baldness

They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh.

Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.

And it shall come to pass, that instead of sweet smell there shall be stink; and instead of a girdle a rent; and instead of well set hair baldness; and instead of a stomacher a girding of sackcloth; and burning instead of beauty.

He is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall howl over Nebo, and over Medeba: on all their heads shall be baldness, and every beard cut off.

And in that day did the Lord GOD of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth:

Baldness is come upon Gaza; Ashkelon is cut off with the remnant of their valley: how long wilt thou cut thyself?

They shall also gird themselves with sackcloth, and horror shall cover them; and shame shall be upon all faces, and baldness upon all their heads.

And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning of an only son, and the end thereof as a bitter day.

Make thee bald, and poll thee for thy delicate children; enlarge thy baldness as the eagle; for they are gone into captivity from thee.

Having discussed these points regarding the nature of the world to the best of our ability, it does not seem out of place to inquire what is the meaning of the term world, which in holy Scripture is shown frequently to have different significations. For what we call in Latin mundus, is termed in Greek κόσμος, and κόσμος signifies not only a world, but also an ornament. Finally, in Isaiah, where the language of reproof is directed to the chief daughters of Sion, and where he says, “Instead of an ornament of a golden head, thou wilt have baldness on account of thy works,” he employs the same term to denote ornament as to denote the world, viz. κόσμος. For the plan of the world is said to be contained in the clothing of the high priest, as we find in the Wisdom of Solomon, where he says, “For in the long garment was the whole world.” That earth of ours, with its inhabitants, is also termed the world, as when Scripture says, “The whole world lieth in wickedness.” Clement indeed, a disciple of the apostles, makes mention of those whom the Greeks called Ἀντίχθονες, and other parts of the earth, to which no one of our people can approach, nor can any one of those who are there cross over to us, which he also termed worlds, saying, “The ocean is impassable to men; and those are worlds which are on the other side of it, which are governed by these same arrangements of the ruling God.” That universe which is bounded by heaven and earth is also called a world, as Paul declares: “For the fashion of this world will pass away.” Our Lord and Saviour also points out a certain other world besides this visible one, which it would indeed be difficult to describe and make known. He says, “I am not of this world.” For, as if He were of a certain other world, He says, “I am not of this world.” Now, of this world we have said beforehand, that the explanation was difficult; and for this reason, that there might not be afforded to any an occasion of entertaining the supposition that we maintain the existence of certain images which the Greeks call “ideas:” for it is certainly alien to our [writers] to speak of an incorporeal world existing in the imagination alone, or in the fleeting world of thoughts; and how they can assert either that the Saviour comes from thence, or that the saints will go thither, I do not see. There is no doubt, however, that something more illustrious and excellent than this present world is pointed out by the Saviour, at which He incites and encourages believers to aim. But whether that world to which He desires to allude be far separated and divided from this, either by situation, or nature, or glory; or whether it be superior in glory and quality, but confined within the limits of this world (which seems to me more probable), is nevertheless uncertain, and in my opinion an unsuitable subject for human thought. But from what Clement seems to indicate when he says, “The ocean is impassable to men, and those worlds which are behind it,” speaking in the plural number of the worlds which are behind it, which he intimates are administered and governed by the same providence of the Most High God, he appears to throw out to us some germs of that view by which the whole universe of existing things, celestial and super-celestial, earthly and infernal, is generally called one perfect world, within which, or by which, other worlds, if any there are, must be supposed to be contained. For which reason he wished the globe of the sun or moon, and of the other bodies called planets, to be each termed worlds. Nay, even that pre-eminent globe itself which they call the non-wandering (ἀπλανῆ), they nevertheless desire to have properly called world. Finally, they summon the book of Baruch the prophet to bear witness to this assertion, because in it the seven worlds or heavens are more clearly pointed out. Nevertheless, above that sphere which they call non-wandering (ἀπλανῆ), they will have another sphere to exist, which they say, exactly as our heaven contains all things which are under it, comprehends by its immense size and indescribable extent the spaces of all the spheres together within its more magnificent circumference; so that all things are within it, as this earth of ours is under heaven. And this also is believed to be called in the holy Scriptures the good land, and the land of the living, having its own heaven, which is higher, and in which the names of the saints are said to be written, or to have been written, by the Saviour; by which heaven that earth is confined and shut in, which the Saviour in the Gospel promises to the meek and merciful. For they would have this earth of ours, which formerly was named “Dry,” to have derived its appellation from the name of that earth, as this heaven also was named firmament from the title of that heaven. But we have treated at greater length of such opinions in the place where we had to inquire into the meaning of the declaration, that in the beginning “God made the heavens and the earth.” For another heaven and another earth are shown to exist besides that “firmament” which is said to have been made after the second day, or that “dry land” which was afterwards called “earth.” Certainly, what some say of this world, that it is corruptible because it was made, and yet is not corrupted, because the will of God, who made it and holds it together lest corruption should rule over it, is stronger and more powerful than corruption, may more correctly be supposed of that world which we have called above a “non-wandering” sphere, since by the will of God it is not at all subject to corruption, for the reason that it has not admitted any causes of corruption, seeing it is the world of the saints and of the thoroughly purified, and not of the wicked, like that world of ours. We must see, moreover, lest perhaps it is with reference to this that the apostle says, “While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are unseen are eternal. For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.” And when he says elsewhere, “Because I shall see the heavens, the works of Thy fingers,” and when God said, regarding all things visible, by the mouth of His prophet, “My hand has formed all these things,” He declares that that eternal house in the heavens which He promises to His saints was not made with hands, pointing out, doubtless, the difference of creation in things which are seen and in those which are not seen. For the same thing is not to be understood by the expressions, “those things which are not seen,” and “those things which are invisible.” For those things which are invisible are not only not seen, but do not even possess the property of visibility, being what the Greeks call ἀσώματα, i.e. incorporeal; whereas those of which Paul says, “They are not seen,” possess indeed the property of being seen, but, as he explains, are not yet beheld by those to whom they are promised.

“And therefore is it written concerning the inferior priesthood, Lev. xxi. 5: ‘They shall not make baldness upon their head, neither shall they shave off the angle of their beard.’

If a man makes a baldness on his head, or rounds the corner of his head, or mars the corner of his beard, or makes one cutting [in his flesh] for the dead, he is liable [to a flogging]. If he makes one cutting for five dead, or five cuttings for one, he is liable for each one. On [rounding] the head [he is liable] for two corners, one for one side and one for the other; On [marring] the beard [he is liable] for two [corners] on one side, for two on the other side, and for one lower down. Rabbi Eliezer says: “If they were all taken off at the same time he is liable only on one count.” And he is only liable if he takes off with a razor; Rabbi Eliezer says: “Even if he picks off the hairs with tweezers, or with pincers, he is liable.

Scalp baldness or forehead baldness [negaim] become unclean for two weeks and by one of the following two signs: by quick flesh or by a spreading. "By quick flesh," in the beginning, at the end of the first week, at the end of the second week, or after they have been pronounced clean. "Or by a spreading," at the end of the first week, at the end of the second week, or after they have been pronounced clean. They become unclean for two weeks which are only thirteen days.

Scalp baldness or forehead baldness [negaim] become unclean for two weeks and by one of the following two signs: by quick flesh or by a spreading. "By quick flesh," in the beginning, at the end of the first week, at the end of the second week, or after they have been pronounced clean. "Or by a spreading," at the end of the first week, at the end of the second week, or after they have been pronounced clean. They become unclean for two weeks which are only thirteen days.

There are [laws] that apply to white hair that do not apply to quick flesh, while others apply to quick flesh and not to white hair. White hair causes uncleanness in a boil and in a burn, whether growing together or dispersed, and whether encompassed or unencompassed. There are [laws] that apply to quick flesh, for quick flesh causes uncleanness in scalp baldness and in forehead baldness, whether it was turned or was not turned, it prevents the cleanness of one who is turned all white, and causes uncleanness whatever its color, and these do not apply to white hair.

There are [laws] that apply to white hair that do not apply to quick flesh, while others apply to quick flesh and not to white hair. White hair causes uncleanness in a boil and in a burn, whether growing together or dispersed, and whether encompassed or unencompassed. There are [laws] that apply to quick flesh, for quick flesh causes uncleanness in scalp baldness and in forehead baldness, whether it was turned or was not turned, it prevents the cleanness of one who is turned all white, and causes uncleanness whatever its color, and these do not apply to white hair.

Scalp baldness (karahat) or forehead baldness (gabahat) may become unclean in two weeks and by two signs: by quick flesh or by spreading. What constitutes baldness? If one ate neshem or smeared himself with neshem or had a wound from which hair can no longer grow. What is the extent of scalp baldness? From the crown sloping backwards to the protruding cartilage of the neck. What is the extent of forehead baldness? From the crown sloping forwards to the region facing the hair above. Scalp baldness and forehead baldness cannot be combined, nor is spreading from one to the other effective. Rabbi Judah says: if there is hair between them they cannot be combined, but if there is none they must be combined.

Scalp baldness (karahat) or forehead baldness (gabahat) may become unclean in two weeks and by two signs: by quick flesh or by spreading. What constitutes baldness? If one ate neshem or smeared himself with neshem or had a wound from which hair can no longer grow. What is the extent of scalp baldness? From the crown sloping backwards to the protruding cartilage of the neck. What is the extent of forehead baldness? From the crown sloping forwards to the region facing the hair above. Scalp baldness and forehead baldness cannot be combined, nor is spreading from one to the other effective. Rabbi Judah says: if there is hair between them they cannot be combined, but if there is none they must be combined.

Scalp baldness (karahat) or forehead baldness (gabahat) may become unclean in two weeks and by two signs: by quick flesh or by spreading. What constitutes baldness? If one ate neshem or smeared himself with neshem or had a wound from which hair can no longer grow. What is the extent of scalp baldness? From the crown sloping backwards to the protruding cartilage of the neck. What is the extent of forehead baldness? From the crown sloping forwards to the region facing the hair above. Scalp baldness and forehead baldness cannot be combined, nor is spreading from one to the other effective. Rabbi Judah says: if there is hair between them they cannot be combined, but if there is none they must be combined.

Scalp baldness (karahat) or forehead baldness (gabahat) may become unclean in two weeks and by two signs: by quick flesh or by spreading. What constitutes baldness? If one ate neshem or smeared himself with neshem or had a wound from which hair can no longer grow. What is the extent of scalp baldness? From the crown sloping backwards to the protruding cartilage of the neck. What is the extent of forehead baldness? From the crown sloping forwards to the region facing the hair above. Scalp baldness and forehead baldness cannot be combined, nor is spreading from one to the other effective. Rabbi Judah says: if there is hair between them they cannot be combined, but if there is none they must be combined.

Scalp baldness (karahat) or forehead baldness (gabahat) may become unclean in two weeks and by two signs: by quick flesh or by spreading. What constitutes baldness? If one ate neshem or smeared himself with neshem or had a wound from which hair can no longer grow. What is the extent of scalp baldness? From the crown sloping backwards to the protruding cartilage of the neck. What is the extent of forehead baldness? From the crown sloping forwards to the region facing the hair above. Scalp baldness and forehead baldness cannot be combined, nor is spreading from one to the other effective. Rabbi Judah says: if there is hair between them they cannot be combined, but if there is none they must be combined.

Scalp baldness (karahat) or forehead baldness (gabahat) may become unclean in two weeks and by two signs: by quick flesh or by spreading. What constitutes baldness? If one ate neshem or smeared himself with neshem or had a wound from which hair can no longer grow. What is the extent of scalp baldness? From the crown sloping backwards to the protruding cartilage of the neck. What is the extent of forehead baldness? From the crown sloping forwards to the region facing the hair above. Scalp baldness and forehead baldness cannot be combined, nor is spreading from one to the other effective. Rabbi Judah says: if there is hair between them they cannot be combined, but if there is none they must be combined.

Scalp baldness (karahat) or forehead baldness (gabahat) may become unclean in two weeks and by two signs: by quick flesh or by spreading. What constitutes baldness? If one ate neshem or smeared himself with neshem or had a wound from which hair can no longer grow. What is the extent of scalp baldness? From the crown sloping backwards to the protruding cartilage of the neck. What is the extent of forehead baldness? From the crown sloping forwards to the region facing the hair above. Scalp baldness and forehead baldness cannot be combined, nor is spreading from one to the other effective. Rabbi Judah says: if there is hair between them they cannot be combined, but if there is none they must be combined.

“And all defects which disqualify a priest disqualify a woman. They added to them for women mouth odor, sweat odor, and a hairless mole.” Rebbi Ammi bar Uqba in the name of Rebbi Yose ben Ḥanina: They taught this about the skin of the face. But did we not state: “When was this said? For hidden defects, but he has no claim about visible defects,” and this is of the visible defects! Explain it if she hid it under her headgear. It was stated: “A mole with hairs is a defect, whether it be large or small, whether it be on the body or on the face. Without a hair it is a defect on the face but not on the body. When has this been said? If it is small. But if it is large, it is a defect whether it be on the body or on the face. How big is large? Rabban Simeon ben Gamliel says, up to an Italic as.” Rebbi Eleazar bar Ḥanina said, for example such a Gordianic denar his measure is half an ubiquitous gold piece. Rebbi Radifa, Rebbi Jonah: Rebbi Jeremiah asked: A bald woman with a row of hair going from one ear to the other? They wanted to understand it from the following: “They added to them for women mouth odor, sweat odor, and a hairless mole.” They did not mention baldness. They wanted to conclude that it is not a defect. There came Rebbi Samuel the son of Rebbi Yose ben Rebbi Abun: Rebbi Nasa said, it is a defect. It is listed only if it is ugly for both sexes. But something which is beautiful in one sex but ugly in the other, like a bald pate, even though it is a defect it was not listed. You should know that this is so because a beard is beautiful for a man and a defect for a woman, and we did not state: In addition, for a woman a beard. There are breasts which are beautyiful for a woman and a defect for men, and we did not state: In addtion, for a man women’s breasts.

“And all defects which disqualify a priest disqualify a woman. They added to them for women mouth odor, sweat odor, and a hairless mole.” Rebbi Ḥamai bar Uqba in the name of Rebbi Yose ben Ḥanina: They taught this about the skin of the face. But did we not state: “When was this said? For hidden defects, but he has no claim about visible defects.” Is this not of the visible defects? Explain it if she hid it under her headgear. It was stated: “A mole with hairs is a defect, whether it be large or small, whether it be on the body or on the face. Without a hair it is a defect on the face but not on the body. When has this been said? If it is small. But if it is large, it is a defect whether it be on the body or on the face. How big is large? Rabban Simeon ben Gamliel says, up to an Italic as.” Rebbi Eleazar bar Ḥanina said, for example such a Gordianic denar: its measure is half a ubiquitous gold piece. Rebbi Radifa, Rebbi Jonah: Rebbi Jeremiah asked: A bald woman with a row of hair going from one ear to the other? They wanted to understand it from the following: “They added to them for women mouth odor, sweat odor, and a hairless mole.” They did not mention baldness. They wanted to conclude that it is not a defect. There came Rebbi Samuel the son of Rebbi Yose ben Rebbi Abun: Rebbi Nasa said, it is a defect. It is listed only if it is ugly for both sexes. But something which is beautiful in one sex but ugly in the other, like a bald pate, even though it is a defect it was not listed. You should know that this is so because a beard is beautiful for a man and a defect for a woman, and we did not state: In addition, for a woman a beard. There are breasts which are beautiful for a woman and a defect for men, and we did not state: In addition, for a man women’s breasts.

"But if ye will not hear it, my soul shall weep in secret places for your pride" (Jer. xiii. 17). R. Samuel bar Inia in the name of Rab said, The Holy One, blessed be He, has a place, and its name is "secret places." What is the meaning of "for your pride"? R. Samuel bar Isaac said, For the glory of Israel, because it was taken away from them and given to the peoples of the world. R. Samuel bar Nachmani said, On account of the glory of the kingdom of heaven. And how is there weeping in the presence of the Holy One, blessed be He, seeing that R. Papa said, There is no tribulation in the presence of the Holy One, blessed be He. For it is said "Honour and majesty are before him, strength and beauty are in his sanctuary" (Ps. xcvi. 6). There is no difficulty. The one has to do with the inner, the other with the outer side of the Divine Being. Is there then no weeping on the outer side? And yet it is written, "And in that day did the Lord, the LORD of hosts, call to weeping and to mourning and to baldness and to girding with sackcloth" (Is. xxii. 12). That is a different matter, viz., the destruction of the Temple, for for this even the angels of peace wept, as it is said, "Behold, their valiant ones cry without: the angels of peace weep bitterly" (Is. xxxiii. 7).

GEMARA: The Rabbis taught in a baraisa (Leviticus 21,5) "Do not make a bald spot", I might think may mean that even one who made four or five bald spots is only liable once, the Torah therefore says, "A bald spot" to make one liable for each and every bald spot. Why does the Torah say "On the head"? Because it says (Deuteronomy 14,1) "You shall not cut yourselves nor make any baldness between your eyes the dead", I may think that this would mean that one is only liable for between the eyes, from where do I know to include the rest of the head? The Torah therefore says "On the head" to include the entire head.