Leviticus in Daily Holy Bible Reading Leviticus 13:1-2

Leviticus Chapter 13

THE TORAH

LEVITICUS

VAYIKRA

Leviticus (Vayikra in Hebrew), the third book in the Torah (First five books of Moses). Vayikra or Leviticus means “And G-d Called.”

Be enlightened in this book, that G-d is holy. Thus, requires him who comes or approaches G-d must be holy. Given this instruction, the Kohanim (Priests) are called to be intermediaries between G-d and the Children of Israel.

Offerings or sacrifices are elaborated in great lengths in the entire book of Leviticus. Now, does this aligns with how Jesus was offered? Let’s find out…

Chapter 13

Leviticus Chapter 13 Details Leprosy in Great Length

Jewish Sages Teach That Such Types Of Illnesses Or Diseases Are Brought About Primarily By Slander, In The Same Way It Is A Punishment For Sins Of Bloodshed, False Oaths, Sexual Immorality, Pride, Robbery And Selfishness.

Isolation is part of the remedy leading to repentance as the process of healing.

“The Basic Tzaraas (Leprosy) and the Procedure for Verification”

Hashem spoke to Moses and to Aaron, saying: If a person will have on the skin of his flesh a s’eis, or a sapachas, or a baheres, and it will become a tzaraas affliction on the skin of his flesh; he shall be brought to Aaron the Kohen, or to one of his sons the Kohanim.
13:1-2
The Kohen shall look at the affliction on the skin of his flesh: If hair in the affliction has changed to white, and the affliction’s appearance is deeper than the skin of the flesh – it is a tzaraas affliction; the Kohen shall look at it and declare him contaminated.
13:3
The Kohen shall look at it on the seventh day, and behold! – the affliction retained its color, and the affliction did not spread on the skin, then the Kohen shall quarantine it for a second seven-day period.
:5
The Kohen shall look, and behold! – the mispachas has spread on the skin; the Kohen shall declare him contaminated; it is tzaraas.
:8
The Kohen shall look at it, and behold! – the affliction has changed to white, the Kohen shall declare the affliction pure; it is pure.
:17
The Kohen shall look, and behold! – its appearance is lower than the skin, and its hair has turned white: The Kohen shall declare him contaminated; it is a tzaraas affliction that erupted on the inflammation.
:20
But if the baheres remains in its place without spreading, it is the scarring of the inflammation; the Kohen shall declare him pure.
:23
the Kohen shall look at it, and behold! – the nesek has spread on the skin: The Kohen need not to examine it for a golden hair, it is contaminated.
:36
But if the nesek has retained its appearance, and dark hair has sprouted in it, the nesek has healed – it is pure; the Kohen shall declare it pure.
:37
If a man or woman has spots in the skin of their flesh, white spots; the Kohen shall look, and behold! – on the skin of their flesh are dim white spots, it is a bohak that has erupted on the skin, it is pure.
:38-39
If the hair of a man’s head falls out: He is bald at the back of the head, he is pure.
40
And the person with tzaraas in whom there is the affliction – his garments shall be rent, the hair of his head shall be unshorn, and he shall cloak himself up to his lips; he is to call out: “Contaminated, contaminated!”
:45
All the days that the affliction is upon him he shall remain contaminated; he is contaminated, He shall dwell in isolation; his dwelling shall be outside the camp.
:46
This is the law of the tzaraas affliction, a garment of wool or linen, or the warp or the woof, or any leather utensil; to declare it pure or to declare it contaminated.
:59

1 And the Lord spoke to Moses and Aaron, saying:
2 If a man has a se’eith, a sappachath, or a bahereth on the skin of his flesh, and it forms a lesion of tzara’ath on the skin of his flesh, he shall be brought to Aaron the kohen, or to one of his sons, the kohanim.
3 The kohen shall look at the lesion on the skin of his flesh, and [if] hair in the lesion has turned white and the appearance of the lesion is deeper than the skin of his flesh, it is a lesion of tzara’ath. When the kohen sees this, he shall pronounce him unclean.
4 But if it is a white bahereth on the skin of his flesh, and its appearance is not deeper than the skin, and its hair has not turned white, the kohen shall quarantine the [person with the] lesion for seven days.
5 And on the seventh day, the kohen shall see him. And, behold! the lesion has remained the same in its appearance; the lesion has not spread on the skin. So the kohen shall quarantine him for seven days a second time.
6 And the kohen shall see him on the seventh day a second time. And, behold! the lesion has become dimmer, and the lesion has not spread on the skin, the kohen shall pronounce him clean. It is a mispachath. He shall immerse his garments and become clean.
7 However, if the mispachath spreads on the skin after it has been shown to the kohen for its purification, it shall be shown to the kohen a second time.
8 The kohen shall look [at it]. And, behold! the mispachath has spread on the skin. The kohen shall pronounce him unclean. It is tzara’ath.
9 If a man has a lesion of tzara’ath, he shall be brought to the kohen.
10 The kohen shall look [at it]. And, behold! there is a white se’eith on the skin, and either it has turned the hair white, or there is healthy, live flesh in the se’eith,
11 it is old tzara’ath on the skin of his flesh, and the kohen shall pronounce him unclean; he need not quarantine him because he is unclean.
12 And if the tzara’ath has spread over the skin, whereby the tzara’ath covers all the skin of the [person with the] lesion, from his head to his feet, wherever the eyes of the kohen can see it,
13 then the kohen shall look [at it]. And, behold! the tzara’ath has covered all his flesh, he shall pronounce [the person with] the lesion clean. He has turned completely white; he is clean.
14 But on the day that live flesh appears in it, he shall become unclean.
15 When the kohen sees the healthy, live flesh, he shall pronounce him unclean. The live flesh is unclean; it is tzara’ath.
16 But, if the healthy, live flesh once again turns white, he shall come to the kohen.
17 And the kohen shall look at it. And, behold! the lesion has turned white; the kohen shall pronounce the lesion clean. He is clean.
18 If [a person’s] flesh has an inflammation on its skin, and it heals,
19 and on the place of the inflammation there is a white se’eith, or a reddish white bahereth, it shall be shown to the kohen.
20 The kohen shall look [at it]. And, behold! its appearance is lower than the skin, and its hair has turned white; so the kohen shall pronounce him unclean. It is a lesion of tzara’ath that has erupted on the inflammation.
21 But if the kohen looks at it, and behold! it does not contain white hair, nor does it appear to be lower than the skin, and it is dim, the kohen shall quarantine him for seven days.
22 And if it spreads on the skin, the kohen shall pronounce him unclean. It is a lesion.
23 But if the bahereth remains in its place, not spreading, it is the scar tissue of the inflammation, and the kohen shall pronounce him clean.
24 If [a person’s] flesh has a fire burn on its skin, and on the healed area of the burn, there is a reddish white or white bahereth,
25 the kohen shall look at it. And, behold! the hair has turned white in the bahereth, and its appearance is deeper than the skin, it is tzara’ath which has spread in the burn. So, the kohen shall pronounce him unclean. It is a lesion of tzara’ath.
26 But, if the kohen looks at it, and, behold! there is no white hair in the bahereth, and it is not lower than the skin and it is dim, the kohen shall quarantine him for seven days.
27 And the kohen shall look at it on the seventh day. If it has spread on the skin, the kohen shall pronounce him unclean. It is a lesion of tzara’ath.
28 But if the bahereth remains in its place, not increasing on the skin, and it is dim, it is a se’eith of the burn, and the kohen shall pronounce him clean, because it is the scar tissue of the burn.
29 If a man or a woman has a lesion on the head or on the beard [area],
30 the kohen shall look at the lesion, and, behold! its appearance is deeper than the skin, and in it is a thin golden yellow hair, the kohen shall pronounce him unclean. It is a nethek, which is tzara’ath of the head or the beard.
31 But when the kohen looks at the nethek lesion, and, behold! its appearance is not deeper than the skin, and there is no black hair in it, the kohen shall quarantine [the person with] the nethek lesion for seven days.
32 And the kohen shall look at the lesion on the seventh day. And, behold! the nethek has not spread, and no golden yellow hair was in it, and the appearance of the nethek is not deeper than the skin,
33 he shall shave himself, but adjacent to the nethek he shall not shave, and the kohen shall quarantine [the person with] the nethek again for seven days.
34 Then the kohen shall look at the nethek on the seventh day. And, behold! the nethek did not spread on the skin, and its appearance is not deeper than the skin, the kohen shall pronounce him clean, and he shall immerse his garments and become clean.
35 But if the nethek spreads on the skin, after he has been declared clean,
36 the kohen shall look at it, and, behold! the nethek has spread on the skin, the kohen need not examine for golden yellow hair; it is unclean!
37 But if the appearance of the nethek has remained the same, or if black hair has grown in it, the nethek has healed; he is clean. So the kohen shall pronounce him clean.
38 If a man or a woman has spots on the skin of their flesh, white spots,
39 the kohen shall look, and, behold! there are dim white spots on the skin of their flesh, it is a bohak [pigmentation] which has spread on the skin. He is clean.
40 If a man loses the hair on [the back of] his head, he is bald. He is clean.
41 And if he loses his hair on the side toward his face, he is bald at the front. He is clean.
42 If there is a reddish white lesion on the back or front bald area, it is a spreading tzara’ath in his back or front bald area.
43 So the kohen shall look at it. And, behold! there is a reddish white se’eith lesion on his back or front bald area, like the appearance of tzara’ath on the skin of the flesh,
44 He is a man afflicted with tzara’ath; he is unclean. The kohen shall surely pronounce him unclean; his lesion is on his head.
45 And the person with tzara’ath, in whom there is the lesion, his garments shall be torn, his head shall be unshorn, he shall cover himself down to his mustache and call out, “Unclean! Unclean!”
46 All the days the lesion is upon him, he shall remain unclean. He is unclean; he shall dwell isolated; his dwelling shall be outside the camp.
47 [And as for] the garment that has the lesion of tzara’ath upon it, on a woolen garment, or on a linen garment,
48 or on [threads prepared for the] warp or the woof of linen or of wool, or on leather or on anything made from leather.
49 If the lesion on the garment, the leather, the warp or woof [threads] or on any leather article, is deep green or deep red, it is a lesion of tzara’ath, and it shall be shown to the kohen.
50 The kohen shall look at the lesion, and he shall quarantine [the article with] the lesion for seven days.
51 And he shall look at the lesion on the seventh day. [If] the lesion has spread on the garment, or on the warp or woof [threads], or on the leather or on any article made from leather, the lesion is a malignant tzara’ath; it is unclean.
52 And he shall burn the garment, the warp or woof [threads] of wool or of linen, or any leather article which has the lesion upon it, for it is a malignant tzara’ath ; it shall be burned in fire.
53 But if the kohen looks, and, behold! the lesion has not spread on the garment, the warp or woof [threads], or any leather article,
54 the kohen shall order, and they shall wash what the lesion is upon, and he shall quarantine it again for seven days.
55 Then the kohen shall look [at it] after the lesion has been washed. And, behold! the lesion has not changed in appearance, and the lesion has not spread; it is unclean. You shall burn it in fire. It is a penetrating lesion on the worn or new [article].
56 But if the kohen looks [at it] after it has been washed, and behold! the lesion has become dimmer, he shall tear it out of the garment, out of the leather, or out of the warp or woof [threads].
57 And if it appears again on the garment, the warp or woof [threads] or any leather article, it is a recurrent growth [of the lesion]. You shall burn it in fire [the article] upon which the lesion is [found].
58 But the garment, the warp or woof [threads] or any leather article which is washed, and the lesion disappears from them, shall be immersed a second time, and it shall be clean.
59 This is the law of a lesion of tzara’ath on a woolen or linen garment, warp or woof threads, or any leather article, to render it clean or unclean.

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TORAH

(Law)

The book of Bereishit (“In the Beginning”), also known as Genesis, is the first book of the Torah and the Christian Old Testament. It tells the story of the creation of the world, the first humans and their descendants, and the formation of the Hebrews to the Israelites. The book traces the lineages of Adam, Noah, Abraham, Isaac, Jacob, and Joseph, and includes accounts of notable events such as the Flood, the Tower of Babel, and the destruction of Sodom and Gomorrah. Bereishit also explores the relationship between humans and G-d, as well as themes of faith, obedience, and divine providence. It lays the foundation for many key beliefs and practices in Jewish and Christian theology, and is still studied and revered by believers around the world today.
Shemot (“Names”), also known as Exodus, is the second book in the Hebrew Bible. It tells the story of how the Israelites were enslaved in Egypt and how G-d worked through Moses to deliver them from slavery. The book begins with the birth of Moses and his call from G-d to lead the Israelites out of Egypt. Despite their many challenges, including the infamous plagues, the Israelites were ultimately delivered from Egypt and given the Torah (Ten Commandments) at Mount Sinai. The book concludes with the construction of the Tabernacle, a portable tent-like structure that became the center of Jewish worship. Shemot (Exodus) is a powerful narrative about G-d’s power, justice, and faithfulness, and it plays an important role in Jewish tradition and belief, and Christians alike.

Vayikra (“And G-d Called”) commonly known as Leviticus is the third book of the Torah. It predominantly focuses on the laws related to the offerings and sacrifices that the Israelites were supposed to make in the sanctuary. The book also outlines the various responsibilities and duties of the Kohanim (Priests) and Levites. Vayikra begins with G-d summoning Moses to the tent of meeting and instructing him about the different types of offerings, including burnt offerings, grain offerings, peace offerings, sin offerings, and guilt offerings. The book stresses the importance of atonement and purifying oneself before approaching G-d. It also speaks about the consequences of disobedience and the blessings that result from obedience to G-d’s commands. Leviticus (Vayikra) provides important insights into the Israelites’ religious practices and beliefs, reflecting deep reverence and connection to G-d.

The book of Numbers, Bamidbar in Hebrew (“In the Wilderness”) is the fourth book of the Torah and it primarily deals with the Israelites’ journeys in the wilderness and the period of 40 years during which they wandered in the desert. The book is named “Numbers” because it records two censuses of the Israelites taken by Moses, one at the beginning and one at the end of the 40-year period. The book also tells of numerous challenges and rebellions faced by Moses and the Israelites, including the story of the 12 spies sent to check out the Promised Land, the rebellion of Korah against Moses’ leadership, and the complaints of the Israelites about their hardships in the wilderness. Through all of these events, the book of Numbers emphasizes the importance of trusting G-d’s guidance and follows the Israelites as they prepare to finally enter and conquer the Promised Land.
The book of Deuteronomy, also known as Devarim in Hebrew (“Words”), is the fifth book of the Hebrew Bible or the Christian Old Testament. It contains a series of speeches by Moses to the Israelites, just before they are about to enter the promised land, which summarize and expand upon many of the laws and commandments given in the earlier books of the Torah. The word Deuteronomy literally means “second law,” indicating that Moses is rehearsing the law with the Israelites before they enter the land.
The book is often seen as a sort of farewell address by Moses, containing some of his final instructions and blessings to the people he has led for many years. It emphasizes the importance of following G-d’s commandments and remaining faithful to Him, while warning against the dangers of disobedience and idolatry. Overall, Deuteronomy serves as a significant text in the history of Judaism and Christianity, containing many of the foundational beliefs and values of these religions.
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