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 "tzara’at" (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 also introduces 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 a symbolic act pointing to the beginning of the
solution to the problem of the inbred sin in the present condition of Man.
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 “tzara’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., Brooklyn , N.Y.
]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
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