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).
[[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.,
]2[ Ibid
]3[ Ibid
]4[
The New Brown, Driver, Briggs, Gesenius
Lexicon, Francis Brown Hendrickson,
Publishers Peabody , Mass.
]5[ New
Studies
Hebrew Tools for
Everyday Use
Parashat Tazri’a’s yield in terms of the
Modern language is summed up in
3 terms – seed, oil/fat and mixture. Let us see what we can do with this small
“crop”.
This seed is good
Ha’zerah ha’zeh tov (lit. the seed this is
good)
The seeds are mixed
Ha’zra’eem me’ur’ba’vim
The oil is mixed
Ha’she’men me’ur’bav
The man was fat
Ha’eesh ha’ya sha’men
Recording
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