It sounds gross, I know, but stay with me.

There’s a fascinating passage in Pirkei DeRabbi Eliezer (chapter 54) that throws light on the number seven and its significance in Jewish ritual life. And, surprisingly, it all starts with the idea that sometimes, a little humiliation – or, in this case, a father’s spit – might just be what's needed for healing.

The passage opens with a rather startling statement from Rabbi Levitas of Jamnia. He suggests that a person afflicted with leprosy won't be healed until their father spits in their face! Where does he get such an idea? He refers us to the story of Miriam in the Book of Numbers (12:14). After speaking against her brother Moses, Miriam is afflicted with tzara'at, often translated as leprosy. God says, "If her father had but spit in her face, would she not be ashamed seven days?" The implication here is that shame and humility are part of the healing process.

Now, Rabbi Levitas uses this idea to launch into a discussion about the significance of the number seven in various aspects of Jewish life. He rattles off a list: a man with an unclean issue, a woman with an issue, a menstruant woman (niddah), someone who comes into contact with a corpse, a mourner, a wedding celebration, and, of course, a leper. All require a period of seven days.

Why seven? Well, Pirkei DeRabbi Eliezer doesn't explicitly say why, but it painstakingly demonstrates how we know this seven-day period applies to each of these cases by citing scripture.

For example, Leviticus 15:13 tells us that a man with an "issue" must count seven days for his cleansing. Similarly, Leviticus 15:28 says a woman must count seven days after her issue ceases. And Leviticus 15:19 states plainly that a menstruant woman shall be in her "separation" (niddah) for seven days.

Interestingly, regarding the laws of niddah, the text brings up a custom among the daughters of Israel. Rabbi Ze'era notes that they took upon themselves an extra stringency. If they saw even the tiniest bloodstain, no bigger than a mustard seed, they would observe the seven days of separation. This shows a deep commitment to ritual purity.

The text continues its methodical proof-texting. Numbers 19:16 tells us that touching a corpse renders a person unclean for seven days. Genesis 50:10 recounts that Joseph mourned his father Jacob for seven days. And the story of Jacob marrying Leah and Rachel in Genesis 29:27-28 demonstrates the seven-day wedding feast.

Finally, the text circles back to leprosy, referencing Miriam's story again (Numbers 12:15), where she was shut outside the camp for seven days.

What’s going on here? Why is seven such a prominent number? Well, seven often represents a complete cycle, a period of transition or purification. Think of the seven days of creation, culminating in the Sabbath. These seven-day periods in Pirkei DeRabbi Eliezer mark a similar process of moving from a state of impurity, mourning, or separation to one of wholeness and renewal.

So, next time you encounter the number seven, remember this passage. Remember the perhaps shocking image of a father's spit, and the idea that sometimes, facing our vulnerabilities and imperfections is the first step towards healing and wholeness. It might not always be pleasant, but it can be a powerful part of the journey.