Comentario sobre Levítico 14:9
וְהָיָה֩ בַיּ֨וֹם הַשְּׁבִיעִ֜י יְגַלַּ֣ח אֶת־כָּל־שְׂעָר֗וֹ אֶת־רֹאשׁ֤וֹ וְאֶת־זְקָנוֹ֙ וְאֵת֙ גַּבֹּ֣ת עֵינָ֔יו וְאֶת־כָּל־שְׂעָר֖וֹ יְגַלֵּ֑חַ וְכִבֶּ֣ס אֶת־בְּגָדָ֗יו וְרָחַ֧ץ אֶת־בְּשָׂר֛וֹ בַּמַּ֖יִם וְטָהֵֽר׃
<span class="x" onmousemove="Show('perush','Este es el <b>111mo Precepto Positivo</b> enumerado por el Rambam en el Prefacio a Mishné Torá, su “Compendio de la Ley Hebrea” para todo el Pueblo de Israel.',event);" onmouseout="Close();">Y será, que al séptimo día raerá todos sus pelos</span>, su cabeza, y su barba, y las cejas de sus ojos; finalmente, raerá todo su pelo, y lavará sus vestidos, y lavará su carne en aguas, y será limpio.
Rashi on Leviticus
את כל שערו [HE SHALL CUT OFF] ALL HIS HAIR etc. — We have a generalisation (“all his hair”), a particularisation (“his head and his beard and his eyebrows”), and again a generalisation (“and all his hair”). According to the rule of interpretation (מדה ו' י״ג מדות) the purpose of this is to include in the generalisation only such things as are similar to those contained in the particularisation; here it intends to include every spot of the body where there is a collection of hair, it (the hair) being visible (these being the characteristics of the head, beard and eyebrows) (Sotah 16a).
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Ramban on Leviticus
AND IT SHALL BE ON THE SEVENTH DAY, THAT HE SHALL SHAVE ALL HIS HAIR, HIS HEAD AND HIS BEARD AND HIS EYEBROWS, EVEN ALL HIS HAIR HE SHALL SHAVE OFF. “This is a general principle [he shall shave all his head] followed by an enumeration of particulars [already comprehended in the general proposition, i.e., his head etc.] and [this again is followed by] a generalization [all his hair he shall shave off].64Such a Scriptural statement is governed by the rule enunciated by Rabbi Yishmael [in his “Thirteen exegetical principles by which the Torah is expounded”], that the generalizations can include only such new particulars as are similar to those particulars specified. In the verse they therefore include etc. This is to include every spot of the body where there is a visible collection of hair” [just like the head, beard and eyebrows]. This is Rashi’s language.
But in the Torath Kohanim it is stated:65Torath Kohanim, Metzora 2:2-3. Ramban’s meaning is to point out that Rashi here follows Rabbi Yishmael’s method of exposition, while the accepted rule is that of Rabbi Akiba, who had a different method of exegesis which allowed in such cases for a wider inclusion of particulars not specified, as indicated in the following text of the Torath Kohanim. See my Hebrew commentary, p. 80. “And he shall shave off all his hair. I might think this includes the hidden parts of the body; Scripture therefore states, his eyebrows. Just as the eyebrows are visible, so also [the expression] all his hair refers only to visible parts of the body, thus excluding hair which is in the hidden parts of the body. If so I might think, just as the eyebrows are in a place where there is a visible collection of hair, so we are to include [only] those places where there is a visible collection of hair. Whence do I know to include [in the commandment of shaving his hair] an invisible collection of hair [such as under the armpits, and between the legs], or a visible scattering of hair [such as on the stomach or ribs] or an invisible scattering of hair [such as the hair in the folds of the body]? Scripture therefore says, even all his hair he shall shave off.” However, the Rabbi [Rashi] followed the interpretation of Rabbi Yishmael,64Such a Scriptural statement is governed by the rule enunciated by Rabbi Yishmael [in his “Thirteen exegetical principles by which the Torah is expounded”], that the generalizations can include only such new particulars as are similar to those particulars specified. In the verse they therefore include etc. who included only the hair between the legs, and excluded the hair under the armpits and on the whole body [since they are not “visible collections of hair].” But here the accepted law is that he shaves his body as smooth as a gourd, either because this is one [of the three instances] where the practice goes beyond the Biblical text,66Sotah 16 a. or because the accepted law is like the opinion of Rabbi Akiba, who [as a consequence of his wider method of exegesis] included the hair of the whole body [in the requirement of being shaved], and excluded only the hair within the nose [or ears]. So also have we been taught in a Mishnah [like Rabbi Akiba]:67Negaim 14:2. “He passed the razor over the whole of his body,” and it is further explained in the second chapter of Tractate Sotah.66Sotah 16 a.
But in the Torath Kohanim it is stated:65Torath Kohanim, Metzora 2:2-3. Ramban’s meaning is to point out that Rashi here follows Rabbi Yishmael’s method of exposition, while the accepted rule is that of Rabbi Akiba, who had a different method of exegesis which allowed in such cases for a wider inclusion of particulars not specified, as indicated in the following text of the Torath Kohanim. See my Hebrew commentary, p. 80. “And he shall shave off all his hair. I might think this includes the hidden parts of the body; Scripture therefore states, his eyebrows. Just as the eyebrows are visible, so also [the expression] all his hair refers only to visible parts of the body, thus excluding hair which is in the hidden parts of the body. If so I might think, just as the eyebrows are in a place where there is a visible collection of hair, so we are to include [only] those places where there is a visible collection of hair. Whence do I know to include [in the commandment of shaving his hair] an invisible collection of hair [such as under the armpits, and between the legs], or a visible scattering of hair [such as on the stomach or ribs] or an invisible scattering of hair [such as the hair in the folds of the body]? Scripture therefore says, even all his hair he shall shave off.” However, the Rabbi [Rashi] followed the interpretation of Rabbi Yishmael,64Such a Scriptural statement is governed by the rule enunciated by Rabbi Yishmael [in his “Thirteen exegetical principles by which the Torah is expounded”], that the generalizations can include only such new particulars as are similar to those particulars specified. In the verse they therefore include etc. who included only the hair between the legs, and excluded the hair under the armpits and on the whole body [since they are not “visible collections of hair].” But here the accepted law is that he shaves his body as smooth as a gourd, either because this is one [of the three instances] where the practice goes beyond the Biblical text,66Sotah 16 a. or because the accepted law is like the opinion of Rabbi Akiba, who [as a consequence of his wider method of exegesis] included the hair of the whole body [in the requirement of being shaved], and excluded only the hair within the nose [or ears]. So also have we been taught in a Mishnah [like Rabbi Akiba]:67Negaim 14:2. “He passed the razor over the whole of his body,” and it is further explained in the second chapter of Tractate Sotah.66Sotah 16 a.
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Sforno on Leviticus
ורחץ את בשרו במים וטהר, in line with the previously mentioned instruction “he must pitch his tent outside the camp.” (verse 8)
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