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Published by: outdash2 on May 13, 2010
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\u05ea\u05d3\u05dc\u05d5\u05d9\u05d4 \u05ea\u05e8\u05d4\u05d8
Tazria-Metzora begins with the halachos of a yoledes, a woman who gives birth.
The Torah tells us, \u201c
\u05d0\u05de\u05d8\u05ea \u05d4\u05ea\u05d5\u05d3 \u05ea\u05d3\u05e0 \u05d9\u05de\u05d9\u05db \u05dd\u05d9\u05de\u05d9 \u05ea\u05e2\u05d1\u05e9 \u05d4\u05d0\u05de\u05d8\u05d5 \u05e8\u05db\u05d6 \u05d4\u05d3\u05dc\u05d9\u05d5 \u05e2\u05d9\u05e8\u05d6\u05ea \u05d9\u05db \u05d4\u05e9\u05d0
\u05d5\u05ea\u05dc\u05e8\u05e2 \u05e8\u05e9\u05d1 \u05dc\u05d5\u05de\u05d9 \u05d9\u05e0\u05d9\u05de\u05e9\u05d4, If a woman gives birth to a male child, she becomes impure for
seven days, like thet umah of ani ddah. On the eighth day, the child shall be
circumcised.\u201d On thispassu k, R\u2019 Asi comments, \u201c \u05dc\u05db\u05d5 \u05d4\u05e0\u05d5\u05de\u05e9\u05dc \u05dc\u05d5\u05de\u05d9\u05e0 \u05d4\u05d3\u05d9\u05dc \u05d4\u05d0\u05de\u05d8 \u05d5\u05de\u05d0\u05e9 \u05dc\u05db
\u05d4\u05e0\u05d5\u05de\u05e9\u05dc \u05dc\u05d5\u05de\u05d9\u05e0 \u05df\u05d9\u05d0 \u05d4\u05d3\u05d9\u05dc \u05d4\u05d0\u05de\u05d8 \u05d5\u05de\u05d0 \u05df\u05d9\u05d0\u05e9, Any child whose mother becomes impure with
tumas leidah is circumcised at eight-days-old; any child whose mother does not become
impure with tumas leidah does not need to be circumcised at eight-days-old\u201d (\u05d4\u05dc\u05e7 \u05ea\u05d1\u05e9

In other words, the son of a Jewish mother, who has tumas leidah, is circumcised at
eight-days-old. The son of a non-Jewish mother, who doesn\u2019t have tumas leidah, can be
circumcised at any time.

The question arises: What is the connection between thehal achos oft umas
yoledes and the bris milah on the eighth day? After all, the passuko f \u05d9\u05e0\u05d9\u05de\u05e9\u05d4 \u05dd\u05d5\u05d9\u05d1\u05d5 see ms
to belong in parashas Lech Lecha with the rest of thehal achos of bris milah, not here
with thehal achos ofyol edes!
When we read thepesuki m at the beginning of theparasha closely, we see that
the y\u2019mei tumah and y\u2019mei tohar when a daughter is born are double the y\u2019mei tumah and
y\u2019mei tohar when a son is born. When a son is born, the tumah lasts for seven days, but
when a daughter is born, thet umah lasts for fourteen. When a son is born, they\u2019 mei
tohar last 33 days (\u201c
\u05e9\u05dc\u05e9\u05d5 \u05dd\u05d5\u05d9 \u05dd\u05d9\u05e9\u05dc\u05e9\u05d5
\u05d4\u05e8\u05d4\u05d8 \u05d9\u05de\u05d3\u05d1 \u05d1\u05e9\u05ea \u05dd\u05d9\u05de\u05d9 \u05ea

\u201d), but when a daughter is born
the y\u2019mei tohar last 66 days (\u201c\u05d4\u05e8\u05d4\u05d8 \u05d9\u05de\u05d3 \u05dc\u05e2 \u05d1\u05e9\u05ea \u05dd\u05d9\u05de\u05d9 \u05ea\u05e9\u05e9\u05d5 \u05dd\u05d5\u05d9 \u05dd\u05d9\u05e9\u05e9\u05d5\u201d). This leads us to
our second question: Why are the y\u2019mei tumah and y\u2019mei tohar after the birth of a
daughter double the y\u2019mei tumah and y\u2019mei tohar after the birth of a son?

The answer to these questions is as follows: Rashi on thepassuk, \u201c
\u05d3 \u05e8\u05e6\u05d9\u05d9\u05d5
\u05d4\u05de\u05d3\u05d0\u05d4 \u05df\u05de \u05e8\u05e4\u05e2 \u05dd\u05d3\u05d0\u05d4 \u05ea\u05d0\u201d (Bereishis 2:6), tells us Hashem created Adam HaRishon twice:
one creation for \u05d4\u05d6\u05d4 \u05dd\u05dc\u05d5\u05e2 and one creation for
\u05dd\u05d9\u05ea\u05de\u05d4 \u05ea\u05d9\u05d9. Man was placed into this
world in a physical form and charged with the task of infusing his material nature with
spirituality. Essentially, Man must be born anew, building his character and imbuing his
personality with holiness. \u201c
\u05dd\u05d3\u05d0 \u05d0\u05e8\u05e4 \u05e8\u05d9\u05e2\u05d5
\u201d (Iyov 11:12). Man is born a wild animal,
an \u05d0\u05e8\u05e4 \u05e8\u05d9\u05e2, but must ripen into an\u05dd\u05d3 \u05d0.

This task can be accomplished only by coming close to Hashem. Attaching
oneself to Hashem createst aharah; detaching oneself from Him createst umah. To attach
oneself to Hashem is to attach oneself to the source of life; to detach oneself from
Hashem is to detach oneself from the source of life. Therefore, whenever there is a loss
of life, or whenever potential for life is unfulfilled,tumah is created.Tumas meis is
formed by the loss of life.Tumas niddah is formed by a potential life that didn\u2019t come to
fruition. The opposite also holds true: when a woman is pregnant, she does not have

tumas niddah, since she is occupied with the creation of a life.

The point at which life and death meet is the moment of birth. On the one hand, a
new life has been brought into the world. But at the very same time, the child has now
begun to die, as it is one moment closer to its predestined time. This is whyChazal refer
to the womb as\u05e8\u05d1 \u05e7, since in addition to being the source of life it is also the source of
death. The \u05dd\u05d9\u05e8\u05d5\u05d8\u05d4 \u05dc\u05e2\u05d1 explains that this is in fact the reason thebri s is on the eighth day
of the child\u2019s life, since we must wait for the seven days ofavei l us for the child to pass,

as it were.

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