INTRODUCTION TO PARASHAT HASHAVUA

PARASHAT TAZRIA

A Life and Death Situation

by Rav Zvi Shimon

The Overview Structure

            Following the construction and consecration of the Mishkan, the Torah continues with the description of the different forms of impurity. Opening the section on impurity, in parashat Shemini (chapter 11), is the list of impure animals forbidden for consumption. Next are laws relating to the impurity contracted from touching the carcasses of animals. In this week's sedra, parashat Tazria, the Torah begins relating the impurities stemming from the human body, some relating solely to men others only to women. The logic behind the concentration on the laws of impurity following the completion of the Mishkan is clear. Since purity is a requisite for contact with the holy, an impure person may not touch anything determined to be holy. The Mishkan is of course the nucleus of holiness. In order that God's presence dwell in the Mishkan it must be protected from defilement. Therefore, the key to insuring the sanctity of the Mishkan is to differentiate between the pure and impure in order to prevent the defilement of the Mishkan.

            We have explained in the previous sedras, the logic behind the order of the book of Leviticus and its progression from the construction of the Mishkan to the laws impurity. Is there any logic to the order of the laws of impurity? Rashi (Rabbi Shlomo ben Yitzchak, France, 1040-1105) cites the following explanation of our sages:

"Rabbi Samlai said, just as the creation of man [took place] after that of every animal, beast and fowl, in the act of genesis, so are his [man's] laws [with regard to impurity] specified after the laws of the animal, beast and fowl."

            The Torah first states the laws of impurity relating to the animal kingdom since their creation preceded that of man (see Genesis 1). Only after stating the laws relating to animals, the Torah discusses the forms of impurity stemming from man. This explanation of the order of the laws of impurity is rooted in the act of creation. What is the significance of this association?

            I believe this association may be understood in two opposite ways representing the two possible approaches to understanding the laws of impurity. The connection to creation teaches us that the laws of impurity are the decrees of God. God as creator, has dominion over His creation, and therefore creates statutes to be obeyed by man. These laws are not natural phenomena. They are 'chukim,' - laws which are decrees of the Creator and often incomprehensible to man. Alternatively, the connection to creation could be intimating that the laws of impurity are rooted in the act of creation. Impurity is a natural phenomenon, part of the fabric of the physical world. There are certain physical qualities which create impurity.

            Parashat Tazria begins the section dealing with impurities stemming from the human body. It includes impurity caused by childbirth (chapter 12), leprosy (12-14), and male and female bodily discharges (15). We discussed earlier the logic for the Torah's beginning with the impurities of the animal world before the impurities of man. What is the logic to the order of the impurities stemming from the human body? The order is not according to the severity of the impurity, since the severest form of impurity results from leprosy. The leper is not only forbidden from entering the temple as is the case with the other forms of impurity; He must also dwell outside the camp of Israel (see 13:46). Rather, the Torah begins with the impurity caused by childbirth since it is inherent to the life cycle. Leprosy is an aberration. Childbirth is a natural and desirable occurrence. Since it is a necessary and integral part of life, the Torah states it first.

Impurity caused by Childbirth

            These are the laws relating to impurity resulting from childbirth:

"When a woman at childbirth bears a male, she shall be unclean seven days; she shall be unclean as at the time of her menstrual infirmity.  On the eighth day the flesh of his foreskin shall be circumcised.  She shall remain in a state of blood purification for thirty-three days: she shall not touch any consecrated thing, nor enter the sanctuary until her period of purification is completed.  If she bears a female, she shall be unclean two weeks as during her menstruation, and she shall remain in a state of blood purification for sixty-six days.

On the completion of her period of purification, for either son or daughter, she shall bring to the priest, at the entrance of the Tent of Meeting, a lamb in its first year for a burnt offering, and a pigeon or a turtledove for a sin offering.  He shall offer it before the Lord and make expiation on her behalf; she shall then be clean from her flow of blood.  Such are the rituals concerning her who bears a child, male or female.  If however, her means do not suffice for a sheep, she shall take two turtledoves or two pigeons, one for a burnt offering and the other for a sin offering.  The priest shall make expiation on her behalf, and she shall be clean." (12:2-  7)

            The Torah states that after giving birth, the woman is impure for seven days (in the case of a male child) and like the 'nida' (A woman during her menstrual period) is forbidden from entering the temple or from having sexual relations. Following the seven days of impurity (for a male child), the thirty-three days of "blood purification" begin. During this period she is only forbidden to enter the Sanctuary or to touch consecrated things. However, she is permitted to have sexual relations. She is not completely pure nor is she totally impure. [The Kara'ites (a sect which accepts only the written Torah but rejects the oral tradition) differed sharply from our Sages in their understanding of this period. They considered a woman during the thirty-three days to be completely impure and deemed her to be prohibited from sexual relations. However, their interpretation is textually problematic since it is unclear why the Torah would state that she may not enter the sanctuary and not mention the other prohibitions.]

            The concept of impurity caused by childbirth is unique amongst the different forms of impurity. The different sources of impurity are usually connected to death. This is obviously the case with respect to impurity caused by touching a corpse of a human being (see Numbers 19:11) or the carcass of an animal (Leviticus 11:31,39). Leprosy is a serious disease which deforms the body and is related to death due to its degenerating effect. Impurity is also caused by menstruation (15:19) and seminal discharges (15:16). Both of these impurities are a result of the death of reproductive cells and are thus related to death or the absence of life. The 'zav' (male discharge, 15:2) and 'zava' (female discharge 15:25) also represent, to some extent, the loss of life. We may infer from these examples that death is the source of impurity. God, by contrast, is the source of life. It is therefore understandable that these two concepts are exclusive to one another. An impure person may not enter God's sanctuary since it is the center of life while impurity is the result of contact with death. The two are diametrically opposed. However, childbirth is different from the other impurities. It is life, not death, creation, not degeneration! Why does it cause impurity?

            The Ramban (Rabbi Moshe ben Nachman, Spain, 1194-1274) offers the following explanation:

"But in my opinion the meaning of the word 'tahora' is cleanness [in a physical sense], similar in meaning to 'zahav tahor' (pure gold), which means smelted and refined.  Thus the meaning of the expression here is as follows.  Having commanded that a woman who gives birth to a male child be impure for seven days as in the days of her impurity, because then she usually sees issues of blood from the interior of the womb [from which the menses are discharged], He further commanded that she should wait for another thirty-three days, staying in her house in order to cleanse her body; for during all these days she will emit the remnants of blood and the turbid secretions which come from these bloods, and then she will be cleansed from the childbirth, pregnancy and conception, and she may come to the House of God.  Now our Rabbis have received the tradition that during these [thirty-three days for a male child and sixty-six for a female], she is pure for her husband, because with reference to the seven impure days it says that they are as in the days of the impurity of her sickness, but in connection with these [thirty-three days etc.] He said that she is impure as regards [eating or touching] hallowed things and entering the Sanctuary, but not for non-holy things nor for her husband, just as the Rabbis have said, 'Her husband is not a holy object.'" (Ramban 12:4)

            According to the Ramban, impurity is related to bodily uncleanness. During childbirth the woman loses blood. This loss of blood is similar to menstruation. Therefore, although childbirth is essentially a creative act it also involves biological processes which cause impurity.

            The Netziv (Rabbi Naphtali Zvi Yehuda Berlin, Lithuania, 1817-1893) offers a completely different explanation for the impurity caused by childbirth. He bases himself on the rationale offered by the sage, Rabbi Meir, for the impurity of the 'nida' (A woman during her menstrual period).

"It was taught: R. Meir used to say, Why did the Torah ordain that the uncleanness of menstruation should continue for seven days? Because being in constant contact with his wife [a husband might] develop a loathing towards her.  The Torah, therefore, ordained: Let her be unclean for seven days in order that she shall be beloved by her husband as at the time of her first entry into the bridal chamber." (Babylonian Talmud, Tractate Nida, 31b)

            The Netziv infers from this explanation that this must also be the reason for the impurity following childbirth. Since, according to the Torah, a woman is permitted to have sexual relations during the thirty-three-day period of her "blood purification," the Torah prohibits her during the first seven days after childbirth. This is so that the husband and wife do not lose their attraction to one another. The Torah prescribes a period of physical separation between husband and wife so that their excitement and love for one another remain strong and vibrant forever.

            Another interesting explanation for the impurity caused by childbirth is that it really involves a SUBJECTIVE loss of life. While the fetus is in the womb of the mother, she carries within her body an additional living being. As such, she is abounding with life. As the baby is born, the world indeed receives another living individual. There is, objectively, more life existing. However, the mother body has "lost" some of the "life" which it contained prior to the birth. It is this decrease in life which causes impurity.

The Sin Offering

            So far we have dealt with the reasons for the impurity caused by childbirth. However, there is another issue in our section which requires explanation. Following the thirty-three days of blood purification the mother must bring a burnt offering and a sin offering. We know that a sin offering is brought for the unwitting commitment of a sin. What sin obliges the mother to bring a sin offering?

            Shadal (Rabbi Shmuel David Luzzatto, Italy, 1800-1865) suggests that the obligation of the mother to bring a sin offering is similar to the obligation of bringing an offering in other cases of impurity such as the leper and the 'zav' and 'zava'. He suggests that the common denominator of all these cases of impurity is, as stated above, their connection to death. This contact with the morbid and the survival of it require an offering. While giving birth the woman's life is in danger. She owes a sacrifice for having survived the birth process.

            The Ibn Ezra (Rabbi Avraham ben Ezra, Spain, 1092-1167) and the Ramban cite an explanation of our sages:

"R. Simeon b. Yochai was asked by his disciples: Why did the Torah ordain that a woman after childbirth should bring a sacrifice?  He replied: When she kneels in bearing she swears impetuously that she will have no intercourse with her husband.  The Torah, therefore, ordained that she should bring a sacrifice." (Babylonian Talmud, Tractate Nida, 31b)

            The sin offering is not due to the physical process of giving birth but rather to the mother's thoughts and reaction to the pain of giving birth. Her thoughts of no longer conceiving and her void oath to that effect require atonement.

            Rabbi Hoffman (Rabbi David Zvi Hoffman, Germany, 1843-1921) agrees that the sacrifice of the woman who gives birth stems from a similar obligation as that of the other cases of impurity. However, he gives a different explanation of this obligation. The obligation to bring a sin offering is not due to the process of giving birth nor to the thoughts going through the woman's mind. Rather, it is due to the outcome of being impure and thus being prohibited from entering the sanctuary. The state of impurity creates a barrier between man and God. This distance and separation from God requires atonement. The purpose and destiny of the people of Israel is to be a "kingdom of priests and a holy nation" (Exodus 19:6). This mission requires an ongoing relationship with the almighty. Any interruption in this relationship requires atonement. Being cut off from the sanctuary, from proximity to God, contradicts the essence of the Jewish people as a whole, and of every individual Jew. Occasionally, as in the case of childbirth, this separation is inevitable and necessary. However it is only a temporary aberration. After bringing her burnt and sin offerings, the proud mother can, once again, enter the sanctuary.

            This explanation of Rabbi Hoffman holds true not only in respect to impurity. There are other conditions which distance man from his creator. Sin is, of course, the major cause for the gap between man and God. Sinning is not only evil, it is also tragic. It prevents man from being close to God. It eats away at his spiritual essence. However, occasionally, man is distant from God not because of sin. Worldly concerns and complete preoccupation with the mundane and the day to day eclipse the spiritual component of life. Such a situation is not to be assented to. We must always remember our calling as the people of God. A woman who gives birth may not enter the temple for a specified period. However this situation is temporary. It is a matter of necessity. The sin offering which she brings following this period is testimony to the fact that this separation is a transient aberration. The natural condition is one of closeness and continuous attachment to God.