Purity of Life

Tazria-Metzorah

Lev. 12:1-15:33

 

Tazria begins with laws concerning the need for ritual purification of women following the birth of children and the laws of what is usually referred to as “leprosy” of the skin and on garments (although this translation is most certainly erroneous; it appears to refer to an affliction which renders the person, garment, or home ritually impure).

Metzorah discusses laws for the purification of “lepers” with sacrifice and water. It also discusses growths on walls of a house which cause ritual impurity. The parasha concludes with a discussion of bodily secretions which are another source of ritual impurity

 

Lev. 12:1-5 “The Lord ​s​poke to Moses, saying ‘Speak to the Israelites…    When a woman at childbirth bears a male she shall remain unclean seven days…she will remain in a state of blood purification for thirty-three days…If she bears a female, she shall be unclean two weeks… and shall remain in a state of blood purification for sixty-six days.’”

            This is a very uncomfortable set of rules related to childbirth, at least to modern readers. The preliminary question is why childbirth leads to impurity. The traditional explanation informs us that neither procreation nor childbirth are sinful. The “defilement” of childbirth is a natural event. Just as women become ritually impure in connection with monthly periods (and men impure with nocturnal emissions), blood associated with childbirth leads to impurity. This is at least logically connectable.

            But the next question is perhaps more difficult: why is the time doubled when the child is female? As noted in The Jewish Study Bible (p.222), “The ancients may have believed that there was a difference.” In short, we really don’t know. There is some Talmudic discussion of the issue, but I could find no clear answer. One suggestion is that the shorter time frame for a male is due to the fact that male children are circumcised on the 8^th day and immediately become part of the Jewish People. Another discussion suggests that since Eve was taken from Adam’s side, a female is somehow “less” than a male. I am not persuaded by either point of view.

            There is yet another suggestion which I find persuasive and perhaps meaningful. When a female child is born, the mother undergoes purification not only for herself but also for her daughter, who in time will herself be a source of life. This interpretation suggests that the female child is associated with a greater degree of life for which added purification is required. This in turn re​- enforces the Jewish emphasis on the importance and value of every life.

The Number Eight

 Shmini

Lev. 9:1-11:47

Précis: On the final day of the ordination ceremony, Moses instructs Aaron and his sons on the proper rituals. Aaron makes his offering. Aaron’s sons Nadab and Abihu offer “strange fire” before God. They are slain. Moses tells Aaron that he must not engage in normal mourning rituals. The Priests are prohibited from drinking alcohol while they are engaged in their sacred duties.  Next, God tells Moses and Aaron to instruct the people about the animals they are permitted to eat (part of the laws of kashrut). A general warning to guard against defilement and to be concerned about ritual purity is given.

 

Lev. 9:1 “And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel...”

 

Rabbi Andy Gordon has written about the significance of the number 8 (10 Minutes of Torah, 4/21/25). Why was the moment of ordination set for the eighth day? If we were to select a special day, would it not be the seventh (the Shabbat, the days of creation, the days in the week, the weeks of the Omer, and Joseph’s dreams for seven years of plenty and seven years of famine)? Even today, seven is important: we recite seven blessings at a marriage ceremony, and we observe seven days of shiva. Seven is a number for reflection and competition.

But this week we start with an eighth day. While eight is an important number in Jewish tradition (the number of days before a brit milah, the eight nights of Chanukah), it pales in comparison to the number seven. Rabbi Gordon suggests that the eighth day marks the start of a new journey, marking something new. It is a day on which we return to normal everyday life, as a Sunday follows Shabbat, as newlyweds mark the start of their marriage after a traditional week of celebration, and when mourners begin to reenter life after shiva.  

In this week’s reading, the priests had taken a full week of preparation for a special day.  On the eighth day, they reentered society as religious leaders. The eighth day was the start of a new adventure, a new beginning. For us, we all have many moments in our lives when we have seven days, whether to celebrate, mourn, rest, or take comfort. But we always know that an eighth day will follow. The next day of the rest of our lives is coming.