Midrash su Levitico 14:3

5) (Vayikra 14:3) ("And the Cohein shall go outside the camp, and the Cohein shall see, and, behold, if the plague-spot of leprosy is healed from the leper,") "And the Cohein shall go out … and the Cohein shall see": What is the intent of this (i.e., Why not simply "and he shall see?) — Because it is written "And the Cohein shall go out, I might think that only a Cohein who was in the encampment (could go outside to cleanse the leper), but if he were at sea or in rivers or in deserts, whence would I know (that he is also qualified to do so)? From and the Cohein (i.e., a different Cohein) shall (i.e., may) see." If so, why is it written "And the Cohein shall go out"? (To teach us that only) a Cohein who may enter the encampment (i.e., a Cohein who is not a leper himself) may cleanse a leper, but a leper may not cleanse a leper.

6) "and, behold, it is healed": if the plague-spot (itself) is healed (even if the white hair still remains). "plague-spot": (even) if the white hair has gone (and the plague-spot remains). "leprosy": (even) if the michyah has gone. This tells me only of all of them (i.e., all of the white hair, all of the michyah). Whence do I derive (that he is healed) even if part of the white hair (has gone), even part of the michyah? From "from (the leper"), ("from" connoting "part of"). "the leper": to include one in whose entire body it has blossomed, as requiring birds.

7) But does this not follow a fortiori? (Why, then, is a verse required?) viz. If one who was healed, with no signs of tumah remaining with him — (If he) requires birds, then one who was healed, with signs of tumah (complete blossoming) remaining with him — how much more so should he require birds! — (No,) this is refuted by one who was quarantined for two weeks, who was healed, the signs of tumah (i.e., the original plague-spot for which he was quarantined) remaining with him (but merely not spreading), and his not requiring birds.

8) Do not wonder, then, about one in whom it blossomed entirely, that even if he were healed and signs of tumah remained with him, he did not require birds. It must, therefore, be written "the leper," to include one in whom it has blossomed entirely as requiring birds.

(Lev. 14:3:) AND THE PRIEST SHALL LOOK. This < priest > is Jeremiah, of whom it is stated (in Jer. 1:1): ONE OF THE PRIESTS THAT WERE IN ANATHOTH…. (Lev. 14:3, cont.:) AND BEHOLD, THE PLAGUE OF LEPROSY IS HEALED IN THE LEPER, when he had exiled them to Babylon. After they had gone into exile, Nebuchadnezzar said to them that they should bow down to the image, as stated (in Dan. 3:6): AND WHOEVER DOES NOT FALL DOWN AND PAY HOMAGE < SHALL IMMEDIATELY BE THROWN INTO A BURNING FIERY FURNACE >. They said to him (in vs. 18): WE WILL NOT SERVE YOUR GODS < NOR PAY HOMAGE TO THE IMAGE OF GOLD WHICH YOU HAVE SET UP >. What did he do? AND (according to Numb. 19:6) THE PRIEST SHALL TAKE CEDAR WOOD, CRIMSON STUFF, AND HYSSOP,³⁰This part of the verse is similar to Lev. 14:6, and follows the order of Lev. 14:6 in listing what the priest takes. In the Masoretic Text of Numb. 19:6 the order is CEDAR WOOD, HYSSOP, AND CRIMSON STUFF. i.e., Hananiah, Mishael, and Azariah, AND CAST THEM INTO THE MIDST OF THE BURNING HEIFER; for < Nebuchadnezzar > did cast them into the fire, as stated (in Dan. 3:21): AND THEY WERE CAST INTO THE BURNING FIERY FURNACE. The Holy One said to them: In this world on account of sins you have been afflicted, been purified, repented, and have < again > been afflicted. In the world to come I am the one who will cleanse you from on high. It is so stated (in Ezek. 36:25): I WILL SPRINKLE PURE WATER UPON YOU, AND YOU SHALL BE PURE; I WILL PURIFY YOU FROM ALL YOUR UNCLEANNESSES AND FROM ALL YOUR IDOLS.³¹Although priestly cleansings may not be effective, in the world to come the Holy One will personally render effective purification. See Lev. R. 15:9; PR 14:15.