ויקרא רבה י״זVayikra Rabbah 17

Section 1א׳

כִּי תָבֹאוּ אֶל אֶרֶץ כְּנַעַן וְנָתַתִּי נֶגַע צָרַעַת בְּבֵית אֶרֶץ אֲחֻזַּתְכֶם (ויקרא יד, לד), הֲדָא הוּא דִכְתִיב (תהלים עג, א): אַךְ טוֹב לְיִשְׂרָאֵל אֱלֹהִים לְבָרֵי לֵבָב, יָכוֹל לַכֹּל, תַּלְמוּד לוֹמַר לְבָרֵי לֵבָב, אֵלּוּ שֶׁלִּבָּן בָּרִי בַּמִּצְוֹת, (תהלים פד, ו): אַשְׁרֵי אָדָם עֹז לוֹ בָךְ, יָכוֹל לַכֹּל תַּלְמוּד לוֹמַר (תהלים פד, ו): מְסִלּוֹת בִּלְבָבָם, אֵלּוּ דִּשְׁבִילִין דְּאוֹרַיְתָא כְּבִישִׁין בְּלִבְּהוֹן, (תהלים קכה, ד): הֵטִיבָה ה' לַטּוֹבִים, יָכוֹל לַכֹּל, תַּלְמוּד לוֹמַר (תהלים קכה, ד): וְלִישָׁרִים בְּלִבּוֹתָם. (נחום א, ז): טוֹב ה' לְמָעוֹז בְּיוֹם צָרָה, יָכוֹל לַכֹּל, תַּלְמוּד לוֹמַר (נחום א, ז): וְיֹדֵעַ חֹסֵי בוֹ. (איכה ג, כה): טוֹב ה' לְקֹוָו, יָכוֹל לַכֹּל, תַּלְמוּד לוֹמַר (איכה ג, כה): לְנֶפֶשׁ תִּדְרְשֶׁנּוּ. (תהלים קמה, יח): קָרוֹב ה' לְכָל קֹרְאָיו, יָכוֹל לַכֹּל, תַּלְמוּד לוֹמַר (תהלים קמה, יח): לְכֹל אֲשֶׁר יִקְרָאֻהוּ בֶּאֱמֶת. (תהלים עג, ב): וַאֲנִי כִּמְעַט נָטָיוּ רַגְלָי, רַב וְלֵוִי חַד אָמַר אָסָף בֶּן קֹרַח הָיָה וְחַד אָמַר אָסָף אַחֵר הָיָה, מַאן דְּאָמַר אָסָף בֶּן קֹרַח הָיָה כְּבָר הָיִיתִי שׁוֹרֶה עִם אַבָּא בַּגֵּיהִנֹּם, וְחַד אָמַר אָסָף אַחֵר הָיָה כְּבָר הָיִיתִי שׁוֹרֶה עִם הָרְשָׁעִים בַּגֵּיהִנֹּם, לָמָּה (תהלים עג, ג): כִּי קִנֵּאתִי בַּהוֹלְלִים, בְּמַעֲרָבָא אוֹמְרִים אֵלּוּ שֶׁלִּבָּם מָלֵא הוֹלֵלוֹת רָעוֹת. רַבִּי לֵוִי קָרֵי לְהוֹן זְהוֹנַיָא, אֵלּוּ שֶׁמְבִיאִין אַלְלַי לָעוֹלָם, (תהלים עג, ג): שְׁלוֹם רְשָׁעִים אֶרְאֶה, כְּתִיב (ישעיה נז, כא): אֵין שָׁלוֹם לָרְשָׁעִים, וְאַתָּה אוֹמֵר שְׁלוֹם רְשָׁעִים, אֶלָּא בְּשִׁלּוּמִים שֶׁל רְשָׁעִים אֶרְאֶה. (תהלים עג, ד): כִּי אֵין חַרְצֻבּוֹת לְמוֹתָם וּבָרִיא אוּלָם, לֹא הִרְהַרְתִּים בָּחֳלָאִים וְלֹא צְבִיתִים בְּעוֹנוֹת, אֶלָּא וּבָרִיא אוּלָם, עֲשִׂיתִים בְּרִיאִים כְּאוּלָם, כְּדִתְנַן פִּתְחוֹ שֶׁל אוּלָם אָרְכּוֹ אַרְבָּעִים אַמָּה וְרָחְבּוֹ עֶשְׂרִים אַמָּה וְחָמֵשׁ מַלְתְּרָיּוֹת שֶׁל מֵילָא הָיוּ עַל גַּבָּיו. רַבִּי דּוֹסְתָּאי בְּרַבִּי יַנַּאי בְּשֵׁם רַבִּי מֵאִיר וְרַבָּנָן, רַבִּי דּוֹסְתָּאי אָמַר בְּשֵׁם רַבִּי מֵאִיר הָאִשָּׁה הַזֹּאת הִיא טָוָה מָעָה אַחַת עָבָה וּמָעָה אַחַת דַּקָּה, אֵלּוּ הַצִּיבִים לְעוֹנוֹת וְאֵלּוּ לְאִיסְפְּלִיטוֹן. רַבָּנָן אָמְרֵי, אֵין לָהֶם צִיבִים שֶׁל עֲוֹנוֹת שֶׁיָּמוּתוּ בָּהֶם, אֶלָּא אֵלוּ הַבְּרִיאִים לְיוֹם הַדִּין, הֲדָא הוּא דִכְתִיב (מלכים א ז, ז): וְאוּלָם הַכִּסֵּא אֲשֶׁר יִשְׁפָּט שָׁם אֻלָם הַמִּשְׁפָּט. (תהלים עג, ה): בַּעֲמַל אֱנוֹשׁ אֵינֵמוֹ, לֹא לַחֲרשׁ וְלֹא לִזְרֹעַ וְלֹא לִקְצֹר, (תהלים עג, ה): וְעִם אָדָם לֹא יְנֻגָּעוּ, אָמַר רַב הַמְנוּנָא אֲפִלּוּ בְּאוֹתָם שֶׁכָּתוּב בָּהֶם (יחזקאל לד, לא): וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי אָדָם אַתֶּם, לֹא יְנוּגָעוּ, לְפִיכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל: כִּי תָבֹאוּ אֶל אֶרֶץ כְּנַעַן.

“When you will come to the land of Canaan, which I am giving to you as a possession, and I will place a mark of leprosy on a house in the land of your possession” (Leviticus 14:34). “When you will come to the land of Canaan…and I will place a mark of leprosy on a house in the land of your possession.” That is what is written: “Indeed, God is good to Israel, to those pure of heart” (Psalms 73:1). One might [think God is good] to all; the verse states: “For those pure of heart,” those whose hearts are pure in the performance of mitzvot. “Happy is the person whose strength is in You” (Psalms 84:7). One might [think this applies] to all; the verse states: “Paths in their heart” (Psalms 84:7) – it is for those for whom the paths of Torah are paved in their heart. “Be good, Lord, to those who are good” (Psalms 125:4). One might [think it applies] to all; the verse states: “To the upright of heart” (Psalms 125:4). “The Lord is good; He is a stronghold on the day of trouble” (Nahum 1:7). One might [think it applies] to all; the verse states: “and He knows who takes refuge in Him” (Nahum 1:7). “The Lord is good to those who hope for Him” (Lamentations 3:25). One might [think it applies] to all; the verse states: “To the soul that seeks Him” (Lamentations 3:25). “The Lord is close to all who call Him” (Psalms 145:18). One might [think it applies] to all; the verse states: “To all who call Him in truth” (Psalms 145:18). “[A psalm of Asaf…] But I, my feet came close to veering” (Psalms 73:1–2). Rav and Levi, one said it was Asaf son of Koraḥ, and one said it was a different Asaf. The one who said it was Asaf son of Koraḥ [interprets the verse to mean]: I would have already been dwelling with my father in Gehenna. The one who said it was a different Asaf: I would have already been dwelling with the wicked in Gehenna. Why? “For I was jealous of the revelers [baholelim]” (Psalms 73:3). In the West, they say: Those whose hearts are filled with wicked thoughts [holelot]. Rabbi Levi would call them: Arrogant cynics, who bring woe [alelai] to the world. “I saw the peace of the wicked” (Psalms 73:3). It is written: “There is no peace for the wicked” (Isaiah 57:21), and you say: “Peace of [shelom] the wicked”? Rather, I saw the retribution [shilumim] of the wicked. “For there are no chains toward their death; indeed, they are healthy” (Psalms 73:4). I did not cause them to contemplate with illnesses, and I did not bind them in chains. But rather, “they are healthy [bari ulam]” – I rendered them as healthy [beriim] as the Hall [ulam], as we learned: The entrance to the Hall was forty cubits high and twenty cubits wide and there were five oak cornices above it. Rabbi Dostai ben Rabbi Yanai in the name of Rabbi Meir and the Rabbis, Rabbi Dostai said in the name of Rabbi Meir: This woman spins one maa of coarse thread and one maa of fine thread. These thin ones are for threads and those are for cords. The Rabbis say: They have no string of punishments from which they will die, but rather, they are healthy until judgment day. That is what is written: “He made the Hall of [veulam] the throne where he would judge, the Hall of [ulam] judgment” (I Kings 7:7). “They are excluded from human toil” (Psalms 73:5). Not to plow, not to sow, and not to reap. “No plagues of man afflict them” (Psalms 73:5), Rav Hamnuna said: Not even the plagues that afflict those in whose regard it is written: “You, My flock, flock of My pasture, you are men” (Ezekiel 34:31). Therefore, Moses cautions Israel: “When you will come to the land of Canaan.”

Section 2ב׳

הֲדָא הוּא דִכְתִיב (איוב כ, כח): יִגֶל יְבוּל בֵּיתוֹ נִגָּרוֹת בְּיוֹם אַפּוֹ, יְהוּ גוֹרְרִין וּמוֹצִיאִין, אֵימָתַי, בַּיּוֹם שֶׁיְּגָרֶה הַקָּדוֹשׁ בָּרוּךְ הוּא אַפּוֹ בְּאוֹתוֹ הָאִישׁ, הָא כֵיצַד אָדָם אוֹמֵר לַחֲבֵרוֹ הַשְׁאִילֵנִי קַב חִטִּים וְאָמַר לוֹ אֵין לִי, קַב שְׂעוֹרִים, אֵין לִי, קַב תְּמָרִים, אֵין לִי. אִשָּׁה אוֹמֶרֶת לַחֲבֶרְתָּהּ הַשְּׁאִילִנִּי נָפָה, הִיא אוֹמֶרֶת אֵין לִי, הַשְּׁאִילִנִּי כְּבָרָה, וְאוֹמֶרֶת אֵין לִי, מָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה מְגָרֶה נְגָעִים בְּתוֹךְ בֵּיתוֹ, וּמִתּוֹךְ שֶׁהוּא מוֹצִיא אֶת כֵּלָיו הַבְּרִיּוֹת רוֹאוֹת וְאוֹמְרוֹת לֹא הָיָה אוֹמֵר אֵין לִי כְּלוּם, רְאוּ כַּמָּה חִטִּים יֵשׁ כָּאן, כַּמָּה שְׂעוֹרִים, כַּמָּה תְּמָרִים יֵשׁ כָּאן. לְוַוט בֵּיתָא בְּאִלֵּין לְוָוטַיָא. רַבִּי יִצְחָק בְּרַבִּי אֱלִיעֶזֶר מַיְיתֵי לָהּ מִן הָדֵין קְרָא (ויקרא יד, לז): שְׁקַעֲרוּרֹת, שָׁקַע בֵּיתָא בְּאִלֵּין לְוָוטַיָא. לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל: כִּי תָבֹאוּ אֶל אֶרֶץ כְּנַעַן.

That is what is written: “The increase of his house will be exiled, poured out [nigarot] on the day of His wrath” (Job 20:28). They will be dragging [gorerin] it and taking it out. When? It is on the day that the Holy One blessed be He will arouse [sheyigareh] his wrath against that man. How so? If a man says to another: ‘Lend me a kav of wheat,’ and he says: ‘I do not have.’ [He asks to borrow] a kav of barley, [and the man responds:] ‘I do not have.’ [He asks to borrow] a kav of dates, [and the man responds:] ‘I do not have.’ If a woman says to another: ‘Lend me a sifter,’ and she says: ‘I do not have.’ ‘Lend me a sieve,’ and she says: ‘I do not have.’ What does the Holy One blessed be He do? He brings leprosy upon the house. When he takes all of his utensils out, the people see and say: ‘Would he not say that he has nothing? See how much wheat there is here, how much barley, how many dates there are here. The house has been deservedly cursed with these curses.’ Rabbi Yitzḥak ben Elazar cites it from this verse: “recessed [shekaarurot]” (Leviticus 14:37); the house has sunk [shaka] with these curses. Therefore, Moses cautions Israel: “When you will come to the land of Canaan.”

Section 3ג׳

עַל עֲשָׂרָה דְבָרִים נְגָעִים בָּאִים, עַל עֲבוֹדָה זָרָה, וְעַל גִּלּוּי עֲרָיוֹת, וְעַל שְׁפִיכוּת דָּמִים, וְעַל חִלּוּל הַשֵּׁם, וְעַל בִּרְכַּת הַשֵּׁם, וְעַל הַגּוֹזֵל אֶת הָרַבִּים, וְעַל גּוֹזֵל אֶת שֶׁאֵינוֹ שֶׁלּוֹ, וְעַל גַּסֵּי הָרוּחַ, וְעַל לָשׁוֹן הָרָע, וְעַל עַיִן רָע. עַל עֲבוֹדָה זָרָה, מִיִּשְׂרָאֵל שֶׁהֵעִידוּ עֵדוּת שֶׁקֶר בְּהַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמְרוּ לָעֵגֶל (שמות לב, ד): אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל, וּמִנַּיִן שֶׁלָּקוּ בְּצָרַעַת, שֶׁנֶּאֱמַר (שמות לב, כה): וַיַּרְא משֶׁה אֶת הָעָם כִּי פָרֻעַ הוּא, שֶׁפָּרְחָה בָּהֶן צָרַעַת. וְעַל גִּלּוּי עֲרָיוֹת, מִבְּנוֹת צִיּוֹן, שֶׁנֶּאֱמַר (ישעיה ג, טז): יַעַן כִּי גָבְהוּ בְּנוֹת צִיּוֹן. וּמִנַּיִן שֶׁלָּקוּ בְּצָרַעַת, שֶׁנֶּאֱמַר (ישעיה ג, יז): וְשִׂפַּח ה' קָדְקֹד בְּנוֹת צִיּוֹן. וְעַל שְׁפִיכוּת דָּמִים, מִיּוֹאָב, שֶׁנֶּאֱמַר (שמואל ב ג, כט): יָחֻלוּ עַל רֹאשׁ יוֹאָב. וְעַל חִלּוּל הַשֵּׁם, מִגֵּיחֲזֵי (מלכים ב ה, כ): וַיֹּאמֶר גֵּחֲזִי נַעַר אִישׁ הָאֱלֹהִים, מַהוּ (מלכים ב ה, כ): מְאוּמָה, מִן מוּמָא דְּאִית בֵּיהּ, וּמִנַּיִן שֶׁלָּקָה בְּצָרַעַת, שֶׁנֶּאֱמַר (מלכים ב ה, כז): וְצָרַעַת נַעֲמָן תִּדְבַּק בְּךָ. וְעַל בִּרְכַּת ה', מִגָּלְיַת, שֶׁנֶּאֱמַר (שמואל א יז, מג): וַיְקַלֵּל הַפְּלִשְׁתִּי אֶת דָּוִד בֵּאלֹהָיו, וּמִנַּיִן שֶׁלָּקָה בְּצָרַעַת, שֶׁנֶּאֱמַר (שמואל א יז, מו): הַיּוֹם הַזֶּה יְסַגֶּרְךָ ה' בְּיָדִי, וְאֵין הַסְגָּרָה הָאָמוּר כָּאן אֶלָּא לְשׁוֹן צָרַעַת, שֶׁנֶּאֱמַר (ויקרא יג, כא): וְהִסְגִּירוֹ הַכֹּהֵן. וְעַל גּוֹזֵל אֶת הָרַבִּים, מִשֶּׁבְנָא, שֶׁהָיָה נֶהֱנָה מִן הַהֶקְדֵּשׁוֹת, וּמִנַּיִן שֶׁלָּקָה בְּצָרַעַת, שֶׁנֶּאֱמַר (ישעיה כב, יז): הִנֵּה ה' מְטַלְטֶלְךָ טַלְטֵלָה גָּבֶר וְעֹטְךָ עָטֹה, וְאֵין וְעֹטְךָ עָטֹה אֶלָּא צָרָעַת, שֶׁנֶּאֱמַר (ויקרא יג, מה): וְעַל שָׂפָם יַעֲטֶה. וְעַל הַגּוֹזֵל אֶת שֶׁאֵינוֹ שֶׁלּוֹ, מֵעֻזִּיָּהוּ, דִּכְתִיב (דברי הימים ב כו, כא): וַיְהִי הַמֶּלֶךְ עֻזִּיָּהוּ מְצֹרָע עַד יוֹם מוֹתוֹ. וְעַל גַּסּוּת הָרוּחַ, דִּכְתִיב (דברי הימים ב כו, טז): וּכְחֶזְקָתוֹ גָּבַהּ לִבּוֹ עַד לְהַשְׁחִית וַיִּמְעַל בַּה' אֱלֹהָיו. וְעַל לָשׁוֹן הָרָע, מִמִּרְיָם, דִּכְתִיב (במדבר יב, א): וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמשֶׁה, וּמִנַּיִן שֶׁלָּקְתָה בְּצָרַעַת, שֶׁנֶּאֱמַר (במדבר יב, י): וְהֶעָנָן סָר מֵעַל הָאֹהֶל, וְעַל עַיִן הָרָע, שֶׁנֶּאֱמַר (ויקרא יד, לה): וּבָא אֲשֶׁר לוֹ הַבַּיִת, מִי שֶׁיִּחֵד בֵּיתוֹ לוֹ וְאֵינוֹ רוֹצֶה לֵהָנוֹת לַאֲחֵרִים, כִּי הָא דְאָמַר רַבִּי אֶלְעָזָר (ויקרא יד, לז): שְׁקַעֲרוּרֹת, שְׁקִיעַ בֵּיתָא בְּאִלֵּין לְוָוטַיָא, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל: כִּי תָבֹאוּ אֶל אֶרֶץ כְּנַעַן.

For ten matters leprosy comes: For idol worship, for forbidden sexual relations, for bloodshed, for desecration of the Name, for blaspheming of the Name, for one who robs the public, for one who steals what is not his, for the haughty, for slander, and for miserliness. For idol worship – [this is derived] from [the precedent of] Israel, who bore false witness against the Holy One blessed be He and said regarding the calf: “This is your god, Israel” (Exodus 32:4). From where is it derived that they were afflicted with leprosy? As it is stated: “Moses saw the people, that it was exposed [farua]” (Exodus 32:25); that there was an outbreak of leprosy in their midst. For forbidden sexual relations, from the daughters of Israel, as it is stated: “Because the daughters of Zion are haughty [and they walk with outstretched necks and painted eyes, they walk with dainty steps and strut their feet]” (Isaiah 3:16). From where is it derived that they were afflicted with leprosy? It is as it is stated: “The Lord will afflict the head of the daughters of Zion with scabs” (Isaiah 3:17). For bloodshed, from Yoav, as it is stated: “It shall rest on the head of Yoav…[may there not be eliminated from the house of Yoav those who suffer from discharge and lepers]” (II Samuel 3:29). For desecration of the Name, from Geḥazi. “Geḥazi, the lad of…the man of God, said: [I will run after him and take something [me’uma] from him]” (II Kings 5:20). What is me’uma? It is from the blemish [min muma] that is in him. From where is it derived that he was afflicted with leprosy? As it is stated: “The leprosy of Naaman shall cleave to you” (II Kings 5:27). For blaspheming of the name, from Goliath, as it is stated: “The Philistine cursed David by his gods” (I Samuel 17:43). From where is it derived that he was afflicted with leprosy? As it is stated: “This day, the Lord will deliver you [yasgirekha] into my hand” (I Samuel 17:46), and the word for delivery stated here is nothing other than an expression of leprosy, as it is stated: “The priest shall quarantine him [vehisgiro]” (Leviticus 13:21). For one who robs the public, from Shevna, who would derive benefit from consecrated property. From where is it derived that he was afflicted with leprosy? As it is stated: “Behold, the Lord will rattle you a great rattling and He will wrap you up [veotekha ato]” (Isaiah 22:17). Veotekha ato is nothing other than leprosy, as it is stated: “And he shall cover [yateh] his upper lip” (Leviticus 13:45). For one who steals what is not his, from Uziyahu, as it is written: “King Uzziah was a leper until the day of his death” (II Chronicles 26:21). For haughtiness, as it is written: “But with his strengthening, his heart grew arrogant, until it became corrupt, and he trespassed against the Lord his God” (II Chronicles 26:16). For slander, from Miriam, as it is written: “Miriam and Aaron spoke against Moses” (Numbers 12:1). From where is it derived that she was afflicted with leprosy? As it is stated: “The cloud withdrew from upon the Tent, [and behold, Miriam was leprous like snow]” (Numbers 12:10). For miserliness, as it is stated: “The one to whom the house belongs [asher lo habayit] shall come” (Leviticus 14:35), one who designated his house for himself [lo] and does not wish to benefit others. Like what Rabbi Elazar said: “recessed [shekaarurot]” (Leviticus 14:37), the house has sunk [shaka] with these curses. Therefore, Moses cautions Israel: “When you will come to the land of Canaan.”