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Leviticus 14:56 - Identifying skin afflictions' spiritual roots?

Leviticus 14:56 - ויקרא 14:56

Hebrew Text

וְלַשְׂאֵת וְלַסַּפַּחַת וְלַבֶּהָרֶת׃

English Translation

and for a swelling, and for a scab, and for a bright spot:

Transliteration

Velas'et velasapaḥat velabeheret.

Hebrew Leining Text

וְלַשְׂאֵ֥ת וְלַסַּפַּ֖חַת וְלַבֶּהָֽרֶת׃
וְלַשְׂאֵ֥ת וְלַסַּפַּ֖חַת וְלַבֶּהָֽרֶת׃

🎵 Listen to leining

Parasha Commentary

Context in Torah

The verse (Vayikra 14:56) appears in the context of the laws of tzara'at (often mistranslated as "leprosy"), detailing the various skin afflictions that require examination by a Kohen. The terms שְׂאֵת (swelling), סַּפַּחַת (scab), and בֶּהָרֶת (bright spot) are three of the primary categories of tzara'at blemishes discussed in the Torah.

Explanation of Terms

  • שְׂאֵת (Swelling): Rashi (Vayikra 13:2) explains that this refers to a raised, elevated area on the skin, whiter than the surrounding flesh. The Talmud (Nega'im 1:1) further clarifies that it must be at least the size of a gris (a small coin) to be considered impure.
  • סַּפַּחַת (Scab): Rambam (Hilchot Tuma'at Tzara'at 1:5) describes this as a secondary affliction that spreads from an existing שְׂאֵת or בֶּהָרֶת. The Midrash (Torat Kohanim) notes that it resembles a crust or dried layer on the skin.
  • בֶּהָרֶת (Bright Spot): According to Rashi (Vayikra 13:2), this is a bright white discoloration, distinct from the surrounding skin. The Talmud (Nega'im 1:1) specifies that it must be at least the size of a cilit (a bean) to be deemed impure.

Spiritual Significance

The Sages (Arachin 16a) teach that tzara'at is not merely a physical ailment but a spiritual affliction, often brought about by sins such as lashon hara (evil speech), arrogance, or stinginess. The different types of blemishes symbolize varying degrees or manifestations of these spiritual flaws:

  • שְׂאֵת (Swelling): Represents haughtiness, as the swelling rises above the skin, akin to a person elevating themselves above others.
  • סַּפַּחַת (Scab): Symbolizes the spread of negative traits, as a scab often expands from an existing wound.
  • בֶּהָרֶת (Bright Spot): Indicates a glaring, obvious sin, as the bright spot stands out prominently on the skin.

Halachic Implications

Rambam (Hilchot Tuma'at Tzara'at 9:1-2) emphasizes that the determination of impurity or purity is solely the domain of a Kohen, not a physician. The Kohen examines the affliction based on the Torah's criteria, and his declaration is binding. This underscores the idea that tzara'at is a spiritual matter requiring divine wisdom, not merely a medical condition.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Nega'im 1:1
The verse is referenced in the Mishnah as part of the discussion on the laws of skin afflictions (tzara'at), where it lists the types of afflictions that require examination by a priest.
📖 Arakhin 3b
The verse is cited in a discussion about the different types of skin afflictions and their implications for ritual purity.

Frequently Asked Questions

Q: What do the skin conditions in Leviticus 14:56 refer to?
A: The verse mentions three types of skin conditions: 'swelling' (שְׂאֵת), 'scab' (סַּפַּחַת), and 'bright spot' (בֶּהָרֶת). According to Rashi and the Talmud (Nega'im 1:1), these are specific types of skin discolorations or lesions that could indicate tzara'at (often mistranslated as 'leprosy'), a spiritual affliction discussed in Leviticus 13-14.
Q: Why does the Torah discuss these skin conditions?
A: The Torah discusses these conditions because they were seen as physical manifestations of spiritual impurities. The Talmud (Arachin 16a) teaches that tzara'at could come as a consequence of sins like lashon hara (evil speech). The detailed laws teach the importance of spiritual purity and the need for repentance.
Q: Do these laws about skin conditions apply today?
A: According to Rambam (Hilchot Tumat Tzara'at 9:1), the laws of tzara'at and the associated purification process do not apply today because the diagnosis could only be made by a kohen (priest) in the Temple era. However, the moral lessons about guarding speech and repentance remain eternally relevant.