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 - 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, as David says of himself, are also "brought forth in iniquity,
and in sin [with which] my mother conceived me" (Ps. 51:5). David 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 (shin.mem. noon), 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 that is marked in 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. 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. And so the promise stands:
“And just as we have borne the image of the earthy, we shall also bear the
image of the heavenly” (1st Cor. 15:49).
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"
or “defiled”.
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". Thus this
separation can be dual – disconnecting one’s self from a sin-contaminated camp,
or, removing one’s self so as not to contaminate the camp.
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).
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). This combination of the lowly with the
lofty can also denote different types of individuals, or point to the
characteristics within an individual (who is to reform from the sin of pride
and haughtiness and become humble and submissive). For cleanliness to be
declared, the bird's blood must be sprinkled seven times on the person
undergoing the purification.
Interestingly, 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). 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" (once again, 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 so we read:
"The priest shall take some of the blood of the guilt/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/guilt 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 (“face” being “panim”). 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 2nd Corinthians 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
Metzorah we read: “Thus you shall separate the children of Israel Israel
[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
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”. From Parashat
Metzorah we obtaine “nega” – affliction – which we examined above in connection,
as was mentioned, to the verb “to touch” – la’ga’at. A plagued house was to be
emptied out, with the verb used there being the same one that is in use today.
The noun for evacuation, emptying out etc. is pin’nuy. We already had “horim” – parents – in one of
our previous Tools. In the Parasha’s text we encountered “to teach” – le’horot
– from which comes “ho’ra’ah” which is “instruction” (all of which are
connected to “horim”, parents). Another verb in the Parasha is “natan” – to
give. Let’s see how all of those work together.
This seed is good
Ha’zerah ha’zeh tov (lit. the seed this is good)
The seeds are mixed
Ha’zra’eem me’oor’ba’vim
The oil is mixed
Ha’she’men me’oor’bav
The man was fat
Ha’eesh ha’ya sha’men
Don’t
touch!
Lo
la’ga’at (literally ‘not to touch’)
Before
the evacuation they gave instruction/s
Lifney
ha’pinuy hem natnu ho’ra’a – ho’ra’ot
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