Aside from dealing with the purification
rites of a post birth woman, the beginning part of Parashat Tazri'a also
touches on the eighth day circumcision (12:3). Last week's Parasha was called
"Shmini," meaning "eighth."
And while the bulk of Parashat “Tazri'a” deals with regulations
of "tzarat" (leprosy and other skin conditions) it is
the next Parasha which bears the name of the leper ("Me'tzorah").
Thus, even when there appears to be no connection between two successive
Parashot (plural of Parasha), one is often threaded into the other, even if very
loosely. However, that is not true of Parashat Me'tzorah, which forms a sequel
to Parashat Tazri’a and is in fact very closely related to it.
"If a woman conceives seed [literal
translation] and gives birth to a male child, then she shall be unclean seven
days…" (12:2). "Conceives seed" - "tazri'a,"
after which our Parasha is named, is a very unusual form, since its root word
"zera" - z.r.a. -
(zayin, resh, ayin) is "seed" or "semen"
(and by implication also "offspring"). S.R. Hirsch translates it:
"When a woman has matured a human germ…" and goes on to comment:
"Germ, basically the seed of plants and hence herb-yielding seed (Gen. 1:11),
the seed-forming activity of plants for the continuation of their species, when
applied to human beings is the usual term for the offspring by which Man
continues his generation. By the use of
the expression "tazri'a" here, which only occurs in B’resheet
(Genesis) 1:11 and 12, referring to the activity of plants for the continuation
of their species, the mother's role in producing progeny is looked at in the
purely material physical character of its physiological process. Thus with one
word the whole idea of the uncleanness, spoken of here, is shown"][1][
In
this manner Hirsch also provides one of several answers to the question,
"Why should a mother be declared 'unclean' for fulfilling a
Divinely-ordained mission?" The sages especially question the need for a
sin offering. ][2][ The expression "tazri'a," however,
brings to mind not only B’resheet (Genesis) 1:11 and 12, as Hirsch points out,
but is also reminiscent of the usage of the term "zera," “seed” in
B’resheet 3:15, where there is reference to the "Seed of the woman"
Who is destined to crush the head of the serpent. Thus, by one word the “purely
material physical character” of birth is singled out and at the same time, its
contrast – by an allusion to the future “Seed of Woman.” The seven initial days
of the woman's "impurity" mentioned here, are comparable to the week
of impurity during the menstrual cycle.
"When the days of her purification are fulfilled,
whether for a son or a daughter, she shall bring to the priest a lamb of the
first year as a burnt offering, and a young pigeon or a turtledove as a sin
offering, to the door of the tabernacle of meeting" (12:6). The burnt
offering, according to some of the sages, was a token of thankfulness to the
Almighty for having preserved her through the labor pains and hazards, and for
having been granted the strength to bear a child. "The new life within her
made [the mother] deeply conscious of the greatness of the creator, as also of
her insignificance as 'dust and ashes' and impurity; hence the need for a
sin-offering."][3][
The sin offering may be linked to the fact that we are
"brought forth in iniquity, and in sin my mother conceived me" (Ps.
51:5), as expressed by David. He was not pointing out to his mother as a sinner
for having conceived him, but emphasized the fact that man's sin nature is
hereditary, and simply passes through the bloodline. The fact that it is
transmitted from generation to generation is illustrated by what we have
already observed, that contained in man is the seed for the perpetuity of his
(sinful) race, and thus the fruit will resemble the parent plant. The unusual
usage of "tazri'a" could therefore be the clue to unraveling
the 'mystery' of the mother's "impurity" after giving birth, and the
requirement of a sin offering. Incidentally, Miriam, Yeshua's mother, did
likewise (ref. Luke 2:24), even though her son's conception had been totally
different. In this case, following the Torah ruling was most likely performed
in the same vein as Yeshua's immersion, which was for the purpose of
"fulfilling all righteousness" (Mat. 3:15). The usage of
"seed" in connection to bearing an offspring, therefore, underscores
the heredity nature of sinfulness. But the "Seed of the woman" (Gen.
3:15) is a reminder that the sinless Seed will likewise be propagated after His
own kind.
In one breath with the birth of "a male,"
mention is also made of the eighth day circumcision (12:3). When we reviewed
Parashat Shmini mention was made of the significance of the figure “eight”
which stems from the root sh.m.n, being the root for “fat” (hence “oil
- shemen"), following the fullness of seven ("sheva"),
thereby indicating an overabundance (at times with negative connotations, such
as "and Yeshurun waxed fat…" Deut. 32:15, emphasis added). The
eighth day circumcision also indicates that it takes precedence over Shabbat,
and a child who is born on Friday, notwithstanding, will be circumcised on the
following Shabbat. In this regard, take note of the connection between the
“seventh” and the “eighth” day.
Having just encountered the “seed conceiving” woman, we
are now looking at the act of circumcision, which denotes the covenant in the
flesh marking the organ of procreation, so that the seed (“zera”) issuing forth
would be ‘enrolled’ in the process of redemption from the hereditary sin that
we have just noted. If “tazr’ia,” as
used for a woman, is indicative of the perpetual seed of sin, then circumcision
is the beginning of the solution to the problem of the inbred sin in the
present condition of man. This sign of the covenant, being applied to the organ
of procreation foreshadows the entire removal of sin by the spiritual
circumcision (of the heart), aimed at the circumcised seed which is the
recipient of the ‘chain’ of covenants of promise - all the way to the ultimate one. In the same
way that the ‘covenant-marked’ seed (still) comes forth sin-ridden, it will one
day come forth in the image and likeness of its Creator.
The next part of the Parasha (chapter 13) is also
devoted to issues of purity and impurity, this time relating to skin diseases,
as well as to contaminated houses and clothes. Since dealing with this variety
of conditions was up to the priests' discernment, they are the ones mentioned,
and it is therefore A'haron who is addressed here (whereas he was not mentioned
in the first part of the Parasha). The various conditions described and
elaborated upon all come under the general heading of "tza'ra'at"
(tz.r.a, tzadi, resh, ayin). Another
word which shares the same root is "tzir'ah," meaning “hornet.”
Both "tza'ra'at" and
"tzir'ah" appear to be used symbolically, as we see for
example in Shmot (Exodus) 23:28: "And I
will send hornets before you, which shall drive out the Hivite, the Canaanite,
and the Hittite from before you" (for a similar reference to hornets refer
to Deut. 7:20 and Josh. 24:12).
The root tz.r.a (tzadi, resh, ayin) means “project
outward.” If the sins committed resulting in this affliction, are mostly committed
in secret, then this condition reveals them, whether on one’s body, clothing or
home. The New Brown, Driver, Briggs, Gesenius Lexicon defines the root verb
"tza'ro'a" as "to throw down, prostrate, humble oneself"][4][.
The various forms of "tzara'at" certainly placed the one declared as
contaminated in a humbling, if not a humiliating state, described in verses 45
and 46: "Now the leper on whom the
sore is, his clothes shall be torn and his head bare; and he shall cover his
mustache, and cry, `Unclean! Unclean!' He shall be unclean. All the days he has
the sore he shall be unclean. He is unclean, and he shall dwell alone; his
dwelling shall be outside the camp." The word for "unclean"
is "tameh" (t.m.a, tet, mem, alef) with its literal meaning
being "ritually polluted."
The concept, "outside the camp," like many
others in Scripture, is twofold. Whereas here the "tameh" is
separated from the community, in Shmot (Exodus) 33:7, after the Golden Calf
episode we read: "Moses took his tent and pitched it outside the camp, far
from the camp, and called it the tabernacle of meeting. And it came to pass
that everyone who sought YHVH went out to the tabernacle of meeting which was outside
the camp" (italics added). Likewise, in Hebrews 13:12-13:
"Therefore Yeshua also, that He might sanctify the people with His own
blood, suffered outside the gate. Therefore let us go forth to Him, outside the
camp, bearing His reproach."
The latter part of chapter 13 deals with “tzra’at” as it
contaminates leather or clothes (vs. 47-59). Several times mention is made of
“sh’ti va’erev,” that is, the
“warp and woof” of the cloth (the threads woven lengthwise and crosswise
respectively). The woof which is threaded through the warp is thought of as
being “mixed in,” and is therefore designated by the well known
term “erev” (ayin, resh, vet), that we have been following in many instances,
but primarily in the word for “evening,” which is a state of light being mixed
with darkness.
Nechama Leibowitz concludes: "According to most
commentators tzara'at is not a common disease, but supernatural infliction by
Divine Providence through which man is reminded of his sinful ways, and called
upon to abandon them". The appended footnote says: "It is noteworthy
that medical research fails to associate the Biblical tzara'at with any known
disease. Its diagnosis as leprosy is rejected by modern medicine." Earlier
on the commentator pointed out that plagues in general had a special role as
warning signs against sinful behavior [5], or were its consequences (e.g. 2nd
Sam. 24:1, 15; 2 Ch. 26:16-21).
Parashat Metzo'rah forms a sequel to
Parashat Tazri'a and is defined by the words: "the Torah of the leper for
the day of his cleansing" (Lev. 14:2).
Just as it was the priest who diagnosed the state of leprosy, it is only
he who could now determine if "the affliction - or plague -
of leprosy is healed" (v. 3 literal translation, emphasis added).
This “affliction” or “plague” (which some of the English translations omit and
in others it is “plague” or “infection”) is “nega.” It stems from the
root n.g.a (noon, gimmel, ayin), with the primary meaning being "to touch." The most famous
'touch' in Scripture that had a significant influence on all the afflictions we
are dealing with here is found in B’resheet (Genesis) 3:3: "But of the fruit of the tree which is
in the midst of the garden, Elohim has said, `You shall not eat it, nor shall
you touch it, lest you die'" (italics added). The Children of
Yisrael were likewise charged not to touch Mount Chorev
Referring back to the person being cleansed…
It is now incumbent upon him to take two living and clean birds, cedar wood,
scarlet and hyssop for his offering. One of the birds was to be killed in an
earthen vessel over “living” ('running,' in English) water. The living bird is
to be taken with the cedar wood, the scarlet and the hyssop, all of which are
to be dipped in the blood of the dead bird, over “living” ('running') water
(ref. 14:4-6). Interestingly, "living" is mentioned four times in
this short passage. "Scarlet" in Hebrew is “tola'at shani,”
which is literally a "worm of scarlet" (i.e. the worm from
which the dye was extracted). Incidentally, in Parashat F’kudey (Ex. 38:21-ch. 40)
the term “worm of scarlet” – tola’at shani – was rendered scarlet thread – signifying the blood of the atonement and was mentioned
along with the gold, the blue and the purple. Yet here, the worm may
denote a very humble status (e.g. Ps. 22:6; Is. 41:14). “Hyssop” is the
translation (actually a form of transliteration) of “ezov,” symbolic one
of the lowliest plants, especially when compared to the cedar. In Mlachim Alef
(I Kings) 4:33 we read: "…from the cedar tree of Lebanon
Next, the earthen vessel also connotes
humility (e.g. "we have this treasure in earthen vessels" 2nd Cor.
4:7). Whether this combination of the lowly with the lofty denotes different
types of individuals, or whether it is pointing to the characteristics within
the individual (who is to reform from the sin of pride and haughtiness and
become humble and submissive), is an issue that has been hotly debated.
However, regardless of the answer to this question, for cleanliness to be
declared the bird's blood must be sprinkled seven times on the person
undergoing the purification.
In the course of this cleansing process, the
priest had to go outside the camp to the place where the afflicted person was
quarantined (14:8). In the Parasha above we noted that the phrase "outside
the camp" (“the city” or “the gate”), has a dual connotation. In Vayikra
(Leviticus) 4:12 and 6:11, there was "a clean place outside the
camp." Here in 14:40, 41, and 45 reference is made to "an unclean
place outside the city." Both places are singled out, and are in fact
related. The priest who goes outside the camp comes in contact with the
unclean, or afflicted person, much like our High Priest who (in order to
cleanse us) had to come to our contaminated world so that we could join Him
"outside [His] camp" (ref. Heb. 13:13).
On the “eighth day,” after the seven day
watch (ref. 14:23) and the concurrent bodily purging, the person undergoing the
cleansing comes forth with his offerings. Notice, this selfsame individual goes
through a ritual similar to the dedication for service of A’haron and his sons
(cf. Ex. 29:20,21; Lev. 8:23, 24). And thus we read: "The priest shall take
some of the blood of the trespass offering, and the priest shall put it
on the tip of the right ear of him who is to be cleansed, on the thumb of
his right hand, and on the big toe of his right foot… And of the rest of the
oil in his hand, the priest shall put some on the tip of the right ear
of him who is to be cleansed, on the thumb of his right hand, and on the big
toe of his right foot, on the blood of the trespass offering” (14:25-28).
Atonement is thus granted, as well as anointing for 'hearing,' 'doing,' and
'walking' (see Hebrew Insights into Parashat Tetzaveh, Ex. 29:20).
Since quite a substantial offering was being
expected of the person being cleansed, provision was made "if he is poor
and cannot afford it…" (14:21). "Cannot afford" is
expressed by a typical picturesque idiom, "his hand is unable to reach,"
as "hand reaching" (of this type) denotes financial well being. "To reach," stemming from the root
n.s.g (noon. sin, gimmel), also means "to pursue, or overtake."
"When you have come into the land of Canaan
A house so plagued is to be "emptied
out" of its content (14:36).
“Pina” - of the root p.n.h (pey, noon, hey, meaning "to
turn"), is the verb used here. In
Parashat Trumah (in Ex. 25:20), we have already encountered p.n.h, in
relationship to the "showbread" ("bread of the face") and
the faces of the cherubim placed on the Ark of the Covenant. In the course of
"emptying out" the house there is a “turning” - that is, "making
way" and by implication a “clearing” or an “emptying out." The act of
emptying out one's house (and taking it apart, if need be, 14:40-45) has a further
symbolic meaning. We thus read in 2Corinthians 5:1: "For we know that if our earthly house, this tent, is
destroyed, we have a building from Elohim, a house not made with hands, eternal
in the heavens." According to Midrash Rabba 17:7: "And I will put the
plague of tza'ra'at in the house of the land of your possession (14:34) - this
refers to the Temple
"Scale"
is “netek,” from the root n.t.k (noon. tav, kof), meaning “to pull
off, draw, disconnect, or remove." Ee’yov
(Job) laments: "…my purposes are broken off – “nitku”…” (Job 17:11
italics added). And again in Jeremiah, "my tent is plundered, all my
chords are broken…” (10:20, italics added). The swelling is called “s'et,”
of the root n.s.a (noon, sin, alef), meaning "to lift, carry
or hold up." S'et, as such, according to B.D.B Lexicon is
"exaltation, dignity or swelling". [7] Ee’yov (Job - 41:25),
speaking of Leviathan, says: "When he raises himself up, the mighty
are afraid" (italics added). “Scab” is the translation of “sapa'chat,”
which is of the root s.f.ch (samech, fey, chet), meaning "to join,
or add." It can also refer to that which is overgrown. In Chavakuk
(Habakkuk) 2:15 we read, "Woe to him who gives drink to his neighbor, joining
him to your wineskin, even to make him drunk, that you may
look on his nakedness!” (Italics added). Finally, the "bright spot"
is “baheret,” of the root b.h.r (bet, hey, resh), which means "bright
or brilliant," used almost exclusively in relationship to a
physical condition. However, one reference in Ee’yov (Job) 37:21 seems to
indicate a light so bright that men cannot look at it.
Lining up the terms, according to their
respective connotations, will create the following picture: A breaking
or removal (possibly from the Almighty) will lead to the attitude of loftiness
resulting in rebelliousness and pride, followed by wrong attachments. From
there the path is open to what may appear as an effulgence, but is actually
nothing more than a blinding false light. The entire body of instructions is
finalized by the words: "…to teach on the day of the unclean, and on the
day of cleansing; this is the Torah of the tza'ra'at" (14:57, literal
translation). Thus, this long passage, which starts in verse 34, is solely for
the purpose of teaching (“le'horot”) the Torah (as it pertains to
the issue at hand). Torah impartation, therefore, is what it takes to
counteract the sequence portrayed above and its dismal results.
The next section of the Parasha (chapter 15)
deals with unclean discharges omitted by the body (which are the natural
outcome of the sequel of conditions described above). "This was an emblem
of the corruption of nature, and of all evil things that are in or flow out of
the evil heart of man, which are defiling to him"[8] (see Mat. 15:18).
"If a woman has a discharge of blood
for many days, other than at the time of her customary impurity [her regular
menstrual cycle], or if it runs beyond her usual time of impurity, all the days
of her unclean discharge shall be as the days of her customary impurity. She
shall be unclean [for as long as she has the discharge]… Whoever touches those
things [which she has handled] shall be unclean…" (15:25, 27). This
injunction makes the episode recorded in the Gospels, of Yeshua healing the
woman with the issue of blood, most remarkable (ref. Matt. 9:19-22; Mark
5:25-34, Luke 8:43-48)! Yeshua does not appear to be alarmed by the fact that
an unclean woman has touched him. In fact, He does not even refer to her as
such. As much as Yeshua respected the regulations of Torah (being the Torah
incarnate), it was the Torah of Life and NOT the “letter” which He advocated
and practiced. Yeshua ministered the life of the (Re)New(ed) Covenant, as
defined by 2nd Corinthians 3:6: A "new covenant, not of the letter but of
the Spirit; for the letter kills, but the Spirit gives life."
Toward the end of Parashat Metzora we read: “So you shall cause the sons
of Israel to be estranged – vehizartem,
root of zar, stranger, foreigner - from their uncleanness, so that they do not
die in their uncleanness when they defile My dwelling place that is among them”
(15:31, literal translation). As those who form the abode of YHVH, the
Israelites are to be “strangers” to uncleanliness. These words truly
encapsulate the spirit of the Torah injunctions - a spirit that the Elohim of
Yisrael wishes to bestow upon His people.
[1] New Studies in Vayikra Part 1, Nechama
Leibowitz, trans. Aryeh Newman. Eliner
Library, Department for Torah Education and Culture
in the Diaspora.
Hemed Books Inc., Brooklyn , N.Y.
]2] Ibid
]3] Ibid
]4] The
New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson,
Publishers, Peabody , Mass.
]5[ New
Studies
[6] New Studies
[7] The New Brown, Driver, Briggs,
[8] Gill Commentary, Online Bible
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