Vayyiqra 13 (Leviticus 13)

Vayyiqra 13 is a description of a disease that has been associated with leprosy; however, that is a severe misunderstanding of צָרַעַת Tzaraas (H6883).  It can be determined from the text; that it is a manifestation of a spiritual condition that affect individuals and other objects.  It is something that Yehovah inflicts.  It is not contagious by physical contact, it is contagious by spiritual association.  Furthermore, only a priest is qualified to determine if צָרַעַת Tzaraas (H6883) has occurred.  Because it requires a priest to make the determination, there has not been a qualified individual for almost 2000 years to evaluate צָרַעַת Tzaraas (H6883).  This leaves the individual who is afflicted in a precarious position.  It would be foolish to assume that this disease has been eradicated.

Vayyiqra 13:1-2

1 And Yehovah spoke to Moshe and Aharon, saying, 2 When a man (adam) shall have in the skin of his flesh (basar) a rising, a scab, or bright spot, and it be in the skin of his flesh the plague of leprosy (Tzaraas); then he shall be brought to Aharon the priest, or to one of his sons the priests:

Leprosy comes from the Hebrew word צָרַעַת Tzaraas (H6883).  It is in the Bible 35 times and is always translated leprosy.  However, it is probably not what is known as leprosy today.  צָרַעַת Tzaraas (H6883) is used 21 times in Vayyiqra 13 and 8 times in Vayyiqra 14.  צָרַעַת Tzaraas (H6883) is used one time in Devarim 24:8-9 to describe what happened to Miryam in Bemidbar 12.

8 Take heed in the plague of leprosy (Tzaraas), that you observe diligently, and do according to all that the priests the Levites shall teach you: as I commanded them, you shall observe to do. 9 Remember what Yehovah your Redeemer did to Miryam by the way, after that you were come forth out of Mitzrayim.

This was a result of her rebellion against Moshe as the leader of the people.  Aharon who was associated with this rebellion had repented and was not plagued with leprosy (Tzaraas).  However, there was no indication that Miryam repented.

צָרַעַת Tzaraas (H6883) is used 3 times to describe the condition of Naaman.  He had visited Elisha who told him to wash in the Yarden River 7 times.  After Naaman did that he was cleansed of his צָרַעַת Tzaraas (H6883).

It should be noted that in the case of Naaman, he came to some level of repentance and exalted Yehovah above other gods, 2 Melakhim 5:17-19.

17 And Naaman said, Shall there not then, I pray you, be given to your servant two mules’ burden of earth? for your servant will from now on offer neither burnt offering nor sacrifice to other gods (elohim), but to Yehovah. 18 In this thing Yehovah pardon your servant, when my master goes into the house of Rimmon to worship there, and he leans on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, Yehovah pardon your servant in this thing. 19 And he (Elisha) said to him, Go in peace. So he departed from him a little way.

Naaman’s heart was changed through the healing of his leprosy (Tzaraas).

צָרַעַת Tzaraas (H6883) is used 1 time to describe what happened to Gehazi, Elisha’s servant, after he took advantage of the situation, 2 Melakhim 5:25-27.

25 But he (Gehazi) went in, and stood before his master. And Elisha said to him, Where Gehazi? And he said, Your servant went nowhere. 26 And he said to him, Did not my heart go, when the man (Naaman) turned again from his chariot to meet you? A time to receive money, and to receive garments, and olive yards, and vineyards, and sheep, and oxen, and menservants, and maidservants? 27 The leprosy (Tzaraas) therefore of Naaman shall cleave to you, and to your seed for ever. And he went out from his presence a leper (tsara) as snow.

צָרַעַת Tzaraas (H6883) is used 1 time to describe what happened Uzziyya, king of Yehuda, 2 Divre Hayyamim 26:18-21.

18 And they (the Priests) withstood Uzziyya the king, and said to him, not to you, Uzziyya, to burn incense to Yehovah, but to the priests the sons of Aharon, that are consecrated to burn incense: go out of the sanctuary; for you have trespassed; neither for your honor from Yehovah Redeemer. 19 Then Uzziyya was enraged, and a censer in his hand to burn incense: and while he was enraged with the priests, the leprosy (Tzaraas) even rose up in his forehead before the priests in the house of Yehovah, from beside the incense altar. 20 And Azariah the chief priest, and all the priests, looked upon him, and, behold, he leprous (tsara) in his forehead, and they thrust him out from there; yes, himself hasted also to go out, because Yehovah had smitten him. 21 And Uzziyya the king was a leper (tsara) to the day of his death, and dwelt in a separate house, a leper (tsara); for he was cut off from the house of Yehovah: and Jotham his son was over the king’s house, judging the people of the land.

In the case of Uzziyya, similar to Miryam, there is no indication that he repented of his transgression.

צָרַע tsara (H6879) is in the Bible 20 times.  It is translated leper 14 times and leprous 6 times.  It is used for a person who has צָרַעַת Tzaraas (H6883) leprosy.  צָרַע tsara (H6879) is used to describe Moshe’s hand in Shemos 4:6.

6 And Yehovah said furthermore to him (Moshe), Put now your hand into your bosom. And he put his hand into his bosom: and when he took it out, behold, his hand leprous (tsara) as snow.

This was at the burning bush and was a temporary condition.

It is used 2 times in Vayyiqra 13 and 2 times in Vayyiqra 14.  It is used in Vayyiqra 22:4 to describe a Priest that is not allowed to eat any offering or sacrifice.

4 What man soever of the seed of Aharon a leper (tsara), or has a running issue; he shall not eat of the holy things, until he be clean. And whoso touches any thing unclean the dead, or a man whose seed goes from him;

צָרַע tsara (H6879) is used in Bemidbar 5:2 to describe an individual that is to be put out of the camp.

2 Command the children of Yisrael , that they put out of the camp every leper (tsara), and every one that has an issue, and whosoever is defiled by the dead:

צָרַע tsara (H6879) is used 2 times in Bemidbar 12:10 to describe what happened to Miryam, Moshe’s sister.

10 And the cloud departed from off the Ohel; and, behold, Miryam leprous (tsara), as snow: and Aharon looked upon Miryam, and, behold, leprous (tsara).

King Daviyd uses צָרַע tsara (H6879) in a statement against Joab.  This was after Joab had killed Abner, 2 Shemuel 3:28-30.

28 And afterward when David heard, he said, I and my kingdom guiltless before Yehovah for ever from the blood of Abner the son of Ner: 29 Let it rest on the head of Joab, and on all his father’s house; and let there not fail from the house of Joab one that has an issue, or that is a leper (tsara), or that leans on a staff, or that falls on the sword, or that lacks bread. 30 So Joab and Abishai his brother slew Abner, because he had slain their brother Asahel at Gibeon in the battle.

צָרַע tsara (H6879) is used in 2 Melakhim 5, 2 times to describe Naaman and 1 time to describe Gehazi.  It is used 2 times in 2 Melakhim 7, to describe the 4 lepers who went to the Syrian camp, 2 Melakhim 7:3-8.

3 And there were four leprous (tsara) men at the entering in of the gate: and they said one to another, Why sit we here until we die? 4 If we say, We will enter into the city, then the famine is in the city, and we shall die there: and if we sit still here, we die also. Now therefore come, and let us fall to the host of the Syrians: if they save us alive, we shall live; and if they kill us, we shall but die. 5 And they rose up in the twilight, to go to the camp of the Syrians: and when they were come to the uttermost part of the camp of Syria, behold, no man there. 6 For the Lord had made the host of the Syrians to hear a noise of chariots, and a noise of horses, the noise of a great host: and they said one to another, Lo, the king of Yisrael has hired against us the kings of the Hittites, and the kings of the Mitzrim, to come upon us. 7 Wherefore they arose and fled in the twilight, and left their tents, and their horses, and their asses, even the camp as it was, and fled for their life. 8 And when these lepers (tsara) came to the uttermost part of the camp, they went into one tent, and did eat and drink, and carried thence silver, and gold, and raiment, and went and hid it; and came again, and entered into another tent, and carried thence, and went and hid.

It is used 1 time to describe King Uzziyya in 2 Melakhim 15 and 4 times in 2 Divre Hayyamim 26.

From the use of the words צָרַע tsara (H6879) and צָרַעַת Tzaraas (H6883), there is no similarity between the leprosy in the Bible and the medical condition of modern leprosy.  As such for the remainder of this discussion, the transliteration will be used for both צָרַע tsara (H6879) and צָרַעַת Tzaraas (H6883).

Unfortunately because of the translation of the Hebrew words, people have ignorantly assumed that modern leprosy was contagious and established leper colonies.  The separation that occurred in the Bible had nothing to do with the condition being physically contagious.  What can be understood from examining these words in context, one became afflicted as a judgment by God.  The biblical separation was judgment against the person.  This was to prevent the sin of the individual from spreading to others by association or lack of chastisement.  Additionally, the condition could subside as God decided.  More than likely based on an individual’s repentance.

Again Vayyiqra 13:1-2

1 And Yehovah spoke to Moshe and Aharon, saying, 2 When a man (adam) shall have in the skin of his flesh (basar) a rising, a scab, or bright spot, and it be in the skin of his flesh the plague of Tzaraas; then he shall be brought to Aharon the priest, or to one of his sons the priests:

One should go see the Priest for the following conditions in their skin:

  • Rising.
  • Scab.
  • Bright spot.

This seems odd because people get these pretty regularly in today’s world, but it is not the same thing.  There are several reasons for Tzaraas, Devarim 7:11-15.

11 You shall therefore keep the commandments, and the statutes, and the judgments, which I command you this day, to do them. 12 Wherefore it shall come to pass, if you hearken to these judgments, and keep, and do them, that Yehovah your Redeemer shall keep to you the covenant and the mercy which He swore to your fathers: 13 And He will love you, and bless you, and multiply you: He will also bless the fruit of your womb, and the fruit of your land, your grain, and your wine, and your oil, the increase of your cattle, and your flocks of your sheep, in the land which He swore to your fathers to give you. 14 You shall be blessed above all people (am): there shall not be male or female barren (aqar) among you, or among your cattle. 15 And Yehovah will take away from you all sickness, and will put none of the evil diseases of Mitzrayim, which you know, upon you; but will lay them upon all that hate you.

Apparently, this affliction was not a normal condition back then.  All one had to do was obey Yehovah’s commandments, statutes and judgments and love Yehovah with all their heart.  Basically, observe Torah and love Yehovah above all things then things would go well for you and your children Devarim 4:39-40.

39 Know therefore this day, and consider in your heart (lebab), that Yehovah He Redeemer in heaven above, and upon the earth beneath: none else. 40 You shall keep therefore His statutes, and His commandments, which I command you this day, that it may go well with you, and with your children (ben) after you, and that you may prolong days upon the earth (adamah), which Yehovah your Redeemer gives you, for ever.

This probably explains why there is so much disease in the world today.  Few if any follow Torah and those that do, typically follow a modified form.  We need to be obedient to His word.  After a while, we may find that things start to work out better.

Bright spot comes from the Hebrew word בֹּהֶרֶת boheres (H0934).  It is in the Bible 12 times and is always translated bright spot.  Unfortunately, it is only used in Vayyiqra 13 and 14.  This makes it hard to determine the exact meaning.

Scab comes from the Hebrew סַפַּחַת cappachath (H5597).  It is in the Bible 2 times.  1 time in Vayyiqra 13:2 and the other is Vayyiqra 14:56.

56 And for a rising, and for a scab, and for a bright spot:

Although, it appears to be the singular feminine noun of סָפַח caphach (H5596); that is not much help in determining the meaning of סַפַּחַת cappachath (H5597).  סָפַח caphach (H5596) is in the Bible 6 times.  סָפַח caphach (H5596) is translated put 2 times, abide 1 time, gather together 1 time, smite with a scab 1 time and cleave 1 time.  It has been given the meaning of scrape out, but in certain peculiar senses of removal or association.  Although there is no reason to doubt the translation, scab may not be the same as a scab today.  Other translations vary on the rendering of סַפַּחַת cappachath (H5597).  This only adds to the complexity and confusion of the infliction.

Additionally, there are several other Hebrew words associated with the English word scab.  These will be discussed later.

It is easy to get lost in the complexity of the languages.  However, the simple lesson in all this is Devarim 6:4-9.

4 Hear, Yisrael: Yehovah our Redeemer one Yehovah: 5 And you shall love the Yehovah your Redeemer with all your heart, and with all your soul, and with all your might. 6 And these words, which I command you this day, shall be in your heart: 7 And you shall teach them diligently to your children (ben), and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up. 8 And you shall bind them for a sign upon your hand, and they shall be as frontlets between your eyes. 9 And you shall write them upon the posts of your house, and on your gates.

If we would follow this, Tzaraas would be of little concern in our own lives and our children’s lives.

Vayyiqra 13:3

3 And the priest shall look on the plague in the skin of the flesh: and the hair in the plague is turned white, and the plague in sight deeper (amoq) than the skin of his flesh, it is a plague of Tzaraas: and the priest shall look on him, and pronounce him unclean.

If someone has one of these three conditions:

  • Rising.
  • Scab.
  • Bright spot.

And both of the following are true:

  • Hair in the plague has changed to white.
  • Plague appears deeper than the skin.

Then the Priest should declare that the individual has Tzaraas and is unclean.

Deeper comes from the Hebrew word עָמֹק ʿamoq (H6013).  It is in the Bible 16 times.  עָמֹק ʿamoq (H6013)  is translated deeper 8 times, deep 7 times and deep things 1 time.  It has the meaning of being deep as in mysterious or unsearchable.  עָמֹק ʿamoq (H6013) is not always referring to a relative position of the infliction.

As one starts to study this condition, it should become clear that very little is known of the exact symptoms or the nature of the infliction itself.  Because of this, one should be careful to not make any rash conclusions or judgments related to this infliction as has been done in the past by many.

Vayyiqra 13:4

 4 If the bright spot (boheres) be white in the skin of his flesh, and in sight be not deeper (amoq) than the skin, and the hair thereof be not turned white; then the priest shall shut up him that has the plague seven days:

If the bright spot has all of the following:

  • Spot is white.
  • Not deeper that skin.
  • Hair has not turned white

Then the Priest shall isolate the individual for 7 days.

Vayyiqra 13:5

 5 And the priest shall look on him the seventh day: and, behold, if the plague in his sight be at a stay, the plague spread not in the skin; then the priest shall shut him up seven days more:

If the affliction’s color has not changed and not spread then isolate the individual another 7 days.  This is a total of 14 days.

Vayyiqra 13:6

6 And the priest shall look on him again the seventh day: and, behold, if the plague be somewhat dark, and the plague spread not in the skin, the priest shall pronounce him clean: it is but a scab: and he shall wash his clothes, and be clean.

If after the second 7 day period the affliction is both:

  • Darker.
  • Has not spread.

Then Priest will pronounce the individual as being clean.  It is a scab, shall wash clothes and be clean.  This would be at the end of 14 days.

Note that scab comes from the Hebrew word מִסְפַּחַת micpachath (H4556).  It is a form of the Hebrew word סָפַח caphach (H5596).  מִסְפַּחַת micpachath (H4556) is in the Bible 3 times and is always translated scab.  It refers to a spreading over the surface possibly from a scab or eruption.  This word is used again in Vayyiqra 13:7 and Vayyiqra 13:8.

Interestingly enough, there are at least 2 other words for scab in the Hebrew.  These will not be discussed at this time they are:

  • גָּרָב garav (H1618). It is in the Bible 3 times and is translated scurvy 2 times and scab 1 time.
  • יַלֶּפֶת yallephes (H3217). It is in the Bible 2 times and is translated scabbed 2 times.

This adds to the intricacy of what is the real symptoms being discussed.  During the times of the priests, they more than likely knew what all this meant.  They were not confused as so many were in future generations.  However, do not assume because we do not fully understand Tzaraas that it is not present in modern society.  Just as Yehovah may bless us if we go to far we too can be inflicted with Tzaraas.

Vayyiqra 13:7-8

 7 But if the scab (micpachath) spread much abroad in the skin, after that he has been seen of the priest for his cleansing, he shall be seen of the priest again: 8 And the priest see that, behold, the scab (micpachath) spreads in the skin, then the priest shall pronounce him unclean: it is a Tzaraas.

After the individual has seen the priest, this is referring to anytime after the individual was declared clean.  The first observation resulted in a 7 day isolation.  However, the individual was not declared clean until the 14th day observation.  This is when the individual was pronounced clean.  As such, this refers to beyond the 14th day.  If the scab spreads, the priest should declare the individual unclean.

If the individual is declared unclean, then Bemidbar 5:1-4 applies.

1 And Yehovah spoke to Moshe, saying, 2 Command the Children of Yisrael, that they put out of the camp every leper (tsara), and every one that has an issue, and whosoever is defiled by the dead: 3 Both male (zakar) and female (neqebah) shall you put out, without the camp shall you put them; that they defile not their camps, in the midst whereof I dwell. 4 And the Children of Yisrael did so, and put them out without the camp: as Yehovah spoke to Moshe, so did the Children of Yisrael.

If one has Tzaraas they are put outside the camp.  Eventually, this would result in the individual being isolated from others.  It was to be an ostracization.  However, there is 2 ways back for the individual who has Tzaraas:

  • If they are completely clean, Tzaraas free.
  • If the individual is covered head to toe with Tzaraas.

The second condition is not the preferred method to return to the camp.  This is discussed later.

Future generations of non-Yisraeli ignorantly thought that these were Leper Colonies.  This is something Christians put in place.  It may have been a result of incorrect translations and outright disregard for the complexity of the Hebrew Language.  Neither Tzaraas nor Leprosy is contagious.

The isolation from others due to Tzaraas had to do with the spreading of sin either by association or less than effective chastisement.  If an individual had Tzaraas, it was a serious spiritual breach against Yehovah.  It had to be dealt with severely to prevent further recurrence by others.

Vayyiqra 13:9-11

9 When the plague of Tzaraas is in a man, then he shall be brought to the priest; 10 And the priest shall see: and, behold, if the rising be white in the skin, and it have turned the hair white, and there be quick raw flesh in the rising; 11 It is an old Tzaraas in the skin of his flesh, and the priest shall pronounce him unclean, and shall not shut him up: for he is unclean.

If someone has Tzaraas and all the following are true:

  • Rising white in the skin.
  • Hair is white.
  • Quick raw flesh.

Quick comes from the Hebrew word מִחְיָה michyah (H4241).  It is in the Bible 8 times.  מִחְיָה michyah (H4241) is translated reviving 2 times, quick 2 times, preserve life 1 time, sustenance 1 time, victuals 1 time and recover 1 time.  It refers to preservation of life or the live flesh.

Quick raw flesh refers to healthy skin, living flesh within the spot.  If all these are true then the individual is unclean.  This is a former Tzaraas condition that seems to be returning back to health.  It may be leaving the body.  However, in this case; the individual is not isolated for further evaluation.  The individual is required to remain outside the camp.  They are still tsara.

Vayyiqra 13:12-13

12 And if a Tzaraas break out abroad in the skin, and the Tzaraas cover all the skin of the plague from his head even to his foot, wheresoever the priest looks; 13 Then the priest shall consider: and, behold, the Tzaraas have covered all his flesh, he shall pronounce clean the plague: it is all turned white: he clean.

This can be confusing, because the individual is completely covered.  Yet they are considered clean.  In itself, it appears to be a paradox.  This may be an indication that the individual will not recover from their condition.  This may mean that they are so morally corrupt there is no hope in this lifetime for them.  Although considered clean, they would not be considered restored from the plague.  They may be allowed to move freely.  However, it should be clear to others that the person is morally corrupt.  Others would see them and would hopefully learn from their example.

This may explain why Miryam was allowed back into the camp, Bemidbar 12:10-15.

10 And the cloud departed from off the Ohel; and, behold, Miryam tsara as snow and Aharon looked upon Miryam, and, behold, tsara. 11 And Aharon said to Moshe, Alas, my lord, I beseech You, lay not the sin upon us, wherein we have done foolishly, and wherein we have sinned. 12 Let her not be as one dead, of whom the flesh is half consumed when he comes out of his mother’s womb. 13 And Moshe cried to Yehovah, saying, Heal her now, God, I beseech You. 14 And Yehovah said to Moshe, If her father had spit, spit in her face, should she not be ashamed seven days? let her be shut out from the camp seven days, and after that let her be received in. 15 And Miryam was shut out from the camp seven days: and the people journeyed not till Miryam was brought in.

So the question becomes, was Miryam healed of the Tzaraas?  There is no indication that she was.  What is clear is that the next time she is mentioned is in Bemidbar 20:1.

1 Then came the Children of Yisrael, the whole congregation, into the desert of Zin in the first month: and the people abode in Kadesh; and Miryam died there, and was buried there.

Miryam dies and there was no mourning for her.  Worst of all is what happened next, Bemidbar 20:2.

2 And there was no water for the congregation: and they gathered themselves together against Moshe and against Aharon.

There was nothing good about where Miryam was buried.  In fact, this will be the place where Moshe will commit his transgression against Yehovah.  When Moshe strikes the rock and rebukes the Yisraeli.  All Moshe was supposed to do was speak to the rock.  Moshe’s penalty would be much kinder than Miryam’s was.

As for Miryam, she was either completely healed or completely covered.  These are the only two conditions possible if she returned to the camp.  From the text, there appears to be no repentance nor is she used again by Yehovah.  Either way, Miryam became of nonaffected.

 Vayyiqra 13:14-15

 14 But when raw flesh appears in him, he shall be unclean. 15 And the priest shall see the raw flesh, and pronounce him to be unclean: for the raw flesh is unclean: it is a Tzaraas.

However, if the individual that was completely white now has raw flesh, healthy skin; they are considered unclean.  They would go back to isolation, outside the camp.

Again, this may seem to be confusing; however, it is not without reason.  This practice of going back and forth, returning to isolation outside the camp, would be seen by others.  Again, this would serve as an example to others.  Hopefully, they would think twice before committing a similar offense.

Vayyiqra 13:16-17

16 Or if the raw flesh turn again, and be changed to white, he shall come to the priest; 17 And the priest shall see him: and, behold, if the plague be turned into white; then the priest shall pronounce him clean the plague: he is clean.

If that raw flesh, healthy skin turns white, they are considered clean.  As such no longer isolated.

Each time there is a raw flesh or healthy skin on a person who was formerly all white, they must see the Priest.  If it turns white, then they are clean.  The priest declares them to be clean.

Each time this occurs the individual must be presented before the priest for judgment.  If clean, they are released from isolation.  This in itself can become a burden to the individual.  Again, others would see this and hopefully think twice before going down the same path of rebellion.

Vayyiqra 13:18-20

 18 The flesh also, in which, even in the skin thereof, was a boil (shechiyn), and is healed, 19 And in the place of the boil (shechiyn) there be a white rising, or a bright spot (boheres), white, and somewhat reddish, and it be shown to the priest; 20 And if, when the priest sees it, behold, it be in sight lower than the skin, and the hair thereof be turned white; the priest shall pronounce him unclean: it is a plague of Tzaraas broken out of the boil (shechiyn).

This starts a whole new set of conditions.  The boil or inflammation in this case refers to a condition other that from Tzaraas.  If the boil or inflammation heals, the individual should go see the priest if:

  • There is a white rising.
  • Or a bright spot, white and somewhat reddish.

Boil comes from the Hebrew word שְׁחִין shechiyn (7822).  It is in the Bible 13 times.  שְׁחִין shechiyn (7822) is translated boil 11 times and botch 2 times.  It is used 4 times in Vayyiqra 13.  What makes this interesting is this word is used 3 times in Shemos 9 to describe the plague in Mitzrayim.  It is used twice in Devarim 28 to describe the curse that will come if one does not observe Devarim 28:15.

15 But it shall come to pass, if you will not hearken to the voice of Yehovah your Redeemer, to observe to do all His commandments and His statutes which I command you this day; that all these curses shall come upon you, and overtake you:

Two of the curses are Devarim 28:27

27 Yehovah will smite you with the botch (shechiyn) of Mitzrayim, and with the emerods, and with the scab (garav), and with the itch, whereof you can not be healed.

And Devarim 28:35

35 Yehovah shall smite you in the knees, and in the legs, with a sore botch (shechiyn) that cannot be healed, from the sole of your foot to the top of your head.

Many think that this cannot happen today.  It is not all blessings if one is rebellious and does not observe Torah and obey Yehovah’s voice.  This can still happen today.

שְׁחִין shechiyn (7822) is used twice to describe king Chizqiyya’s sickness in 2 Melakhim 20:7 and Yeshayahu 38:21.  It is used in Iyyov 2:7 to describe what Satan inflicted Iyyov.

It seems that שְׁחִין shechiyn (7822) could be a precursor for Tzaraas if one continues in their rebellion.

If the priest determines that the spot is both:

  • Lower than the skin.
  • Hair is turned white.

Priest should pronounce the individual unclean, since the Tzaraas has broken out.

Vayyiqra 13:21

21 But if the priest look on it, and, behold, no white hairs therein and it not lower than the skin, but somewhat dark; then the priest shall shut him up seven days:

If the boil or inflammation heals, the individual should go see the priest if:

  • There is a white rising.
  • Or a bright spot, white and somewhat reddish.

If the priest determines that the spot is not both:

  • Lower than the skin.
  • Hair is turned white.

The individual should be isolated for seven days.

Vayyiqra 13:22

22 And if it spread much abroad in the skin, then the priest shall pronounce him unclean: it is a plague.

If the condition spreads throughout the skin, the priest should pronounce the individual unclean.

Vayyiqra 13:23

 23 But if the bright spot stay in his place, and spread not, it is a burning boil (shechiyn); and the priest shall pronounce him clean.

If the bright spot does not change that covered the boil, then the priest will declare the individual clean.

 Vayyiqra 13:24-25

 24 Or if there be any flesh, in the skin whereof there is a hot burning, and the quick flesh that burns have a white bright spot, somewhat reddish, or white; 25 Then the priest shall look upon it: and, behold, if the hair in the bright spot be turned white, and it be in sight deeper than the skin; it is a Tzaraas broken out of the burning: wherefore the priest shall pronounce him unclean: it is the plague of Tzaraas.

This starts a new set of conditions.  In this case, if there is hot burning and the flesh has a bright spot that is either:

  • Somewhat reddish.
  • or white.

The priest should look at it.  If both the:

  • Hair on spot is white.
  • Deeper than the skin.

The priest should pronounce the individual as unclean.  It is the plague of Tzaraas.

Vayyiqra 13:26

26 But if the priest look on it, and, behold, there be no white hair in the bright spot, and it be no lower than the other skin, but be somewhat dark; then the priest shall shut him up seven days:

If the hot burning spot does not:

  • Have white hair in the bright spot.
  • And no lower than skin.
  • Somewhat darker that the skin.

The priest should isolate the individual for 7 days.

Vayyiqra 13:27

27 And the priest shall look upon him the seventh day: and if it be spread much abroad in the skin, then the priest shall pronounce him unclean: it is the plague of Tzaraas.

If after 7 days the spot spreads.  The priest will pronounce the individual unclean.  It is the plague of Tzaraas.

Vayyiqra 13:28

28 And if the bright spot stay in his place, and spread not in the skin, but it be somewhat dark; it is a rising of the burning, and the priest shall pronounce him clean: for it is an inflammation of the burning.

If the bright spot stays, does not spread and is somewhat dark.  It is a rising of the burning, inflammation.  Priest should pronounce the individual clean.

Vayyiqra 13:29-30

29 If a man (ish) or woman (ishshah) have a plague upon the head or the beard; 30 Then the priest shall see the plague: and, behold, if it be in sight deeper than the skin; and there be in it a yellow thin hair; then the priest shall pronounce him unclean: it is a dry scall (Neseq), even a Tzaraas upon the head or beard.

This is a new set of conditions.  If the plague is on the head or the beard and the priest identifies both:

  • A spot deeper that the skin.
  • With thin yellow hair.

Priest should pronounce the individual unclean.  This is considered a dry scall.

Dry scall comes from the Hebrew word נֶתֶק Neseq (H5424).  It is in the Bible 14 times and is always translated scall or dry scall.  It is found 13 times in Vayyiqra 13 and 1 time in Vayyiqra 14.  It is believed to be a scab, skin eruption.  It is thought to be another condition of Tzaraas.  For the remainder of the uses of נֶתֶק Neseq (H5424), the transliteration Neseq will be used.

Vayyiqra 13:31

31 And if the priest look on the plague of the Neseq, and, behold, it be not in sight deeper than the skin, and no black hair in it; then the priest shall shut up the plague of the Neseq seven days:

If the priest determines that the spot is not both:

  • Deeper than the skin.
  • Black hair.

The individual will be isolated 7 days.

Vayyiqra 13:32-33

32 And in the seventh day the priest shall look on the plague: and, behold, if the Neseq spread not, and there be in it no yellow hair, and the Neseq not in sight deeper than the skin; 33 He shall be shaven, but the Neseq shall he not shave; and the priest shall shut up the Neseq seven days more:

On the 7th day if:

  • Neseq has not spread.
  • No yellow hair.
  • Not deeper that the skin.

The individual shall be shaven, but do not shave the Neseq.  The individual is isolated another 7 days.

Vayyiqra 13:34

34 And in the seventh day the priest shall look on the Neseq: and, behold, the Neseq be not spread in the skin, nor in sight deeper than the skin; then the priest shall pronounce him clean: and he shall wash his clothes, and be clean.

If on the 7th day the priest does not observe:

  • Any spreading.
  • Deeper than the skin.

Priest shall pronounce the individual clean.  The individual shall wash their clothes, then they are considered clean.

Vayyiqra 13:35-36

35 But if the Neseq spread much in the skin after his cleansing; 36 Then the priest shall look on him: and, behold, if the Neseq be spread in the skin, the priest shall not seek for yellow hair; he is unclean.

If the Neseq has spread after being cleansed, priest does not look for thin yellow hair.  The spreading alone would indicate the individual is unclean.

 Vayyiqra 13:37

37 But if the Neseq be in his sight at a stay, and that there is black hair grown up therein; the Neseq is healed, he is clean: and the priest shall pronounce him clean.

If the Neseq does not spread and there is black hair, the individual is healed.  The priest will pronounce the individual clean.

Vayyiqra 13:38-39

38 If a man (ish) also or a woman (ishshah) have in the skin of their flesh bright spots, even white bright spots; 39 Then the priest shall look: and, behold, if the bright spots in the skin of their flesh be darkish white; it is a freckled spot that grows in the skin; he is clean.

If an individual has a bright white spot that is darkish, a freckled spot that grows in skin, they are clean.

 Vayyiqra 13:40-41

 40 And the man whose hair is fallen off his head, he is bald; yet is he clean. 41 And he that has his hair fallen off from the part of his head toward his face, he is forehead bald: yet is he clean.

If a man’s hair has fallen off they are considered clean.  There is no reason to consider either Tzaraas or Neseq.

Both this and the previous condition were probably documented to prevent unnecessary concern.  Both freckles and baldness are part of the normal aging process.

 Vayyiqra 13:42-44

42 And if there be in the bald head, or bald forehead, a white reddish sore; it is a Tzaraas sprung up in his bald head, or his bald forehead. 43 Then the priest shall look upon it: and, behold, if the rising of the sore be white reddish in his bald head, or in his bald forehead, as the Tzaraas appears in the skin of the flesh; 44 He is a tsara man, he is unclean: the priest shall pronounce him utterly unclean; his plague is in his head.

If one is bald and there is a white reddish sore and the skin rising is white reddish it is considered Tzaraas.  This is a tsara man and is considered unclean.

Vayyiqra 13:45-46

45 And the tsara in whom the plague is, his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean. 46 All the days wherein the plague shall be in him he shall be defiled; he is unclean: he shall dwell alone; without the camp shall his habitation be.

For the individual that has been determined to have Tzaraas, they shall:

  • Rip their clothes.
  • Put covering on upper lip.
  • And cry out unclean, unclean.

As long as this individual has the plague they are defiled and considered unclean.  They shall dwell alone outside the camp.  Unless they are covered head to toe and this is a worse punishment.

Vayyiqra 13:47-48

47 The garment also that the plague of Tzaraas is in a woolen garment, or a linen garment; 48 Whether in the warp, or woof; of linen, or of woolen; whether in a skin, or in any thing made of skin;

This is a new condition of the Tzaraas.  It can be present in garments.  This is either a woolen, linen or animal skin garment.

Warp is from the Hebrew word שְׁתִי shesiy (H8359).  It is in the Bible 9 times and is always translated warp.  Many have referred to it as a woven material.  It is only used in Vayyiqra 13.  However, based on the use of the word woof this may not be correct.

Woof is from the Hebrew word עֶרֶב erev (H6154).  It is in the Bible 11 times.  עֶרֶב erev (H6154) is translated woof 9 times and mixed multitude 2 times.  It is woof 9 times in Vayyiqra 13.  It is translated mixed multitude in Shemos 12:38.

38 And a mixed multitude went up also with them; and flocks, and herds, even very much cattle.

And in Nechemya13:3

3 Now it came to pass, when they had heard the law, that they separated from Yisrael all the mixed multitude.

In these two verses, עֶרֶב erev (H6154) refers to foreigners who has integrated themselves into the Children of Yisrael.

There are various understandings to what is a warp and woof.  The unfortunate thing is due to the limited uses of these words, it does not allow for cross-referencing the understanding with other uses.  However, there may be enough to draw a conclusion based on context of the scriptures.  When referring to a warp or woof, it appears that a warp is a single material; whereas a woof is a mixture of materials.  Whether one agrees or not does not affect the overall understanding of the Tzaraas Process for garments.

In this discussion, skin refers to leather or hide of the animal.

Vayyiqra 13:49-50

49 And if the plague be greenish or reddish in the garment, or in the skin, either in the warp, or in the woof, or in any thing of skin; it is a plague of Tzaraas, and shall be shown to the priest: 50 And the priest shall look upon the plague, and shut up the plague seven days:

If in any of these materials, there is a plague that is greenish or reddish it is considered to be Tzaraas.  It should be shown to the priest for evaluations.  If the priest agrees then it should be isolated for 7 days.

Vayyiqra 13:51-52

51 And he shall look on the plague on the seventh day: if the plague be spread in the garment, either in the warp, or in the woof, or in a skin, or in any work that is made of skin; the plague is a fretting Tzaraas; it is unclean. 52 He shall therefore burn that garment, whether warp or woof, in woolen or in linen, or any thing of skin, wherein the plague is: for it is a fretting Tzaraas; it shall be burnt in the fire.

On the 7th day if it has spread, the plague is wearing away the material.  It is considered to be Tzaraas and is unclean.  It should be burnt.

Vayyiqra 13:53-54

53 And if the priest shall look, and, behold, the plague be not spread in the garment, either in the warp, or in the woof, or in any thing of skin; 54 Then the priest shall command that they wash wherein the plague, and he shall shut it up seven days more:

If on the 7th day, the priest determines that the plague has not spread, the material should be:

  • Washed
  • Isolate another 7 days.

Vayyiqra 13:55

55 And the priest shall look on the plague, after that it is washed: and, behold, if the plague have not changed his color, and the plague be not spread; it is unclean; you shall burn it in the fire; it is fret inward, whether it be bare within or without.

If after the garment has been washed, the priest looks at the garment:

  • Has not changed color.
  • Plague not spread.

It is therefore unclean.  It should be burnt in fire.

Vayyiqra 13:56-57

56 And if the priest look, and, behold, the plague be somewhat dark after the washing of it; then he shall rend it out of the garment, or out of the skin, or out of the warp, or out of the woof: 57 And if it appear still in the garment, either in the warp, or in the woof, or in any thing of skin; it is a spreading plague: you shall burn that wherein the plague is with fire.

If after washing, the priest looks at the garment and it is somewhat darker, then the plague should be torn out of the garment.  If the plague is still in the garment and spreading then the garment should be burnt.

Vayyiqra 13:58

58 And the garment, either warp, or woof, or whatsoever thing of skin it be, which you shall wash, if the plague be departed from them, then it shall be washed the second time, and shall be clean.

If after washing the garment the plague is no longer in the garment.  It should be washed a second time and be considered clean.

Vayyiqra 13:59

59 This is the Torah of the plague of Tzaraas in a garment of woolen or linen, either in the warp, or woof, or any thing of skins, to pronounce it clean, or to pronounce it unclean.

These are laws that must be observed when there is a plague in the garment.

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