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Rashi on Leviticus 21:20

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20 โ€Ž[1] ืื• ื’ื‘ืŸ โ€” sourcils in O. F. โ€” is one whose eye-brows have their hair long so that they lie over his eyes (Bekhorot 43b)

โ€Ž[2] ืื• ื“ืง โ€” one who has in his eye a membrane which is called โ€œtoileโ€ (web) in old French The word is similar in meaning to (Isaiah 40:22) โ€œIt is He that stretcheth out the heavens like a web (ื›ึผึทื“ึนึผืง) (Bekhorot 48a).

โ€Ž[3] ืื• ืชื‘ืœืœ โ€” (from ื‘ืœืœ "to mingle") denotes anything that causes a mingling in the eye, e. g., a white line which extends from the white of the eye and intersects the ืกื™ืจื (the iris), which is the ring that encloses the black of the eye which is called prunelle in old French This white line intersects the circle and runs into the black (so that the white and the black of the eye mingle). The Targum rendering of ืชื‘ืœืœ is ื—ื™ืœื•ื–, connected in meaning with ื—ืœื–ื•ืŸ (a kind of worm); he translates it thus because that line resembles a worm. Thus, too, the Sages of Israel name it (the while line) among the blemishes of first-born animals: ื—ืœื–ื•ืŸ ื ื—ืฉ ืขื™ื ื‘ (worm, snake, wart) (cf. Bekhorot 38a,b).

โ€Ž[4] ื’ืจื‘ ื•ื™ืœืคืช โ€” These are kinds of boil; ื’ืจื‘ is identical with ื—ืจืก (mentioned in Deuteronomy 28:27) โ€” a boil which is dry both inside and on the surface. ื™ืœืคืช is identical with the Egyptian lichen, (ื—ื–ื–ื™ืช) (Sifra, Emor, Section 3 15). Why is it called ื™ืœืคืช (root ืœืคืช โ€œto embrace")? Because it continues to cling to the body until the day of death. It is wet on the surface and dry inside. In another passage, however, Scripture gives the name ื’ืจื‘ to a boil which is wet on the surface and dry inside, as it is said (Deuteronomy 28:27) "[The Lord will smite theeโ€ฆ] ื•ื‘ื’ืจื‘ ื•ื‘ื—ืจืกโ€, where ื’ืจื‘ necessarily denotes a wet boil since ื—ืจืก (identical with ื—ืจืฉ, potsherd) denotes the dry species. But the explanation is as follows: ื—ืจืก always denotes the dry skin disease, ื™ืœืคื— always the wet one; as to ื’ืจื‘ it depends: When Scripture mentions ื’ืจื‘ together with ื—ืจืก it is calling a ื™ืœืคืช by the term ,ื’ืจื‘ and when it mentions it (ื’ืจื‘) together with ื™ืœืคืช (as is the case here) it is calling a ื—ืจืก by the term ื’ืจื‘. Thus is it explained in Bekhorot 41a.

โ€Ž[5] ืžืจื•ื— ืืฉืš, according to the Targum, ืžืจืก ืคื—ื“ื™ืŸ, which signifies one whose ืคื—ื“ื™ืŸ are ืžืจื•ืกืกื™ืŸ, i. e., one whose testicles are crushed. ืคื—ื“ื™ืŸ has the same meaning as (Job 40:17) โ€œand the sinews of his stones (ืคื—ื“ื™ื•) are wrapped togetherโ€.

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Version: Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

Source: https://www.nli.org.il/he/books/NNL_ALEPH001969084

License: Public Domain

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