and Rabbi Tanḥum of Basra in the name of Rabbi Yirmeya: Even one who was wicked but repented, the Holy One blessed be He accepts him, as it is stated: “But one trusting in the Lord, kindness surrounds him” (Psalms 32:10).
מַה כְּתִיב לְמַעְלָה מִן הָעִנְיָן? אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר, מַה כְּתִיב בַּתְרֵיהּ: אָדָם כִּי יִהְיֶה בְעוֹר בְּשָׂרוֹ, וְכִי מָה עִנְיַן זֶה לָזֶה, אָמַר רַבִּי תַּנְחוּם בְּרַבִּי חֲנִילָאי מָשָׁל לַחֲמוֹרָה שֶׁרָעֲתָה וְנִכְוֵית וְיָצָא בְּנָהּ כָּווּי, מִי גָרַם לַוָּלָד שֶׁיֵּצֵא כָּווּי שֶׁנִּכְוֵת אִמּוֹ, כָּךְ מִי גָרַם לַוָּלָד שֶׁיִּהְיֶה מְצֹרָע אִמּוֹ שֶׁלֹּא שִׁמְּרָה יְמֵי נִדָּתָהּ. אָמַר רַבִּי אָבִין מָשָׁל לְגִנַּת יָרָק שֶׁהַמַּעְיָן לְתוֹכָהּ כָּל זְמַן שֶׁהַמַּעְיָן לְתוֹכָהּ הִיא עוֹשָׂה כְּרִיכִין, כָּךְ כָּל מִי שֶׁהוֹלֵךְ אֵצֶל אִשְׁתּוֹ נִדָּה עוֹשֶׂה בָּנִים מְצֹרָעִים. רַבִּי אָבִין קָרָא עֲלֵיהּ (ירמיה לא, כט): אָבוֹת אָכְלוּ בֹסֶר וְשִׁנֵּי בָנִים תִּקְהֶינָה, וְהֵן קוֹרְאִין עַל אֲבוֹתֵיהֶם (איכה ה, ז): אֲבֹתֵינוּ חָטְאוּ וְאֵינָם וַאֲנַחְנוּ עֲוֹנֹתֵיהֶם סָבָלְנוּ.
What is written before this matter? “If a woman conceives and bears a male child” (Leviticus 12:2). What is written after it? “A man, if he will have on the skin of his flesh.” What does one have to do with the other? Rabbi Tanḥum ben Rabbi Ḥanilai said: This is analogous to a female donkey that became ill and was cauterized and its foal emerged burned. What caused the foal to emerge burned? It is because its mother was cauterized. Likewise, what caused the offspring to be a leper? It is because its mother did not observe the days of her menstruation. Rabbi Avin said: This is analogous to a vegetable garden into which a spring flows. As long as the spring continues to flow into it in excess, it forms marshes. So too, one who consorts with his menstruant wife produces leprous offspring. Rabbi Avin read in his regard: “The fathers ate unripe grapes, and the children’s teeth will be damaged” (Jeremiah 31:29). They will read regarding their fathers: “Our fathers have sinned and are no more, and we suffer their sins” (Lamentations 5:7).
רַבִּי אָבִין בְּשֵׁם רַבִּי יוֹחָנָן אָמַר, כְּתִיב (ויקרא יב, ח): וְאִם לֹא תִמְצָא יָדָהּ דֵּי שֶׂה, וּמַה כְּתִיב בַּתְרֵיהּ: אָדָם כִּי יִהְיֶה בְעוֹר בְּשָׂרוֹ, וְכִי מָה עִנְיַן זֶה אֵצֶל זֶה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי אָמַרְתִּי לְךָ הָבֵא קָרְבַּן לֵדָה, וְאַתָּה לֹא עָשִׂיתָ כָּךְ, חַיֶּיךָ שֶׁאֲנִי מַצְרִיכְךָ לָבוֹא אֵצֶל כֹּהֵן, שֶׁנֶּאֱמַר (ויקרא יג, ב): וְהוּבָא אֶל אַהֲרֹן הַכֹּהֵן. אָמַר רַבִּי יוֹחָנָן לָמָּה נִסְמְכָה פָּרָשַׁת חַלָּה לְפָרָשַׁת עֲבוֹדָה זָרָה, לוֹמַר לָךְ, שֶׁכָּל הַמְקַיֵם מִצְוַת חַלָּה כְּאִלּוּ בִּטֵּל עֲבוֹדָה זָרָה, וְכָל הַמְבַטֵּל מִצְוַת חַלָּה כְּאִלּוּ קִיֵּם עֲבוֹדָה זָרָה. אָמַר רַבִּי אֶלְעָזָר (משלי ו, כו): כִּי בְּעַד אִשָּׁה זוֹנָה עַד כִּכַּר לָחֶם, מִי גָרַם לוֹ שֶׁנִּכְשַׁל בְּאִשָּׁה זוֹנָה עַל יְדֵי שֶׁאָכַל אֶת כִּכְּרָהּ שֶׁאֵינוֹ מְעֻשָּׂר. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ כְּתִיב (במדבר ה, י): וְאִישׁ אֶת קֳדָשָׁיו לוֹ יִהְיוּ, מַה כְּתִיב בַּתְרֵיהּ (במדבר ה, יב): אִישׁ כִּי תִשְׂטֶה אִשְׁתּוֹ, וְכִי מָה עִנְיַן זֶה לָזֶה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי אָמַרְתִּי תֵּן מַתָּנָתְךָ לַכֹּהֵן וְלֹא עָשִׂיתָ כֵּן, חַיֶּיךָ שֶׁאֲנִי מַצְרִיכְךָ שֶׁתָּבִיא אִשְׁתְּךָ אֶל הַכֹּהֵן, שֶׁנֶּאֱמַר (במדבר ה, טו): וְהֵבִיא הָאִישׁ אֶת אִשְׁתּוֹ אֶל הַכֹּהֵן.
Rabbi Avin said in the name of Rabbi Yoḥanan: It is written: “But if her means do not suffice for a lamb” (Leviticus 12:8). What is written after that? “A man, if he will have on the skin of his flesh.” What does one have to do with the other? The Holy One blessed be He said: ‘I said to you: Bring an offering for birth, but you did not do so. As you live, I will compel you to come to the priest,’ as it is stated: “He shall be brought to Aaron the priest.”
Rabbi Yoḥanan said: Why is the passage of ḥalla juxtaposed to the passage of idol worship? It is to say to you that anyone who fulfills the mitzva of ḥalla, it is as though he abolished idol worship, and anyone who negates the mitzva of ḥalla it is as though he upheld idol worship. Rabbi Elazar said: “For due to a licentious woman one is brought to a loaf of bread” (Proverbs 6:26). What caused him to sin with a licentious woman? It is because he partook of her loaf that was not tithed.17Ḥalla was not taken from the loaf, in which case it is forbidden for consumption.
Rabbi Shimon ben Lakish said: It is written: “A man’s sacred items shall be his” (Numbers 5:10). What is written after that? “If any man’s wife shall stray” (Numbers 5:12). What does one have to do with the other? The Holy One blessed be He said: ‘I said: Give your gift to the priest but you did not do so. As you live, I will compel you to bring your wife to the priest,’ as it is stated: “The man shall bring his wife to the priest” (Numbers 5:15).
אָמַר רַבִּי לֵוִי בְּרָכוֹת מְבָרְכוֹת אֶת בַּעֲלֵיהֶן, וּקְלָלוֹת מְקַלְּלוֹת אֶת בַּעֲלֵיהֶן (דברים כה, טו): אֶבֶן שְׁלֵמָה וָצֶדֶק יִהְיֶה לָךְ וגו', אִם עָשִׂיתָ כֵן יֵשׁ לְךָ מַה לִּשָּׂא ומַה לִּתֵּן וּמַה לִּקַּח וּמַה לִּמְכֹּר, קְלָלוֹת מְקַלְּלוֹת אֶת בַּעֲלֵיהֶן, (דברים כה, יג יד): לֹא יִהְיֶה לְךָ בְּכִיסְךָ אֶבֶן וָאָבֶן גְּדוֹלָה וּקְטַנָה, לֹא יִהְיֶה לְךָ בְּבֵיתְךָ אֵיפָה וְאֵיפָה גְּדוֹלָה וּקְטַנָּה, אִם עָשִׂיתָ כֵן לֹא יִהְיֶה לְךָ מַה לִּשָּׂא וּמַה לִּתֵּן וּמַה לִּקַּח וּמַה לִּמְכֹּר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי אָמַרְתִּי לֹא תַעֲשֶׂה אֵיפָה גְדוֹלָה וּקְטַנָּה, וְעָשִׂיתָ, חַיֶּיךָ שֶׁאֲפִלּוּ בִּקְטַנָּה אֵינוֹ מַסְפִּיק אוֹתוֹ הָאִישׁ. וּדְכַוָּתָהּ (שמות כ, כ): לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב, אִם עָשִׂיתָ כֵן חַיֶּיךָ שֶׁאֲפִלּוּ שֶׁל עֵץ וְשֶׁל אֶבֶן אֵינוֹ מַסְפִּיק בְּיָדוֹ שֶׁתְּהֵא לוֹ.
Rabbi Levi said: Blessed actions bring blessing upon those responsible for them and cursed actions bring a curse upon those responsible for them: “You shall have a whole and just weight, [you shall have a whole and just measure]” (Deuteronomy 25:15). If you have done so, you will have something to take, something to give, something to buy, and something to sell.18This is derived from the repetitive use of the phrase “you shall have” (Etz Yosef). Cursed actions bring a curse upon those responsible for them: “You shall not have in your pouch different weights, large and small. You shall not have in your house different measures, large and small” (Deuteronomy 25:13–14). If you have done so, you will not have something to take, something to give, something to buy, and something to sell. The Holy One blessed be He said: ‘I said: Do not make large and small measures, and you did; as you live, that person [you] will not have enough even for a small one.’ Likewise, “You shall not make with Me gods of silver or gods of gold, [you shall not make for yourselves]” (Exodus 20:20). If you do so, as you live, there will not be enough even for those of wood and of stone.
כֵּיצַד רְאִיַּת נְגָעִים, הָאִישׁ נִרְאֶה כְּעוֹדֵר וּכְמוֹסֵק זֵיתִים, כְּעוֹדֵר בֵּית הַסְּתָרִים, וּכְמוֹסֵק זֵיתִים בֵּית הַשֶּׁחִי. וְהָאִשָּׁה כְּאוֹרֶגֶת וְכִמְנִיקָה אֶת בְּנָהּ תַּחַת הַדַּד, כְּאוֹרֶגֶת בְּעַמְרִים לַשֶּׁחִי לַיָּד הַיְמָנִית. רַבִּי יְהוּדָה אוֹמֵר כְּטֹוָה בַּפִּשְׁתָּן לַיָּד הַשְּׂמָאלִית, וּכְשֵׁם שֶׁנִּרְאֶה לַנְגָעִים כֵּן נִרְאֶה לְתִגְלַחְתּוֹ. תָּנָא כָּל הַנְּגָעִים אָדָם רוֹאֶה חוּץ מִנִּגְעֵי עַצְמוֹ, רַבִּי מֵאִיר אוֹמֵר אַף לֹא נִגְעֵי קְרוֹבָיו, וּמִי רָאָה נֶגַע מִרְיָם, אִם תֹּאמַר משֶׁה רָאָה, זָר אֵינוֹ רוֹאֶה נְגָעִים, אִם תֹּאמַר אַהֲרֹן רָאָה, אֵין קָרוֹב רוֹאֶה אֶת הַנְּגָעִים, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנָא כַּהֲנָא, אֲנָא מַסְגִּירָהּ, אֲנָא מְטַהֲרָהּ, הֲדָא הוּא דִכְתִיב (במדבר יב, טו): וְהָעָם לֹא נָסַע עַד הֵאָסֵף מִרְיָם, אִם כֵּן הָעָם הָיָה עִם הַשְּׁכִינָה וְהַשְּׁכִינָה מַמְתֶּנֶת לָהּ. אָמַר רַבִּי לֵוִי בְּשֵׁם רַבִּי חָמָא בְּרַבִּי חֲנִינָא, צַעַר גָּדוֹל הָיָה לוֹ לְמשֶׁה בַּדָּבָר הַזֶּה, כָּךְ הוּא כְּבוֹדוֹ שֶׁל אַהֲרֹן אָחִי לִהְיוֹת רוֹאֶה אֶת הַנְּגָעִים, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְלֹא נֶהֱנֶה מִמֶּנּוּ עֶשְׂרִים וְאַרְבַּע מַתְּנוֹת כְּהֻנָּה, בְּמַתְלָא אָמְרֵי דְּאָכֵיל בַּהֲדֵי קוֹרָא יִלְקֵי בַּהֲדֵי קִילָא.
How is the examination of leprosy undertaken?19The verse states that the priest examines the afflicted individual in “the entire view of the eyes of the priest” (Leviticus 13:12). It is understood from this verse that the priest looks only at parts of the body that are visible when the individual is unclothed, but in a normal pose. The man is examined [as he stands], like one who is hoeing20With his legs spread. or like one who is harvesting olives;21With his hands upraised. like one hoeing for the concealed area and like one harvesting olives, for the armpits. The woman, like one weaving, or like one nursing her child under the breast; like one weaving wool, for the right armpit. Rabbi Yehuda says: Like one spinning flax for the left arm. Just as it is examined for leprosy, so it is examined for shaving.22The leper must have all the hair on his body on the seventh day of his purification process.
It is taught: A person may examine any leprosy other than his own leprosy; Rabbi Meir says: Not even the leprosy of his relatives.23Mishna Nega’im 2:5. Who examined Miriam’s leprosy? If you say Moses examined it, a non-priest does not examine leprosy. If you say Aaron examined it, a relative does not examine leprosy. The Holy One blessed be He said: ‘I am the priest, I quarantine her, I deem her ritually pure.’ That is what is written: “The people did not travel until Miriam was readmitted” (Numbers 12:15). If so, the people were with the Divine Presence and the Divine Presence was waiting for her.
Rabbi Levi said in the name of Rabbi Ḥama ben Rabbi Ḥanina: Moses was greatly troubled by this matter: ‘Is this commensurate with the honor due my brother Aaron, for him to be examining leprosy?’ The Holy One blessed be He said to him: ‘Does he not benefit from it twenty-four priestly gifts?’ The parable says: One who eats hearts of palm will be wounded by the tree trunk.24It will scratch him as he works to obtain the heart of palm.
שְׂאֵת זוֹ בָּבֶל, עַל שׁוּם (ישעיה יד, ד): וְנָשָׂאתָ הַמָּשָׁל הַזֶּה עַל מֶלֶךְ בָּבֶל וְאָמָרְתָּ אֵיךְ שָׁבַת נֹגֵשׂ שָׁבְתָה מַדְהֵבָה, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר שָׁבְתָה מַדְהֵבָה, מַלְכוּת שֶׁהִיא אוֹמֶרֶת מְדֹד וְהָבֵא. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר מַלְכוּת שֶׁהִיא מַדְהֶבֶת פָּנִים שֶׁל אָדָם בְּשָׁעָה שֶׁבָּא אֶצְלָהּ. וְרַבָּנָן אָמְרֵי עַל שׁוּם רֵישֵׁיהּ דִּדְהַב (דניאל ב, לח): אַנְתְּ הוּא רֵאשָׁה דִּי דַהֲבָא. סַפַּחַת זוֹ מָדַי שֶׁהֶעֱמִידָה הָמָן הָרָשָׁע שֶׁשָּׁף כְּנָחָשׁ, עַל שׁוּם (בראשית ג, יד): עַל גְּחֹנְךָ תֵלֵךְ. בַּהֶרֶת זוֹ יָוָן שֶׁהָיְתָה מַבְהֶרֶת בִּגְזֵרוֹתֶיהָ עַל יִשְׂרָאֵל וְאוֹמֶרֶת לָהֶן כִּתְבוּ עַל קֶרֶן הַשּׁוֹר שֶׁאֵין לָכֶם חֵלֶק בֵּאלֹהֵי יִשְׂרָאֵל. נֶגַע צָרַעַת זוֹ אֱדוֹם, שֶׁבָּאתָה מִכֹּחָהּ שֶׁל זָקֵן. (ויקרא יג, ב): וְהָיָה בְעוֹר בְּשָׂרוֹ לְנֶגַע צָרָעַת, לְפִי שֶׁבָּעוֹלָם הַזֶּה הַכֹּהֵן רוֹאֶה אֶת הַנְּגָעִים, אֲבָל לָעוֹלָם הַבָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי מְטַהֵר אֶתְכֶם, הֲדָא הוּא דִכְתִיב (יחזקאל לו, כה): וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם.
“A spot [se’et]” – this is Babylon, based on: “You will recite [venasata] this parable about the king of Babylon: How has the oppressor ceased, the arrogance been ended” (Isaiah 14:4). Rabbi Abba bar Kahana said: “The arrogance been ended [shaveta madheva]” – this is the kingdom that says: Measure and bring [medod vehaveh].25Bring all the gold to the king. Rabbi Shmuel bar Naḥman said: The kingdom that turns the face of a person pale [madhevet] when he approaches it. The Rabbis say: It is on the basis of the golden head, “you are the golden head [di dahava]” (Daniel 2:38).26This is stated in reference to Nebuchadnezzar. All the Sages cited here agree that the reference is to Babylon.
“A scab [sapaḥat]” – this is Media, that produced the wicked Haman, who would strikes like a serpent, based on: “On your belly you shall go” (Genesis 3:14).27Possibly this is based on the similarity of the word sapaḥat with saḥaf, drag, as a snake drags along the ground. “A bright spot [baheret]” – this is Greece, which would clearly state [mavheret] its edicts against Israel and say to them: Write on the horn of the ox that you have no portion in the God of Israel. “A mark of leprosy [nega tzaraat]” – this is Edom, which rose [to prominence]on the authority of the elder. “And it will become a mark of leprosy [nega tzaraat] on the skin of his flesh.”28This is the harshest of them all because it is initiated by a close relative, “his flesh.” Although in this world, the priest examines leprosy, in the future, the Holy One blessed be He has said: ‘I will purify you.’ That is what is written: “I will sprinkle pure water on you and you will be purified” (Ezekiel 36:25).