Comentário sobre Levítico 14:3

אל מחוץ למחנה OUT OF THE CAMP — outside the three camps to where he (the leper) had been sent during the days he was decidedly a leper (cf. Rashi on Leviticus 13:46).

ויצא הכהן אל מחוץ למחנה. “The priest shall go forth to the outside of the camp.” Torat Kohanim comments that only a priest who was inside the camp could do this, not a priest, who, being himself a victim of tzoraat, and hence also outside the camp. Such a priest cannot participate in the purification rites of another metzora.

Beyond the three camps. You might ask: Why does Rashi need to explain this? He already explained this above regarding (13:46): “Beyond the encampment.” The answer is that he explains a second time here for the following reason: So that you will not say that since it is written, “he shall be brought to the kohein,” it implies that the one who is afflicted with tzora’as should go to one of the camps, and there the kohein will examine him. Therefore, Rashi had to explain as he did, because it is written: “[The kohein] shall go out beyond the encampment.” And that which it is written, “he shall be brought...” does not refer to the one who is afflicted with tzora’as, but rather to the purification [process] of the one who is afflicted with tzora’as, i.e., [the means of] how the metzoro is purified from his tzora’as is by him being brought to the kohein.

ויצא הכהן אל מחוץ למחנה, “and a ritually pure priest left the camp as he could reenter the camp, and he performed the purification rites. The fact that the Torah wrote: “the priest left the camp,” proves that he must have been ritually pure else what enabled this priest to return to the camp otherwise? A ritually contaminated priest could not enter the camp, so how could he perform all the rites? (Sifra) והנה נרפא, “and behold the plague had been healed.” It had vanished.נ

נגע, “the white hair had disappeared;” הצרעת, the raw flesh had disappeared. מן הצרוע, “from the person who had been afflicted with tzoraat. Not a trace was left.