Parshas Tazria

This weeks Parsha, and the next, focuses largely on the Dinim of Tzaras—including Negaim that appear on a person’s body, his clothes or his house—as well as the Halachos that face a Metzorah during and after his period of Tumah. The very beginning of Parshas Tazria, however, is seemingly unrelated to the topic of Negaim: the Halachos of Tumas Leidah—the Tumah that follows childbirth. On the most basic level there is somewhat of a connection between a Metzorah and a Yoledes—they are both Tamei—but the Pessukim at the end of Metzorah, which discuss the Halachos of Zav and Niddah would seem to be to a more appropriate placement for the Dinim of Tumas Leidah. Why are these Pessukim placed specifically here, before the Parsha of Tzaras?

I believe that as we look at this series of Pessukim, a common thread that is discernable, and this may help us understand the connection between Tumas Leidah and Metzorah. This idea is best brought out by a closer examination of the Pessukim themselves and some of the attendant Meforshim.

The Parsha begins by discussing the birth of baby boy: “Isha Ki Sazria V’Yalda Zachor.” The Torah then tells us that the mother will be Tamei for eight days at the level of Tumas Nidah, and for thirty-three days at a less strict level of Tumah which only affects her contact with Kodshim. But before mentioning the thirty-three days the Torah interjects with one more piece of information: “UvaYom HaShmini Yimol Besar Orlaso”, the baby receives is Bris on the eighth day.

This Passuk is quite an important one: it teaches us that Milah is Docheh Shabbos—that the Bris should take place on the Yom HaShmini regardless of the day of the week. But why is this Halacha taught here? The Pessukim are discussing the Dinim of Tumah and Tahara and then the Karbonos that the Yoledes brings—why include the Passuk of Milah?

R’ Zalman Sorotzkin, in Aznayim L’Torah, offers an insightful approach to these Pessukim. As we know, if a non-Jew seeks to become a Ger, he requires two processes to complete his Geyrus: Milah and Tevilah, in that order. R’ Sorotzkin explains that these prerequisites are not limited to a Ger—rather every member of Klal Yisroel requires both Milah and Tevilah in order to attain a place in the Am Hanivchar. In the case of a Jewish baby, however, the process is reversed: the mother’s Zehirus in Hilchos Niddah, and her Tevilah, are seen as the Tevilah of the baby boy, who therefore requires only Milah after his birth. Therefore, when a baby reaches eight days and receives his Bris Milah he is truly welcomed as a full-fledged member of Klal Yisroel.

This is how R’ Sorotzkin explains the progression of the Pessukim: the Torah wished to juxtapose Niddah and Milah to show us that Zehirus in Taharas Hamishpacha is an integral part of creating the next generation of Klal Yisroel. But he also points out that once the baby does have a Milah, and has now undergone both Milah and Tevilah, he is recognizable as a member of Klal Yisroel who is “Muvdal Mikol Goyei HaAratzos.” Thus, the inclusion of Bris Milah in the Parsha of the Yoledes serves as a reminder of the way that each member of Klal Yisroel enters our nation and takes on the Mantel of Mamlches Kohanim V’Goy Kadosh.

A similar idea can perhaps be seen later on in these Pessukim as well.

Toward the end of the Parsha of Tumas Leidah, the Torah instructs the Yoledes to bring a Korban, after which she becomes “Tehorah MiMekor Dameha.” The words Mekor Dameha are seemingly extra—the Torah could have just said “V’Taheirah”, as it did earlier. We know why the Yoledes is Tamei, why does the Torah have to add these words?

The Kli Yakar, earlier in the Parsha, discusses at length some of the physiological aspects of the Yoleds and their relevance to the way we can understand these Pessukim. Without getting in to all the details of his discussion, he points out that the Tumah of a Yoledes is very closely connected to the Chet of Chavah for it was at that time that Tumah was brought into the world. The link between that first Chet and childbirth is clear from the Klalah that Chava received: “Harbeh Arbeh Itzvoneich V’Heronech B’Etzev Toldi Banim.”