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Leviticus 13:27 - Priest checks seventh-day spread?

Leviticus 13:27 - ויקרא 13:27

Hebrew Text

וְרָאָהוּ הַכֹּהֵן בַּיּוֹם הַשְּׁבִיעִי אִם־פָּשֹׂה תִפְשֶׂה בָּעוֹר וְטִמֵּא הַכֹּהֵן אֹתוֹ נֶגַע צָרַעַת הִוא׃

English Translation

and the priest shall look upon him on the seventh day: and if it be spread abroad in the skin, then the priest shall pronounce him unclean: it is the plague of żara῾at.

Transliteration

Vera'ahu hakohen bayom hashvi'i im-paso tifseh ba'or vetame hakohen oto nega tzara'at hi.

Hebrew Leining Text

וְרָאָ֥הוּ הַכֹּהֵ֖ן בַּיּ֣וֹם הַשְּׁבִיעִ֑י אִם־פָּשֹׂ֤ה תִפְשֶׂה֙ בָּע֔וֹר וְטִמֵּ֤א הַכֹּהֵן֙ אֹת֔וֹ נֶ֥גַע צָרַ֖עַת הִֽוא׃
וְרָאָ֥הוּ הַכֹּהֵ֖ן בַּיּ֣וֹם הַשְּׁבִיעִ֑י אִם־פָּשֹׂ֤ה תִפְשֶׂה֙ בָּע֔וֹר וְטִמֵּ֤א הַכֹּהֵן֙ אֹת֔וֹ נֶ֥גַע צָרַ֖עַת הִֽוא׃

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Parasha Commentary

Understanding the Verse in Context

The verse (Vayikra 13:27) discusses the laws of tzara'at (often mistranslated as "leprosy"), a spiritual affliction manifesting on the skin, clothing, or homes. The Torah outlines a detailed process for the kohen (priest) to diagnose and declare a person ritually impure (tamei) or pure (tahor). Here, the kohen re-examines the affliction on the seventh day to determine if it has spread.

Key Interpretations from Classical Commentators

  • Rashi (Vayikra 13:27): Explains that the phrase "if it be spread abroad in the skin" refers to the affliction expanding beyond its original boundaries. If so, the kohen declares the person impure. Rashi emphasizes that only the kohen, not a medical expert, has the authority to make this determination, highlighting the spiritual nature of tzara'at.
  • Rambam (Hilchot Tumat Tzara'at 9:2): Clarifies that the seven-day waiting period allows for observation to confirm whether the affliction is indeed tzara'at or a temporary blemish. The spread indicates a worsening condition, necessitating impurity.
  • Talmud (Nega'im 3:1): Discusses the criteria for declaring impurity, noting that the spread must be visible and distinct. The sages teach that the kohen's role is not merely medical but judicial, requiring careful examination.

Spiritual Significance of the Seventh Day

The Midrash Tanchuma (Tazria 9) connects the seven-day waiting period to themes of introspection and repentance. Since tzara'at was traditionally associated with sins like lashon hara (evil speech), the delay allows the afflicted individual to reflect and correct their ways. If the affliction spreads, it signifies a lack of repentance, leading to impurity.

The Role of the Kohen

The Sefer HaChinuch (Mitzvah 169) explains that the kohen serves as a spiritual guide in this process. His declaration of impurity is not a punishment but a means to prompt the individual to seek atonement. The involvement of the kohen underscores the communal and sacred dimensions of purity laws.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Nega'im 3a
The verse is discussed in the context of the laws concerning the examination of skin afflictions (żara῾at) by the priest, particularly the criteria for declaring someone unclean on the seventh day.
📖 Moed Katan 7b
Referenced in a discussion about the timing and procedures for diagnosing and declaring someone with żara῾at, emphasizing the priest's role and the significance of the seventh day.

Frequently Asked Questions

Q: What does Leviticus 13:27 mean?
A: Leviticus 13:27 discusses the laws of tzara'at (a spiritual skin affliction often mistranslated as 'leprosy'). The verse states that if, after seven days of quarantine, the affliction has spread on the skin, the kohen (priest) must declare the person ritually impure (tamei). This is part of the Torah's detailed laws about identifying and handling tzara'at, which our sages teach often comes as a consequence of sins like lashon hara (evil speech).
Q: Why is the kohen involved in diagnosing tzara'at?
A: The kohen serves as both a spiritual and halachic (Jewish legal) authority in determining tzara'at. The Talmud (Arachin 3a) explains that only a kohen can declare someone tamei (impure) or tahor (pure) regarding tzara'at. This emphasizes that tzara'at is not merely a medical condition but a spiritual matter requiring religious guidance.
Q: Why does the verse mention waiting seven days?
A: The seven-day waiting period (mentioned also in earlier verses) serves multiple purposes: 1) It allows time to observe if the affliction is temporary or truly tzara'at (Rashi on Leviticus 13:4). 2) The number seven represents completion in Jewish thought, giving time for introspection and repentance. 3) The Midrash (Vayikra Rabbah 17:6) connects this to the seven days of creation, reminding us that spiritual healing requires patience.
Q: Does tzara'at exist today?
A: The Rambam (Hilchot Tumat Tzara'at 9:1) states that the laws of tzara'at do not apply in our times, as the detailed diagnosis requires kohanim trained in these laws and the special holiness of the Temple era. However, the spiritual lessons about guarding our speech and behavior remain eternally relevant (Arachin 16b).
Q: What can we learn from the concept of tzara'at today?
A: Though we don't have physical tzara'at today, the Talmud (Arachin 15b) teaches that tzara'at comes as a consequence primarily of lashon hara (harmful speech). The seven-day quarantine teaches us the value of taking time for self-reflection when we notice 'spiritual blemishes.' The kohen's involvement reminds us to consult Torah authorities for spiritual guidance.