Day 1 (Part 1): Leviticus 12 (Study Notes)
Parsha Tazria-Metzora:
Day 1 (Part 1): Leviticus 12
The name of the first part of this double parsha is Tazria. Tazria means “bringing forth seed”, which is commonly translated as “childbirth.”
The Parsha’s name gives meaning to the “seed” we have learned about thus far in our studies. In our last parsha study, we discussed how a seed could become unclean if the carcass of a dead animal fell on it and water was then placed on the seed. We mentioned that this scenario could be understood as a picture of the lost ten tribes of Judah—or the Jews who may not know they are Jews and have found themselves in false religious circles.
We mentioned that if a Lost Jew is in such a situation, Hashem has mercy. But, once He puts His water (ie: Torah teachings) on the seed, that soul becomes unclean if he or she chooses to stay in the false religion. Hashem, however, promises to never leave one of His beloved Jewish children behind. As such, He will work in such a way as to break the vessel made of dust and replace it with a heart of gold—capable of being refined and purified, this new heart can come to know, love, and follow Torah and keep mitzvot.
In this parsha, we can understand the seed to be the seed brought forth from a Jewish mother—those promised to Havah in Genesis, who are promised to crush the head of Satan, even if he bruises our heels. Tying it all together, we can understand that the Jewish seeds stomp out evil when we leave false religions, cling to Hashem, take the yoke of heaven, and keep mitzvot. These actions align with Hashem’s will and it is the way we keep our vows with our Ishi, Hashem. Through our faithfulness, blessings and light spread on the earth, both of which have the power to thwart evil, banish darkness, and therefore expel curses from the earth.
When moshiach arrives, may it be speedily in our days, Hashem will make known all wisdom. With such understanding, He will also provide hearts that are willing and able to keep His mitzvot. This alone will have the power to bring unending global blessing and shalom. But, prior to that day, the earth remains in a state of impurity. Thus, the lessons of our Parsha this week remain.
(Leviticus 12:1-8) Tazria: Childbirth
In the opening verses of today’s portion, Moshe Rabbeinu provides specific commands to Jewish Women at the time of their childbirth, or tazria , when they bring forth Jewish seeds.
(Leviticus 12:2) Birth of a Male Child
We learn that if the “seed” which the Jewish mother brings forth is a male child, then the woman will remain unclean for seven days. This uncleanness is considered to be like the uncleanliness that results when she is in her time of menstrual infirmity. This means:
Anything she touches, lays on, or sits upon is unclean.
If anyone touches any object upon which she sits, or her bedding, then the person who touches such objects will be unclean until evening.
Such a person must wash their clothes.
They must bathe their body in water.
Then the person will be clean at nightfall.
The issue of uncleanliness during a menstrual infirmity arises because of the blood as well as the loss of a seed. Every cycle of a Jewish woman contains within it the potential life of another Jew. When the seed is not fertilized, the menstrual infirmity occurs. This flow of blood symbolizes the loss of potential life. Thus, it can be a time of great sorrow for a Jewish woman, because there is literally life in her lost blood.
At birth, the woman is considered in a state of uncleanliness, even though life was brought forth. This is because with childbirth comes the release of much blood too. The woman might also suffer wounds from birthing the child, which need time to heal before they stop bleeding. As careful as she may be, blood may get on her hands, which can spread to things she touches.
Since blood is sacred in Judaism (in that it contains the life of any living creature), it is forbidden to eat blood in Judaism. As such, a woman is considered unclean because she touches her own human blood. Just as a priest must separate himself after performing animal sacrifice lest someone touches blood or flesh of an animal that may be on his clothes, so a woman must separate herself lest someone touches human blood or flesh (think placenta) that may be unknowingly on her person.
(Leviticus 12:3) Circumcision on Day 8
We read that if the woman gives birth to a male child, her time of uncleanliness is 7 days. After seven days, the woman must bring the male to be circumcised on the eighth day. This ritual is a rite of every male Jew in accordance with the eternal covenant Hashem made with Abraham in Genesis 17:9-14.
As is declared by Hashem in Genesis 17:9-14, circumcision “is the sign of the covenant between Me (Hashem) and you (Abraham, and his offspring from Sarah: Isaac, Jacob, the 12 Tribes of Israel, and all of their future descendants). We learn that if a Jew or descendant of Abraham is not circumcised in his flesh, he is to be cut off from his kin eternally. (Genesis 17:9). Such laws and rites apply even to home-born slaves and slaves bought from gentiles—the goyim in the home of a Jew must also partake in Hashem’s covenant vows of circumcision.
The covenant for which circumcision is the sign and seal is the covenant wherein Hashem promised:
To make Abraham’s seeds exceedingly numerous (Genesis 17:2)
That Abraham would be the father of many nations.
That Abraham would be exceedingly fertile.
That kings would come forth from Abraham.
That Hashem would be God to Abraham and his offspring to come (ie the God to the many nations Abraham would father).
That Hashem would give the land of Canaan to “your (Abraham’s) offspring to come”.
IF Abraham kept the covenant by the keeping mitzvot of circumcision (which would later be given as the Torah to his offspring from Isaac), then the above promises would be brought to fruition by Hashem.
(Leviticus 12:4) Time of “Blood Purification”: Male Child
After the 7 days of uncleanliness AND the circumcision of the male child on the eighth day, the woman will remain in a state of “blood purification” for an additional 33 days. During these 33 days, the Jewish woman:
Shall not touch any consecrated thing.
Shall not enter a sanctuary.
She must be separated from the community.
The time of “blood purification” much resembles the period of purification ordained for the priests, which they must go through for their consecration. The main difference is the time of separation for a woman is longer.
If we think of the role of a Jewish mother, we can understand that while she is not a priest, she is responsible for teaching, guiding, and directing her child in the ways and wisdom of Hashem, much in the same way a priest is to guide and direct the lives of the Jewish congregation. Thus, this time of separation does not necessarily imply a punishment, but rather points to a very sacred and holy duty for which a Jewish mother must be prepared for.
Furthermore, in the field of child psychology, it is well known that proper nurturing relationships between mother and child at birth leads to more stability and healthy children in the long run. Thus, the separation ordained by Hashem also allows the mother a period of God-ordained time alone with her child—time which is essential for bonding and forming healthy relationships between child and mother. Such nurturing care builds trust and leads to more positive outcomes when a child is older.
(Leviticus 12:5) Birth of a Female Child
If a woman gives birth to a female seed, the mother will be in a state of uncleanliness for 14 days—double the time of uncleanliness for a male child.
We also learn that the time of blood purification is also doubled if the child born is a female. Instead 33 days of a male child, the time of the blood purification is 66 days for a female child.
Reading different commentaries suggest that this doubled time of uncleanness is due to the fact that the female child will be a source of uncleanliness in the future during her times of menstrual impurity. But, considering the above stated facts about the period of blood purification being like the period of a priest’s purification, perhaps the doubled time is not a negative punishment, but rather a double blessing—like the double portion of Elijah’s spirit received by Elisha.
I say this after reading the book of Proverbs. There, Hashem’s wisdom is personified as a woman. Indeed, a godly woman is one who opens her mouth with wisdom. She sits at the gates and calls people to come and hear the wisdom of Hashem. She does not rest; she is not idle; she relentlessly provides for her house, and give abundantly to the poor. She is girded with strength and wisdom, so she can face the future with joy regardless of the circumstances she is faced with (Proverbs 31).
Thus, in birthing a Jewish baby girl, a mother indeed births a strong pillar for Hashem’s future Temple, as is promised. The extra time of separation gives both mother and child time to rest before their duties begin. We may not be the center of attention, but if you care to look behind the scene to stage right, you will see the strong army of women who hold the good news (Psalm 68:11).
This good news is that by the strong, but humble, leadership of Jewish women Jews are free to be Jews. Children learn mitzvot, Holy Day celebratory rituals are learned, passed down and kept generation to generation, and holy wisdom is not only taught but lived out by the child mimicking the mitzvot keeping of the mother until the mitzvot keeping becomes a joy of service when the child is of age to truly understand what each action (or inaction) means.
So, yes. the time of separation may be doubled when a female child is born, but perhaps for reasons of blessing and not for reason of curses. Like Moshe Rabbeinu’s alone time with Hashem on the mountain and daily in the Tent of Meeting, perhaps the ordained time of separation is to be a blessed time of drawing closer to Hashem—the Creator, Sustainer, and giver of life to all things living.
(Leviticus 12:6) Sacrifices & Offerings after Childbirth
We learn that when a woman completes her period of blood purification (for either a male or female child), she must bring specific sacrifices and offerings.
A lamb, male & unblemished in its first year—as a burnt offering (see Leviticus 1:10).
A single pigeon or turtledove—as a sin offering.
This single bird differs from the pair that is to be brought by a poor person who cannot afford the female lamb or goat (see Leviticus 5:1-5; 5:7-9).
This 1/2 price denotes that while yes, the woman is unclean due to the guilt of touching human uncleanness, Hashem does not treat her guilt as normal. While He cannot change His laws, He does reduce the fee, allowing full forgiveness and expiation without the full payment. In this way, it’s as if Hashem takes ownership for half of the cost, since He blessed the woman with new life, which caused uncleanliness for a short period of time.
(Leviticus 12:7-8) The Offering by The Priest
We learn that both the burnt offering and the guilt offering are to be brought by the woman to the priest at the entrance of the Tent of Meeting.
(Leviticus 12:7)
The priest makes expiation on behalf of the new mother by offering the sacrifices to Hashem on her behalf. After both the burnt offering and the guilt offering are made, the woman is considered clean of her blood flow. As a result, there is complete forgiveness from Hashem bestowed upon her.
(Leviticus 12:8)
If the new mom cannot afford a lamb for the burnt offering, she is allowed to bring a pair of birds, either a pair of pigeons or a pair of turtle doves.
One bird will be the burnt offering.
One bird will be the guilt offering.
The same expiation, forgiveness, and declaration of cleanliness are conferred to a woman who is poor as to she who can offer the offerings of a wealthier person. In this way, we see the unconditional love and compassion that Hashem extends to all of His beloved Jewish people regardless of our wealth, status, or station within the larger society. In His eyes, we are all precious jewels worthy of the same care and fulfillment of promises so long as we too keep our vows.
Am Yisrael Chai!
Kimberly Davis