Tanach · Acharonim on Tanach · Or HaChaim · Torah
Or HaChaim on Leviticus 14:36/אור החיים על ויקרא י״ד:ל״ו
אבְּטֶרֶם יָבֹא הַכֹּהֵן. טַעַם שֶׁהֻצְרַךְ לוֹמַר הַכֹּהֵן, מִשּׁוּם שֶׁזּוּלָתָהּ הָיָה נִשְׁמָע כִּי בְּטֶרֶם יָבֹא יְצַוֶּה, וּכְפִי זֶה אֵין חִיּוּב לַכֹּהֵן לְהִתְעַכֵּב עַד שֶׁיֵּדַע שֶׁפִּנּוּ וַדַּאי אֶת כָּל אֲשֶׁר בַּבַּיִת, וּמֵאָמְרוֹ ״הַכֹּהֵן״, הֶרְאָה כִּי תֵּבַת ״בְּטֶרֶם״ אֵין לָהּ קֶשֶׁר עִם זִכְרוֹן הַכֹּהֵן שֶׁאֵצֶל ״וְצִוָּה״ וּקְשׁוּרָה הִיא עִם ״וּפִנּוּ״, וְהָבֵן:
1 בטרם יבא הכהן, before the priest arrives. The reason the Torah had to write the word הכהן "the priest" again is, that otherwise I could have thought that the priest can issue directives before he arrives at the scene. According to that, the priest would not have had to delay himself until the people had cleared the house in question of all its contents. By writing the word הכהן, the Torah made it plain that the word בטרם is not linked to the mention of the priest as the one who issues the directive but is connected with the words ופנו "and they shall clear out."
בכָּל אֲשֶׁר בַּבַּיִת. פֵּרוּשׁ, כָּל אֲשֶׁר בַּבַּיִת לֹא יִטְמָא אֶלָּא יַצִּילוּ הַכֹּל וַאֲפִלּוּ פַּכִּים קְטַנִּים, כִּי חָס ה׳ אֲפִלּוּ עַל מָמוֹן הַבָּזוּי שֶׁל יִשְׂרָאֵל. וּבָזֶה נָתַן טַעַם הַכָּתוּב לָמָּה צִוָּה ה׳ לְפַנּוֹת קוֹדֶם, הֲלֹא אֲפִלּוּ אַחַר בִּיאַת הַכֹּהֵן וְרוֹאֶה הַנֶּגַע אֵין הַבַּיִת טָמֵא אֶלָּא אַחַר שֶׁיֵּצֵא הַכֹּהֵן וְיַסְגִּירֶנּוּ, וּמֵעַתָּה אֵין צֹרֶךְ לְהַקְדִּים לְפַנּוֹת קוֹדֶם בֹּא הַכֹּהֵן וִיכוֹלִין לְפַנּוֹת אַחַר שֶׁבָּא הַכֹּהֵן קוֹדֶם שֶׁיַּסְגִּיר. לָזֶה אָמַר וְלֹא יִטְמָא כָּל אֲשֶׁר וְגוֹ׳, פֵּרוּשׁ כִּי לְצַד שֶׁכְּשֶׁיִּרְאֶה הַכֹּהֵן הַנֶּגַע שֶׁצָּרִיךְ לְהַסְגִּיר אֵין רְשׁוּת לְהִתְעַכֵּב מִלְּהַסְגִּיר כָּל עִקָּר, וּמִצַּד זֶה יְמַהֲרוּ לְפַנּוֹת וּלְצַד הַמְּהִירוּת יִשְׁכְּחוּ מָמוֹן הַבָּזוּי, לָזֶה הִקְפִּיד ה׳ לְפַנּוֹת קוֹדֶם, שֶׁבָּזֶה לֹא יִטְמָא מִכָּל אֲשֶׁר בַּבַּיִת.
2כל אשר בבית, everything that is within the house. The meaning is that none of the items that have been removed prior to the arrival of the priest will be affected by the declaration that the house and all its contents have become ritually impure. The reason is that G'd is concerned with the belongings of even the person for whom He expressed some disdain. We must ask ourselves that seeing this is so why did all these items have to be removed prior to the priest's arrival when the impurity decreed on these items does not become effective until after the priest's departure (compare verse 38)? The Torah wrote ולא יטמא כל אשר בבית, "in order that all that is in the house not become defiled," to teach us that once the priest has observed the symptoms on the walls of the house as being those of a נגע, he may not delay pronouncing the house and its contents as ritually unclean any longer. If the people in the house had waited until the last possible moment with removing all mobile objects they would most likely have forgotten some in their haste. It is better therefore that they should do so as soon as they became aware that the priest was on his way.
גוְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (נגעים יב:ה, ובתורת כהנים) שֶׁלֹּא חָס הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא עַל כְּלֵי חֶרֶס, כִּי שְׁאָר כֵּלִים וּבְגָדִים יֵשׁ לָהֶם תַּקָּנָה בַּמִּקְוֶה. וּלְדַרְכֵּנוּ הוֹסַפְנוּ לְפָרֵשׁ שֶׁחָס הַקָּדוֹשׁ בָּרוּךְ הוּא אֲפִלּוּ עַל כְּלֵי חֶרֶס הַקְּטַנִּים שֶׁאֵין אָדָם מַחְשִׁיב אוֹתָם.
3We are taught in Keylim 12,5 that G'd's concern is only for earthenware vessels seeing all the other vessels are subject to purification rites except earthenware jars, etc. According to our explanation G'd is concerned even about very small and inexpensive earthenware vessels.