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Leviticus 13:40 - Baldness: pure or impure?

Leviticus 13:40 - ויקרא 13:40

Hebrew Text

וְאִישׁ כִּי יִמָּרֵט רֹאשׁוֹ קֵרֵחַ הוּא טָהוֹר הוּא׃

English Translation

And the man whose hair is fallen off his head, he is bald; yet is he clean.

Transliteration

Ve'ish ki yimaret rosho keireach hu tahor hu.

Hebrew Leining Text

וְאִ֕ישׁ כִּ֥י יִמָּרֵ֖ט רֹאשׁ֑וֹ קֵרֵ֥חַ ה֖וּא טָה֥וֹר הֽוּא׃
וְאִ֕ישׁ כִּ֥י יִמָּרֵ֖ט רֹאשׁ֑וֹ קֵרֵ֥חַ ה֖וּא טָה֥וֹר הֽוּא׃

🎵 Listen to leining

Parasha Commentary

Context in Leviticus

The verse (Vayikra 13:40) appears in the Torah's discussion of tzara'at (often mistranslated as "leprosy"), a spiritual affliction manifesting on skin, garments, or houses. This particular verse addresses baldness or hair loss, clarifying that natural baldness does not render a person ritually impure (tamei).

Rashi's Explanation

Rashi (Vayikra 13:40) emphasizes that this verse serves to distinguish between natural baldness and the nega'im (afflictions) discussed earlier in the chapter. He notes that the Torah specifies "kerayach hu" ("he is bald") to teach that mere hair loss—without accompanying signs of tzara'at (such as white hairs or inflamed flesh)—does not require purification.

Rambam's Halachic Perspective

In Hilchot Tumat Tzara'at (9:1), the Rambam codifies this ruling, stating that baldness alone does not fall under the laws of tzara'at. Only if a white or reddish patch appears on the scalp—with specific symptoms described in the Torah—would a Kohen declare impurity.

Midrashic Insight

The Midrash (Vayikra Rabbah 16:1) connects this verse to the broader theme of Divine justice: just as Hashem does not punish for natural physical conditions (like baldness), so too does He judge fairly in spiritual matters. This reinforces the idea that tzara'at is a supernatural affliction tied to moral failings (e.g., lashon hara), not natural bodily changes.

Practical Implications

  • Kohen's Role: Only a Kohen could declare impurity, and only after examining the specific signs (Rambam, Hilchot Tumat Tzara'at 9:2).
  • Distinction from Tzara'at: Baldness without lesions or discoloration is explicitly deemed "clean," avoiding unnecessary stigma (Sifra, Negaim 9:1).

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Nega'im 6:7
The verse is referenced in the discussion of the laws concerning leprosy (tzara'at) and the signs of impurity, specifically addressing the case of a bald person.
📖 Sifra Negaim, Chapter 10
The verse is cited in the context of detailing the purity laws related to skin afflictions, emphasizing that baldness alone does not render a person impure.

Frequently Asked Questions

Q: What does Leviticus 13:40 mean when it says a bald person is 'clean'?
A: In Leviticus 13:40, the Torah states that a person who is naturally bald is 'clean' (טָהוֹר), meaning they do not have the spiritual impurity (tum'ah) associated with tzara'at (a skin affliction often mistranslated as 'leprosy'). Rashi explains that this verse comes to clarify that mere baldness is not a sign of impurity—only specific discolorations or afflictions on the scalp would require examination by a kohen (priest).
Q: Why does the Torah specifically mention baldness in Leviticus 13:40?
A: The Torah mentions baldness to distinguish it from actual tzara'at (skin afflictions). The Sifra (a halachic Midrash) teaches that people might mistakenly think baldness itself is a sign of impurity. This verse reassures us that natural hair loss does not make a person spiritually impure—only certain abnormal conditions would require further inspection.
Q: What lesson can we learn from Leviticus 13:40 about judging others?
A: This verse teaches us not to judge people based on superficial appearances. Just as baldness alone does not indicate impurity, we must avoid assuming someone's spiritual or moral status based on external traits. The Rambam (Hilchot Tum'at Tzara'at) emphasizes that tzara'at was a spiritual matter determined by a kohen, not by ordinary observation.
Q: Does Leviticus 13:40 mean a bald person can still enter the Temple?
A: Yes! Since the verse declares a bald person 'clean' (טָהוֹר), they retain full access to holy spaces, assuming they have no other impurities. The Talmud (Nega'im 6:7) notes that only active tzara'at lesions would restrict Temple entry—natural baldness has no such effect.