Commento su Levitico 13:33

והתגלח AND HE SHALL CUT HIS HAIR around the scall,

THEN SHALL HE BE SHAVEN, BUT ‘V’ETH HANETHEK’ (THE SCALL) SHALL HE NOT SHAVE. In line with the plain meaning of Scripture the verse warns that he should not use a razor on the place of the nethek, for even though there is no hair on it, yet if he passes the razor over it the skin will be scratched causing hair to grow in it; for such is the nature of people who have scabs on their heads, and all those who make their hair to fall off, to scratch the place on the head and also to make certain cuts in it with a knife.
But in the Torath Kohanim the Sages interpreted the verse as follows:¹³⁸Torath Kohanim, Negaim 9:7. “But the ‘nethek’ shall he not shave. But what is there to shave there?” That is to say, has not the hair fallen off from it? [So what need is there for Scripture to warn him not to shave it?] “Rather, the verse means, around the nethek he is not to shave. How can we explain this? He shaves the space outside it, but leaves [a circle] of two hairs [width] next to the nethek, so that it should be possible to discern if it spreads.” It is this which Onkelos translated: “and he shall shave around the scall, and that which is within the scall he shall not shave,” for he is to leave on all its sides a row of two hairs in order to recognize [at the end of seven days] if the nethek has spread [in which case the priest will pronounce him impure]. And the meaning of the word v’eth [v’eth hanethek] is then like the expression, and David came near ‘eth’ the people, and he saluted them,¹³⁹I Samuel 30:21. which means that he came near them but he did not enter into their midst. [Here too it would mean, “and ‘in’ the nethek itself he shall not shave.”] Or it may be that the meaning of v’eth is like im (with), with the word asher (which) missing, the verse thus stating: “and that [i.e., the hair] which is ‘with’ the nethek he shall not shave.” There are many such cases in Scripture.

והתגלח ואת הנתק לו יגלח, “he is to shave himself, but he shall not shave off the netek.” Nachmanides writes that according to the plain meaning the Torah forbids the afflicted party to allow the razor to touch the afflicted area even though it is not covered with any hair. However, if the razor is allowed to touch that area it will cause injury to the skin that will result in hair growing from such a spot. However, in Torat Kohanim we find that the wordsואת הנתק are understood to mean “and around the netek,” in line with Rashi’s interpretation that he must leave two hairs unshaven so as to know the extent of the netek. Nachmanides (on verse 29) wrote at length about whether such an irregularity of the skin, not especially defined, results in ritual impurity of the afflicted person.

והתגלח, “he shall shave;” seeing that we find “shaving” also in connection with the priest when it is being performed by himself, (Leviticus 21,5), I might have thought that the person that had been afflicted with tzoraat, would also have to do this himself, the Torah employs the reflexive mode to show that anyone can perform this procedure. He may use any means, not only a razor to perform this removal of hair.

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).

והתגלח, “he is to be shaved;” even if he is a Nazirite, and his term of being such has not yet expired. [Nazirites are forbidden to shave their hair. Ed.]

ואת הנתק לא יגלח, “but he must not shave off the scall;” Rashi understands this to mean that he must leave at last two hairs in place so that it can be determined if the area of the scall has expanded. The only way the status of the scall can be judged is by hairs