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Tazria

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Tazria, Thazria, Thazri’a, Sazria, or Ki Tazria’ (תזריע — Hebrew for "she conceives,” the 13th word, and the first distinctive word, in the parshah) is the 27th weekly Torah portion (parshah) in the annual Jewish cycle of Torah reading and the fourth in the book of Leviticus. It constitutes Leviticus 12:1–13:59. Jews in the Diaspora read it the 26th or 27th Sabbath after Simchat Torah, generally in April.

The lunisolar Hebrew calendar contains up to 54 weeks, the exact number varying between leap years and regular years. In years with 54 weeks (for example, 2008, 2011, and 2014), parshah Tazria is read separately. In years with fewer than 54 weeks (for example, 2007, 2009, 2010, 2012, 2013, and 2015), parshah Tazria is combined with the next parshah, Metzora, to help achieve the needed number of weekly readings.

Summary

Childbirth

God told Moses to tell the Israelites that when a woman at childbirth bore a boy, she was to be unclean 7 days and then remain in a state of blood purification for 33 days, while if she bore a girl, she was to be unclean 14 days and then remain in a state of blood purification for 66 days. (Lev. 12:1–5.) Upon completing her period of purification, she was to bring a lamb for a burnt offering and a pigeon or a turtle dove for a sin offering, and the priest was to offer them as sacrifices to make expiation on her behalf. (Lev. 12:6–7.) If she could not afford a sheep, she was to take two turtle doves or two pigeons, one for a burnt offering and the other for a sin offering. (Lev. 12:8.)

Skin Conditions

God told Moses (also Moshe) and Aaron that when a person had a swelling, rash, discoloration, scaly affection, inflammation, or burn, it was to be reported to the priest, who was to examine it to determine whether the person was clean or unclean. (Lev. 13:1–44.) Unclean persons were to rend their clothes, leave their head bare, cover over their upper lips, call out, "Unclean! Unclean!" and dwell outside the camp. (Lev. 13:45–46.)

Clothing

Similarly, when a streaky green or red eruptive affection occurred in wool, linen, or animal skin, it was to be shown to the priest, who was to examine to determine whether it was clean or unclean. (Lev. 13:47–51.) If unclean, it was to be burned, but if the affection disappeared from the article upon washing, it was to be washed again and be clean. (Lev. 13:52–59.)

In classical rabbinic interpretation

Leviticus chapter 12

Rabbi Johanan interpreted the words “in the [eighth] day” in Leviticus 12:3 to teach that one must perform circumcision even on the Sabbath. (Babylonian Talmud Shabbat 132a.)

The disciples of Rabbi Simeon ben Yohai asked him why Leviticus 12:6–8 ordained that a woman after childbirth should bring a sacrifice. He replied that when she bears her child, she swears impetuously in the pain of childbirth that she will never again have intercourse with her husband. The Torah, therefore, ordained that she should bring a sacrifice, as she would probably violate that oath. (Babylonian Talmud Niddah 31b.)

Leviticus chapter 13

Tractate Negaim in the Mishnah and Tosefta interpreted the laws of leprosy in Leviticus 13. (Mishnah Negaim 1:1–14:13; Tosefta Negaim 1:1–9:9.)

A midrash compared the discussion of skin diseases beginning at Leviticus 13:2 to the case of a noble lady who, upon entering the king's palace, was terrified by the whips that she saw hanging about. But the king told her: “Do not fear; these are meant for the slaves, but you are here to eat, drink, and make merry.” So, too, when the Israelites heard the section of Scripture dealing with leprous affections, they became afraid. But Moses told them: “These are meant for the wicked nations, but you are intended to eat, drink, and be joyful, as it is written in Psalm 32:10: “Many are the sufferings of the wicked; but he that trusts in the Lord, mercy surrounds him.” (Leviticus Rabbah 15:4.)

Rabbi Johanan said in the name of Rabbi Joseph ben Zimra that anyone who bears evil tales (lashon hara) will be visited by the plague of leprosy (tzaraat), as it is said in Psalm 101:5: “Whoever slanders his neighbor in secret, him will I destroy (azmit).” The Gemara read azmit to allude to tzaraat, and cited how Leviticus 25:23 says “in perpetuity” (la-zemitut). And Resh Lakish interpreted the words of Leviticus 14:2:: “This shall be the law of the leper (metzora)” to mean “This shall be the law for him who brings up an evil name (motzi shem ra).” (Babylonian Talmud Arachin 15b.)

Rabbi Samuel bar Nahmani said in the name of Rabbi Johanan that the plague of leprosy results from seven things: slander, the shedding of blood, vain oath, incest, arrogance, robbery, and envy. (Babylonian Talmud Arachin 16a.)

Commandments

File:Rambam.jpg
Moses Maimonides

According to Maimonides

Maimonides cited verses in this parshah for 3 positive and 1 negative commandments:

  • To circumcise the son, as it is written "and on the eighth day the flesh of his foreskin shall be circumcised" (Lev. 12:3.).
  • For a woman after childbirth to bring a sacrifice after she becomes clean, as it is written "and when the days of her purification are fulfilled" (Lev. 12:6.).
  • Not to shave off the hair of the scall, as it is written "but the scall shall he not shave" (Lev. 13:33.).
  • For the leper to be known to all by the things written about him, "his clothes shall be rent, and the hair of his head shall go loose, and he shall cover his upper lip, and shall cry: 'unclean, unclean'" (Lev. 13:45.). So too, all other unclean persons must declare themselves.

(Maimonides. Mishneh Torah, Positive Commandments 76, 112, 215; Negative Commandment 307. Cairo, Egypt, 1170–1180. Reprinted in Maimonides. The Commandments: Sefer Ha-Mitzvoth of Maimonides. Translated by Charles B. Chavel, 1:88, 123–24, 230–31; 2:283–84. London: Soncino Press, 1967. ISBN 0-900689-71-4.)

According to Sefer ha-Chinuch

According to Sefer ha-Chinuch, there are 5 positive and 2 negative commandments in the parshah:

  • The precept about the ritual uncleanness of a woman after childbirth (Lev. 12:2.)
  • A ritually unclean person is not to eat meat of holy sacrifices. (Lev. 12:4.)
  • The precept of a woman’s offering after giving birth (Lev. 12:6.)
  • The precept regarding the ritual uncleanness of a m’tzora (person with a skin condition) (Lev. 13:12.)
  • The prohibition against shaving the area of a nethek (an impurity in hair) (Lev. 13:33.)
  • That one with a tzara'ath condition (skin condition), among others, should rend clothes. (Lev. 13:45.)
  • The precept of tzara'ath in cloth (Lev. 13:47.)

(Sefer HaHinnuch: The Book of [Mitzvah] Education. Translated by Charles Wengrov, 2:201–33. Jerusalem: Feldheim Pub., 1984. ISBN 0-87306-296-5.)

Elisha (painting in John the Baptist Church at the Jordan River)

Haftarah

The haftarah for the parshah is 2 Kings 4:42–5:19 Both the parshah and the haftarah report the treatment of skin disease, the parshah by the priests (in Lev. 13), and the haftarah by the prophet Elisha (in 2Kings 5). Both the parshah and the haftarah frequently employ the term “leprosy” (tzara’ath). (Lev. 13:3, 8, 9, 11, 12, 13, 15, 20, 25, 27, 30, 42, 43, 49, 51, 52, 59; 2Kings 5:3, 6, 7.)

Ezekiel (painting by Michelangelo)

On Shabbat HaChodesh

When the parshah coincides with Shabbat HaChodesh ("Sabbath [of] the month," the special Sabbath preceding the Hebrew month of Nissan — as it does in 2008, 2011, and 2014), the haftarah is:

On Shabbat HaChodesh, Jews read Exodus 12:1–20, in which God commands that “This month [Nissan] shall be the beginning of months; it shall be the first month of the year” (Ex. 12:2), and in which God issued the commandments of Passover. (Ex. 12:3–20.) Similarly, the haftarah in Ezekiel 45:21–25 discusses Passover. In both the special reading and the haftarah, God instructs the Israelites to apply blood to doorposts. (Ex. 12:7; Ez. 45:19.)

Isaiah (painting by Michelangelo)

Parshah Tazria-Metzora

When parshah Tazria is combined with parshah Metzora (as it is in 2007, 2009, 2010, 2012, 2013, and 2015) and the parshah does not coincide with a special parshah (as it does in 2009), the haftarah is the haftarah for parshah Metzora, 2Kings 7:3–20. Both the parshah and the haftarah deal with people stricken with skin disease.

On Shabbat Rosh Chodesh

When the combined parshah coincides with Shabbat Rosh Chodesh (as it does in 2009), the haftarah is Isaiah 66:1–24.

The Weekly Maqam

In the Weekly Maqam, Sephardi Jews each week base the songs of the services on the content of that week's parshah. For parshah Tazria, Sephardi Jews apply Maqam Saba, the maqam that symbolizes a covenant (brit). This is appropriate, because this parshah commences with the discussion of what to do when a baby boy is born. It also mentions the brit milah, a ritual that shows a covenant between man and God.

Further reading

The parshah has parallels or is discussed in these sources:

  • Psalms 72:12 (God’s help for the needy who cry out); 147:3 (God’s healing).
  • Philo. On the Posterity of Cain and His Exile 13:47; On the Unchangableness of God 25:123-24; 27:127; Concerning Noah's Work as a Planter 26:111; On the Prayers and Curses Uttered by Noah When He Became Sober 10:49. Alexandria, Egypt, early 1st Century C.E. Reprinted in, e.g., The Works of Philo: Complete and Unabridged, New Updated Edition. Translated by Charles Duke Yonge, 136, 168, 200, 231. Peabody, Mass.: Hendrickson Pub., 1993. ISBN 0-943575-93-1.
  • Josephus, Antiquities of the Jews 3:11:3–5. Circa 93–94. Reprinted in, e.g., The Works of Josephus: Complete and Unabridged, New Updated Edition. Translated by William Whiston, 96–97. Peabody, Mass.: Hendrickson Pub., 1987. ISBN 0-913573-86-8.
  • Mishnah: Nazir 7:3; Sotah 3:8; Keritot 6:9; Negaim 1:1–14:13. Land of Israel, circa 200 C.E. Reprinted in, e.g., The Mishnah: A New Translation. Translated by Jacob Neusner, 444, 453, 851, 981–1012. New Haven: Yale University Press, 1988. ISBN 0-300-05022-4.
  • Tosefta: Bikkurim 2:6; Shabbat 8:27; Sotah 6:7; Eduyot 2:4; Negaim 1:1–9:9. Land of Israel, circa 300 C.E. Reprinted in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction. Translated by Jacob Neusner, 1:350, 385, 857; 2:1253, 1709–44. Peabody, Mass.: Hendrickson Pub., 2002. ISBN 1-56563-642-2.
  • Sifra 121:1–147:16. Land of Israel, 4th Century C.E. Reprinted in, e.g., Sifra: An Analytical Translation. Translated by Jacob Neusner, 2:231–323. Atlanta: Scholars Press, 1988. ISBN 1-55540-206-2.
  • Mekhilta of Rabbi Simeon 10:2. Land of Israel, 5th Century. Reprinted in, e.g., Mekhilta de-Rabbi Shimon bar Yohai. Translated by W. David Nelson, 31. Philadelphia: Jewish Publication Society, 2006. ISBN 0-8276-0799-7.
  • Leviticus Rabbah 2:6; 5:5; 14:1–16:1; 16:3–4, 6; 17:3–4; 18:2, 4–5; 21:2; 27:1, 10; 36:1. Land of Israel, 5th Century. Reprinted in, e.g., Midrash Rabbah: Leviticus. Translated by H. Freedman and Maurice Simon, 4:24, 70, 177–98, 202, 205–07, 216–17, 219, 229, 232–33, 266, 344, 354, 456. London: Soncino Press, 1939. ISBN 0-900689-38-2.
  • Maimonides. The Guide for the Perplexed, 1:42; 3:41, 45, 47, 49. Cairo, Egypt, 1190. Reprinted in, e.g., Moses Maimonides. The Guide for the Perplexed. Translated by Michael Friedländer, 56, 346, 357, 368, 379. New York: Dover Publications, 1956. ISBN 0-486-20351-4.
  • Zohar 3:42a–52a. Spain, late 13th Century.
  • Rashi. Commentary. Leviticus 12–13. Troyes, France, late 11th Century. Reprinted in, e.g., Rashi. The Torah: With Rashi’s Commentary Translated, Annotated, and Elucidated. Translated and annotated by Yisrael Isser Zvi Herczeg, 3:135–57. Brooklyn: Mesorah Publications, 1994. ISBN 0-89906-028-5.
  • Thomas Hobbes. Leviathan, 3:40. England, 1651. Reprint edited by C. B. Macpherson, 503–04. Harmondsworth, England: Penguin Classics, 1982. ISBN 0140431950.
  • Jacob Milgrom. Leviticus 1–16, 3:742–826. New York: Anchor Bible, 1998. ISBN 0-385-11434-6.

Texts

Commentaries


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