Midrash su Levitico 13:52

1) (Vayikra 13:52) ("And he shall burn the garment, or the warp, or the woof, of wool or of flax, on any article of skin in which the plague-spot will be; for it is blight-leprosy — it shall be burned in fire.") "And he shall burn, etc.": I might think that he should bring shearings of wool and stalks of flax and burn them along with it; it is, therefore, written "it shall be burned in fire" — nothing else need be burned along with it.

(Lev. 14:2:) “This shall be the law of the leper.” This text is related (to Prov. 18:21), “Death and life are in the power of the tongue.” Everything depends on the tongue. [If] one is acquitted, he is acquitted for life; [if] one is not acquitted, he is condemned to death. [If] one is engaged in Torah with his tongue, he is acquitted for life, inasmuch as the Torah is a tree of life, as stated (in Prov. 3:18), “[Wisdom] is a tree of life to those who take hold of it.” It (i.e., the Torah) is also one's healing for the evil tongue (i.e., slander), as stated (in Prov. 15:4), “A healing tongue is a tree of life.” But if one is occupied with slander, his soul is condemned to death, since slander is more harmful than the shedding of blood. Thus whoever kills takes only one life, but the one who speaks slander kills three people: the one who tells it, the one who accepts it, and the one about whom it is told.⁹PRK 4:2; Lev. R. 26:2; Numb. R. 19:2; Deut. R. 5:10; M. Pss. 12:2; yPe’ah 1:1 (16a). Doeg spoke slander against Ahimelech; and he (i.e., Ahimelech) was killed, as stated (in I Sam. 22:16), “But the king said, ‘You shall surely die, Ahimelech.’” Saul also was killed, [as stated] (in I Chron. 10:13), “So Saul died for the treachery which he had committed against the Lord.” And thus did Saul say (in II Sam. 1:9, to a young man), “Please stand over me and slay me, for death throes have seized me.” [The young man was] the accuser¹⁰Gk.: kategoros. of Nob, the city of priests [against Saul]. Now death throes (shbts) can only denote priesthood, since it is stated (in Exod. 28:13 with reference to high-priestly dress), “And you shall make gold brocade (rt.: shbts).” Doeg also was uprooted (shrsh) from the life of this world and from all life in the world to come. Thus it is stated (in Ps. 52:7), “God will also tear you down for ever; He will seize you, tear you away from your tent, and uproot (shrsh) you from the land of the living. Selah,” [i.e., He will uproot you] from life in the world to come. Who is more severe? One who smites with the sword or [one who] smites with the dart? Say the one who smites with the dart. The one who smites with the sword is only able to kill his companion if he draws near to him and touches him; but in the case of one who smites with the dart, it is not so. Rather one throws the dart wherever he sees him. Therefore, one who speaks slander is comparable to the dart, as stated (in Jer. 9:7), “Their tongue is a sharpened dart; it speaks deceit.” It also says (in Ps. 57:5), “people, whose teeth are spears and darts, and whose tongue a sharp sword.” See how harmful slander is, in that it is more harmful than adultery, shedding blood and idolatry.¹¹M. Pss. 52:2. Of adultery it is written (in Gen. 39:9, where Joseph is addressing Potiphar's wife), “then how shall I do this great evil and sin against God?” Of shedding blood it is written (in Gen. 4:13), “My sin is greater than I can bear.” Of idolatry it is written (in Exod. 32:31, with reference to the golden calf), “Alas, this people has sinned a great sin.” But when it (i.e., Scripture) mentions slander, it does not say "great" (in the masculine singular, as in Gen. 4:13), or "great" (in the feminine singular, as in Gen. 39:9 and Exod. 32:31), but "great" (in the feminine plural). Thus it is written (in Ps. 12:4), “The Lord shall cut off all flattering lips, [every] tongue speaking great things (in the feminine plural).” It is therefore stated (in Prov. 18:21), “Death and life are in the power of the tongue.” [Another interpretation (of Prov. 18:21), “Death and life are in the power of the tongue”: Do not say, “Since I have license to speak, I am therefore speaking whatever I want.” See, the Torah has already warned you (in Ps. 34:14), “Keep your tongue from evil [and your lips from speaking deceit].” Perhaps you will say that you are suffering a loss. Are you not profiting instead? So the holy spirit proclaims (in Prov. 21:23), “The one who guards his mouth and his tongue guards his soul from trouble (tsarot).” Do not read this as “from trouble.” Instead [read it as], "from leprosy (tsar'at).” Another interpretation (of Prov. 18:21), “Death and life are in the power of the tongue”: Slander is so harmful that one does not produce it from his mouth without denying the Holy One, blessed be He.¹²M. Ps. 52:2. Thus it is stated (in Ps. 12:5), “Those who say, ‘By our tongues we shall prevail; our lips are with us, who is to be our Lord?’” The Holy One, blessed be He, as it were, cried out against those who speak slander (in Ps. 94:16), “Who will stand for Me against evildoers…?” Who can stand against them? And who will stand against them? Geihinnom? But Geihinnom also cries out, “I am unable to stand against them.” [Then] the Holy One, blessed be He, said, “I [will come at them] from above and you (Geihinnom), from below. I will hurl darts from above; and you will turn on them with burning coals from below.” Thus it is stated (in Ps. 120:4), “Sharp darts of the warrior along with burning coals of broom wood.” The Holy One, blessed be He, said to Israel, “Do you want to be delivered from Geihinnom? Keep yourselves far away from the deceitful tongue. Then you will be acquitted in this world and in the world to come.” Thus it is stated (in Ps. 34:13), “Who is the one who desires life….” And it is [then] written (in vs. 14), “Keep your tongue from evil and your lips from speaking deceit […].” Thus it is stated (in Lev. 14:2), “This shall be the law of the leper,” to teach you that one who speaks slander will have blemishes come to him, as it is stated, “This shall be the law of the leper (metsora'),” [i.e.] the one who proclaims evil (motsi' ra')¹³Above, 5:1; ySot. 2:1 (17d); ‘Arakh. 15b; Cf. Lev. R. 16:1. will find evil, in that he will have leprosy come upon him. See what is written about Miriam (in Numb. 12:1), “Then Miriam and Aaron spoke against Moses.” Therefore (in vs. 10), “then Aaron turned unto Miriam, and there was [Miriam] with leprosy like the snow.” What is written elsewhere (in Deut. 24:9)? “Remember what the Lord your God did to Miriam […].” And is it not all the more so? For if Miriam had this happen, when she only spoke against her beloved brother when he was absent¹⁴I.e., she spoke privately to Aaron with no desire to be hostile to Moses. Cf. Sifre, Numb. 12:1 (99:2). and was only intending to return him to his wife, how much the more so in the case of one who utters slander against his colleague? What is written above on the matter (in Deut. 24:8)? “Take care with the plague of leprosy [to watch diligently and do according to all that the priests and Levites shall teach…].” So the hand of the Holy One, blessed be He, also afflicted with it Aaron, who was high priest. Thus it is stated (in Numb. 12:9), “And the anger of the Lord was kindled against them, [i.e.] against Aaron and against Miriam.” Aaron, however, was healed immediately; but Miriam, after seven days, as stated (in Numb. 12:15), “So Miriam was shut up [outside of the camp] for seven days.” Ergo (in Lev. 14:2), “This shall be the law of the leper (metsora').” The one who proclaims evil (motsi' ra') is the one who finds evil (motse' ra'). And thus you find with the primeval serpent, because he spoke slander [to Eve] against his Creator, for that reason he became leprous.¹⁵Cf. Gen. R. 19:4. What did he say? R. Joshua ben Levi said (citing Gen. 3:5), “’For God knows that on the day that you eat from it, your eyes shall be opened and you will be like God, knowing good and evil.’ He said to her, ‘Every artisan hates his fellow [artisan].¹⁶The saying is proverbial. See Gen. R. 32:2; M. Pss. 11:6. Now when [the Holy One, blessed be He,] wanted to create His world, He ate from this tree. So he created His world. You [two] also eat from it. Then you will be able to create like Him.’ The Holy One, blessed be He, said to [the serpent], ‘You have spoken slander. Your end is to be stricken with leprosy.’” It is so stated (in Gen. 3:14), “So the Lord God said unto the serpent, “Because you have done this, more cursed shall you be than all the beasts of the field.” With what did he curse ('araroh) him? With leprosy. Now a curse can only be leprosy, since it is stated (in Lev. 13:52), “for it is a malignant (mam'eret) leprosy.”¹⁷The argument assumes that ‘arirah and mam’eret share the same root. So also Exod. R. 3:13. R. Huna said in the name of R. Joshua ben Levi, “The scales which are on the snake are his leprosy.”¹⁸Gen. R. 20:4. And not only that, but when all the deformed are cured in the world to come, the snake shall not be cured.¹⁹Tanh. (Buber), Gen. 11:9; Tanh., Gen. 11:8; Gen. R. 95:1. Thus it is stated (in Gen. 3:14), “more cursed shall you be than all the beasts.” From here [we learn] that they all shall be healed, but [the serpent] shall not be healed. People shall be healed, as stated (in Is. 35:5), “Then the eyes of the blind shall be opened….” It is also [written about] the wild beasts and the cattle (in Is. 65:25), “The wolf and the lamb shall feed together, and the lion like the ox shall eat straw, but the serpent's food shall be dust”; as he will never be healed, because he [was the one who] brought all mortals down to the dust. And what caused him to have [this punishment]? [It happened] because he had spoken slander.

“Both of them died, Maḥlon and Kilyon, and the woman was bereft of her two children and of her husband” (Ruth 1:5).
“Both of them died, Maḥlon and Kilyon.” Rabbi Ḥunya, Rabbi Yehoshua ben Rabbi Avin, and Rabbi Zavda, son-in-law of Rabbi Levi [said]: The all-Merciful [God] never exacts retribution against a person himself initially. From whom do you learn this? From Job, as it is stated: “There came a messenger to Job, and said: ‘The oxen were plowing [and the donkeys grazing beside them; and Sheba fell upon them, and took them; they smote the servants by sword; and only I by myself escaped to tell you]’” (Job 1:14–15).⁹⁰God did not initially kill Job or even afflict him with bodily pain; He struck Job’s property. Rabbi Ḥama ben Rabbi Ḥanina said: The Holy One blessed be He showed him a representative taste of the World to Come, “the plowman will meet the reaper” (Amos 9:13).⁹¹Donkeys do not typically graze in fields where oxen have just plowed. This was Job’s taste of the World to Come, when produce will be ready to be reaped as the field is still being plowed.
“Sheba fell upon them [and took them and smote the lads by sword].” Rabbi Abba bar Kahana said: They emerged from the village of Kerinos⁹²In Media. and went on all the rural paths until Migdal Tzabba’im⁹³In the Land of Israel. and they died there.⁹⁴At first they were attacked and taken captive along with the herd. Only later were they killed. “And only [rak] I by myself [levadi] escaped.” Rabbi Ḥanina said: [The term] Rak is restrictive; he, too, was broken and stricken. Rabbi Yudan said: Levadi.⁹⁵In the sense of bedding, meaning that the messenger was bedridden. The word leved means felt, which can be used for bedding. “This one was still speaking” (Job 1:16); he, too, once he stated his tidings, he died.
“This one was still speaking and that one came and said: The Chaldeans deployed in three columns…” (Job 1:17). Rabbi Shmuel bar Naḥman said: When Job heard, he began mobilizing his armies for war. He said: ‘How many armies can I enlist, how many troops can I muster? This is the most despicable nation in the world: “Behold, the land of the Chaldeans, this is a people that is not” (Isaiah 23:13). If only it had not been.⁹⁶If only the Chaldeans had never come into existence. It comes to intimidate me?’ But once [the messenger] said to him: “The fire of God fell from the heavens” (Job 1:16), [Job] said: ‘It is from the heavens; what can I do?’ – “I was silent and I did not go out the door” (Job 31:34).
Immediately, “he took an earthenware shard to scratch himself” (Job 2:8).⁹⁷This was after he was afflicted with boils. His body was afflicted only after his property was damaged. So it was in Egypt, as well: “He struck their vines and their fig trees” (Psalms 105:33). Then, “He subjected their livestock to the hail” (Psalms 78:48). And then, “He smote every firstborn in Egypt” (Psalms 78:51). Regarding leprosy, too, the same is true: Initially it afflicts his house. If he repents, excellent; if not, they require removal, as it is stated: “The priest shall command and they will remove [the stones]” (Leviticus 14:40). If he repents, excellent; if not, they require demolition. If he repents, excellent; if not, [the signs of leprosy] come upon his garments and they require laundering. If he repents, excellent; if not, they require rending, as it is stated: “He shall rip it from the garment” (Leviticus 13:56). If he repents, excellent; if not they require burning, as it is stated: “He shall burn the garment” (Leviticus 13:52). Then [leprosy] comes upon his body. If he repents, excellent; if not, he goes and comes.⁹⁸He leaves the camp for seven days and then returns. If he repents, excellent; if not, “he shall dwell in isolation, his dwelling shall be outside the camp” (Leviticus 13:46). Regarding Maḥlon and Kilyon, too, the same is true. Initially, it was their horses, their donkeys, and their camels. Then “Elimelekh died.” Then, “both of them died, Maḥlon and Kilyon.”
“And the woman remained bereft,” Rabbi Ḥanina said: She became the remnants of the remnants [of meal offerings].⁹⁹When her husband died, she was like the remnant; now that her sons died, she was like the remnant of the remnant.

2) If so, why is it written "of wool or of flax"? To exclude (from the requirement of burning) appendages (to the garment, which are not subject to plague-spot uncleanliness.)

3) I would then exclude appendages of silk and of gold, whose kind (silk and gold) are not subject to plague-spot uncleanliness, but I would not exclude (wool) of purple and crimson, whose kind, (wool) is subject to plague-spot uncleanliness. It is, therefore, written "in which the plague-spot will be found," i.e., which is subject to plague-spot (uncleanliness — to exclude dyed wool ["purple and crimson" above], which is not subject to plague-spot uncleanliness).

[(Lev. 14:2:) THIS SHALL BE THE LAW OF THE LEPER.] And thus you find with the primeval serpent, because he spoke slander < to Eve > against his creator, for that reason he became leprous.²¹Cf. Gen. R. 19:4. What did he say? R. Joshua ben Levi said (citing Gen. 3:5): FOR GOD KNOWS THAT ON THE DAY THAT YOU EAT FROM IT, < YOUR EYES SHALL BE OPENED > [….] He said to her: Every artisan hates his fellow < artisan >.²²The saying is proverbial. See Gen. R. 32:2; M. Pss. 11:6. Now when < the Holy One > wanted to create his world, he ate from this tree. So he created his world. You < two > also eat from it. Then you will be able to create like him. The Holy One said to < the serpent >: You have spoken slander. Your end is to be stricken with leprosy. It is so stated (in Gen. 3:14): SO THE LORD GOD SAID UNTO THE SERPENT: < BECAUSE YOU HAVE DONE THIS, MORE CURSED SHALL YOU BE THAN ALL THE CATTLE, THAN ALL THE BEASTS OF THE FIELD…. > With what did he curse him? With leprosy. Now a curse ('arirah) can only be leprosy, since it is stated (in Lev. 13:52): FOR IT IS A MALIGNANT (mam'eret) LEPROSY.²³The argument assumes that ‘arirah and mam’eret share the same root. So also Exod. R. 3:13. R. Huna of Sha'av said [in the name of] R. Joshua ben Levi: The scales {i.e., the colors} which are on the snake are his leprosy.²⁴Gen. R. 20:4. And not only that, but when all the deformed are cured in the world to come, the snake shall not be cured.²⁵Above, Tanh. (Buber), Gen. 11:9; Tanh., Gen. 11:8; Gen. R. 95:1. Thus it is stated (in Gen. 3:14): MORE CURSED SHALL YOU BE THAN ALL THE CATTLE, < THAN ALL THE BEASTS OF THE FIELD >. What is the meaning of THAN ALL? That they all shall be healed, but < the serpent > shall not be healed. The children of Adam shall be healed, as stated (in Is. 35:5–6): {THEN THE LAME SHALL LEAP LIKE A HART…. } THEN THE EYES OF THE BLIND SHALL BE OPENED…. [THEN THE LAME SHALL LEAP LIKE A HART…. ] It is also written about the wild beasts and the cattle (in Is. 65:25): THE WOLF AND THE LAMB SHALL FEED TOGETHER, < AND THE LION LIKE THE OX SHALL EAT STRAW >; but the snake shall not have healing, since it is stated (ibid., cont.:) BUT THE SERPENT'S FOOD SHALL BE DUST. R. Helbo said: Even though he may eat all the delicacies in the world, to him they only taste like dust. Moreover, it shall also be like this in the world to come. (Is. 65:25): BUT THE SERPENT'S FOOD SHALL BE DUST, for he shall have no healing, because he < was the one who > brought mortals down to the dust. And what caused him to have < this punishment >? < It happened > because he had spoken slander. Ergo (in Lev. 14:2:) THIS SHALL BE THE LAW OF THE LEPER. In this book there are a lot of laws. {(Lev. 7:1:) THIS IS THE LAW OF THE GUILT OFFERING.} (Lev. 6:2 [9]:) THIS IS THE LAW OF THE BURNT OFFERING. [(Lev. 7:1:) THIS IS THE LAW OF THE GUILT OFFERING.] (Lev. 7:11:) THIS IS THE LAW OF THE SACRIFICE FOR PEACE OFFERINGS. And here also (in Lev. 14:2) I have established the law of the leper: THIS SHALL BE THE LAW OF THE LEPER….