share torah logo

Leviticus 14:9 - Purification through complete renewal?

Leviticus 14:9 - ויקרא 14:9

Hebrew Text

וְהָיָה בַיּוֹם הַשְּׁבִיעִי יְגַלַּח אֶת־כָּל־שְׂעָרוֹ אֶת־רֹאשׁוֹ וְאֶת־זְקָנוֹ וְאֵת גַּבֹּת עֵינָיו וְאֶת־כָּל־שְׂעָרוֹ יְגַלֵּחַ וְכִבֶּס אֶת־בְּגָדָיו וְרָחַץ אֶת־בְּשָׂרוֹ בַּמַּיִם וְטָהֵר׃

English Translation

And it shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows, even all his hair he shall shave off: and he shall bathe his clothes, also he shall wash his flesh in water, and he shall be clean.

Transliteration

Vehaya bayom hashvi'i yegalach et kol searo et rosho ve'et zekano ve'et gabot einav ve'et kol searo yegalach vechibes et begadav verachats et besaro bamayim vetahor.

Hebrew Leining Text

וְהָיָה֩ בַיּ֨וֹם הַשְּׁבִיעִ֜י יְגַלַּ֣ח אֶת־כׇּל־שְׂעָר֗וֹ אֶת־רֹאשׁ֤וֹ וְאֶת־זְקָנוֹ֙ וְאֵת֙ גַּבֹּ֣ת עֵינָ֔יו וְאֶת־כׇּל־שְׂעָר֖וֹ יְגַלֵּ֑חַ וְכִבֶּ֣ס אֶת־בְּגָדָ֗יו וְרָחַ֧ץ אֶת־בְּשָׂר֛וֹ בַּמַּ֖יִם וְטָהֵֽר׃
וְהָיָה֩ בַיּ֨וֹם הַשְּׁבִיעִ֜י יְגַלַּ֣ח אֶת־כׇּל־שְׂעָר֗וֹ אֶת־רֹאשׁ֤וֹ וְאֶת־זְקָנוֹ֙ וְאֵת֙ גַּבֹּ֣ת עֵינָ֔יו וְאֶת־כׇּל־שְׂעָר֖וֹ יְגַלֵּ֑חַ וְכִבֶּ֣ס אֶת־בְּגָדָ֗יו וְרָחַ֧ץ אֶת־בְּשָׂר֛וֹ בַּמַּ֖יִם וְטָהֵֽר׃

🎵 Listen to leining

Parasha Commentary

Context of the Verse

This verse (Vayikra 14:9) describes part of the purification process for a metzora (a person afflicted with tzara'at, often mistranslated as leprosy). The Torah outlines a detailed procedure for purification after the affliction has healed, involving sacrifices, immersions, and shaving.

Shaving on the Seventh Day

Rashi explains that the shaving on the seventh day is the second of two required shavings—the first occurring on the first day of purification (Vayikra 14:8). The Rambam (Hilchot Tumat Tzara'at 11:2) elaborates that this second shaving is essential for the metzora to achieve complete purification.

Significance of Shaving All Hair

The verse specifies shaving all hair—head, beard, eyebrows, and any other hair. The Talmud (Moed Katan 7b) derives from this that a metzora must remove even small hairs, ensuring no remnant of impurity remains. The Sforno adds that this complete removal symbolizes a fresh start, distancing oneself from the spiritual failings that may have led to tzara'at (often associated with sins like lashon hara—evil speech).

Washing Clothes and Immersing in Water

The requirement to wash clothes and immerse in water parallels other purification processes in the Torah (e.g., for zavim or those who came into contact with the dead). The Ramban notes that immersion in a mikveh represents spiritual renewal, while washing clothes signifies removing external impurities associated with the affliction.

Symbolism of the Seventh Day

The choice of the seventh day is significant. The Midrash (Vayikra Rabbah 16:6) connects it to the idea of completion, as the seventh day marks the culmination of creation. Similarly, the metzora completes their purification process on this day, ready to reenter the camp and communal life.

Halachic Implications

  • The shaving must be done with a razor, as derived from the term yegalach (Rambam, Hilchot Tumat Tzara'at 11:2).
  • The metzora must shave even if they had no hair to begin with, as the act itself is a mitzvah (Talmud, Nazir 39a).
  • Failure to shave invalidates the purification process (Sifra, Metzora 3:9).

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Nazir 39b
The verse is discussed in the context of the laws of the Nazirite, particularly regarding the shaving of hair as part of the purification process.
📖 Sotah 8b
The verse is referenced in a discussion about the purification rituals and the significance of shaving all hair as a sign of cleanliness.

Frequently Asked Questions

Q: What does Leviticus 14:9 mean in the context of purification?
A: Leviticus 14:9 describes part of the purification process for a person who had tzara'at (often mistranslated as 'leprosy'). According to Rashi and the Talmud (Arachin 16a), this physical condition was a spiritual affliction caused by sins like lashon hara (evil speech). Shaving all hair and washing clothes and body symbolize a fresh start, removing impurity and returning to a state of taharah (ritual purity).
Q: Why does the verse specify shaving hair on the seventh day?
A: The seventh day marks the completion of the initial purification period (as explained in earlier verses). The Rambam (Hilchot Tumat Tzara'at 11:2) teaches that the seven-day process represents a gradual return to purity. Shaving on the final day signifies full removal of impurity, similar to how a nazir completes their vow by shaving (Numbers 6:18). The number seven also alludes to spiritual completion, as seen in Creation.
Q: Why must the person shave all hair, including eyebrows?
A: The Torah emphasizes shaving 'all hair'—even eyebrows—to demonstrate total renewal. The Midrash (Vayikra Rabbah 16:1) connects this to the idea that tzara'at affected the person entirely, so purification must be equally comprehensive. Eyebrows, which frame facial expressions, may specifically relate to rectifying sins of improper communication (a cause of tzara'at). Complete shaving symbolizes humility and starting anew.
Q: How does this verse apply to us today without the Temple?
A: While we cannot perform these rituals today, the spiritual lessons remain. The Talmud (Arachin 16b) states that tzara'at served as a wake-up call for repentance. Similarly, we should view personal challenges as opportunities for self-reflection and growth. The emphasis on washing and shaving teaches that external actions (like changing habits) accompany internal change—a timeless principle in Jewish thought (Rambam, Hilchot Teshuvah 7:3).
Q: Why does the verse mention washing clothes and body separately?
A: Rashi (on Leviticus 14:8) explains that washing both garments and body ensures no impurity remains in any form. Clothes can absorb impurity (like sweat or dust), while the body directly carried the affliction. This dual purification mirrors the holistic Jewish approach: just as physical actions (like washing) matter, so do our 'garments'—our external interactions and environment (see Chovot HaLevavot on refining character).