Tazria
Encyclopedia
Tazria, Thazria, Thazri’a, Sazria, or Ki Tazria’ (תַזְרִיעַ — 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 Jews in the Diaspora
read it the 27th or 28th Sabbath
after Simchat Torah
, generally in April.
The lunisolar
Hebrew calendar
contains up to 55 week
s, the exact number varying between 50 in common years and 54 or 55 in leap years. In leap years (for example, 2011, 2014, and 2016), parshah Tazria is read separately. In common years (for example, 2012, 2013, 2015, 2017, and 2018), parshah Tazria is combined with the next parshah, Metzora
, to help achieve the number of weekly readings needed.
told Moses
to tell the Israelite
s 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. 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. 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.
, 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. 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.
, uncleanness has a variety of associations. 11; 11; and Numbers
and associate it with death. And perhaps similarly, associates it with skin disease. associates it with various sexuality-related events. And Jeremiah
23; and and Hosea
associate it with contact with the worship of alien gods.
While required a new mother to bring a burnt-offering and a sin-offering, Deuteronomy and Psalm
make clear that having children is a blessing from God; Genesis and 1 Samuel
characterize childlessness as a misfortune; and and threaten childlessness as a punishment.
and “Miriam was leprous (m’tzora’at, מְצֹרַעַת), as white as snow.” In Moses warned the Israelites in the case of skin disease (tzara’at, צָּרַעַת) diligently to observe all that the priests would teach them, remembering what God did to Miriam. In 2 Kings
part of the haftarah
for parshah Tazria, the prophet Elisha
cures Naaman
, the commander of the army of the king of Aram
, who was a “leper” (metzora, מְּצֹרָע). In part of the haftarah for parshah Metzora, the story is told of four “leprous men” (m’tzora’im, מְצֹרָעִים) at the gate during the Arameans’
siege of Samaria
. And in 2 Chronicles
after King Uzziah
tried to burn incense in the Temple in Jerusalem
, “leprosy (tzara’at, צָּרַעַת) broke forth on his forehead.”
noted that just as God created humans after creating cattle, beasts, and birds, the law concerning human impurity in follows that concerning cattle, beasts, and birds in (Leviticus Rabbah
14:1.)
Rabbi Ammi
taught in the name of Rabbi Johanan
that even though Rabbi Simeon ruled that a dissolved fetus expelled by a woman was not unclean, Rabbi Simeon nonetheless agreed that the woman was ritually unclean as a woman who bore a child. An old man explained to Rabbi Ammi that Rabbi Johanan reasoned from the words of “If a woman conceived seed and bore.” Those words imply that even if a woman bore something like “conceived seed” (in a fluid state), she was nonetheless unclean by reason of childbirth. (Babylonian Talmud
Nidah 27b.)
Rabbi Johanan interpreted the words “in the [eighth] day” in to teach that one must perform circumcision even on the Sabbath. (Babylonian Talmud Shabbat 132a.)
The Gemara
read the command of to require an uncircumcised adult man to become circumcised, and the Gemara read the command of to require the father to circumcise his infant child. (Babylonian Talmud Shabbat 132b.)
The Mishnah
taught that circumcision should not be performed until the sun has risen, but counts it as done if done after dawn has appeared. (Mishnah Megillah 2:4; Babylonian Talmud Megillah 20a.) The Gemara explained that the reason for the rule could be found in the words of “And in the eighth day the flesh of his foreskin shall be circumcised.” (Babylonian Talmud Megillah 20a.) A Baraita
interpreted to teach that the whole eighth day is valid for circumcision, but deduced from Abraham
’s rising “early in the morning” to perform his obligations in that the zealous perform circumcisions early in the morning. (Babylonian Talmud Pesachim 4a, Yoma 28b.)
The disciples of Rabbi Simeon ben Yohai asked him why ordained that after childbirth a woman had to bring a sacrifice. He replied that when she bore her child, she swore impetuously in the pain of childbirth that she would never again have intercourse with her husband. The Torah, therefore, ordained that she had to bring a sacrifice, as she would probably violate that oath. (Babylonian Talmud Niddah 31b.) Rabbi Berekiah and Rabbi Simon said in the name of Rabbi Simeon ben Yohai that because she fluttered in her heart, she had to bring a fluttering sacrifice, two turtle-doves or two young pigeons. (Genesis Rabba
h 20:7.) The disciples asked Rabbi Simeon ben Yohai why permitted contact between the father and mother after 7 days when the mother bore a boy, but permitted contact after 14 days when she bore a girl. He replied that since everyone around the mother would rejoice upon the birth of a boy, she would regret her oath to shun her husband after just 7 days, but since people around her would not rejoice on the birth of a girl, she would take twice as long. And Rabbi Simeon ben Yohai taught that ordained circumcision on the eighth day so that the parents could join their guests in a celebratory mood on that day. (Babylonian Talmud Niddah 31b.)
Rabbi Simeon noted that Scripture always lists turtledoves before pigeons, and imagined that one might thus think that Scripture prefers turtledoves over pigeons. But Rabbi Simeon quoted the instructions of “a young pigeon or a turtledove for a sin-offering,” to teach that Scripture accepted both equally. (Mishnah Keritot 6:9; Babylonian Talmud Keritot 28a.)
Rabbi Eleazar ben Hisma
taught that even the apparently arcane laws of bird offerings in and the beginning of menstrual cycles in are essential laws. (Mishnah Avot 3:18.)
Tractate Kinnim
in the Mishnah interpreted the laws of pairs of sacrificial pigeons and doves in and and (Mishnah Kinnim 1:1–3:6.)
Interpreting the beginning of menstrual cycles, as in the Mishnah ruled that if a woman loses track of her menstrual cycle, there is no return to the beginning of the niddah
count in fewer than seven, nor more than seventeen days. (Mishnah Arakhin 2:1; Babylonian Talmud Arakhin 8a.)
The Mishnah (following ) taught that a sin-offering of a bird preceded a burnt-offering of a bird; and the priest also dedicated them in that order. (Mishnah Zevachim 10:4; Babylonian Talmud Zevachim 89a.) Rabbi Eliezer
taught that wherever an offerer (because of poverty) substituted for an animal sin-offering the offering of two birds (one of which was for a sin-offering and the other for a burnt-offering), the priest sacrificed the bird sin-offering before the bird burnt-offering (as instructs). But in the case of a woman after childbirth discussed in (where a poor new mother could substitute for an animal burnt-offering two birds, one for a sin-offering and the other for a burnt-offering), the bird burnt-offering took precedence over the bird sin-offering. Wherever the offering came on account of sin, the sin-offering took precedence. But here (in the case of a woman after childbirth, where the sin-offering was not on account of sin) the burnt-offering took precedence. And wherever both birds came instead of one animal sin-offering, the sin-offering took precedence. But here (in the case of a woman after childbirth) they did not both come on account of a sin-offering (for in poverty she substituted a bird burnt-offering for an animal burnt-offering, as required her to bring a bird sin-offering in any case), the burnt-offering took precedence. (The Gemara asked whether this contradicted the Mishnah, which taught that a bird sin-offering took precedence over an animal burnt-offering, whereas here she brought the animal burnt-offering before the bird sin-offering.) Rava
taught that merely accorded the bird burnt-offering precedence in the mentioning. (Thus, some read Rava to teach that lets the reader read first about the burnt-offering, but in fact the priest sacrificed the sin-offering first. Others read Rava to teach that one first dedicated the animal or bird for the burnt-offering and then dedicated the bird for the sin-offering, but in fact the priest sacrificed the sin-offering first.) (Babylonian Talmud Zevachim 90a.)
called for “two turtle-doves, or two young pigeons: the one for a burnt-offering, and the other for a sin-offering.” Rav Hisda
taught that the designation of one of the birds to become the burnt-offering and the other to become the sin-offering was made either by the owner or by the priest's action. Rabbi Shimi bar Ashi explained that the words of “she shall take . . . the one for a burnt-offering, and the other for a sin-offering,” indicated that the mother could have made the designation when taking the birds, and the words of “the priest shall offer them, the one for a sin-offering, and the other for a burnt-offering,” and of “the priest shall offer the one for a sin-offering, and the other for a burnt-offering,” indicated that (absent such a designation by the mother) the priest could have made the designation when offering them up. (Babylonian Talmud Yoma 41a.)
in the Mishnah and Tosefta
interpreted the laws of skin disease in (Mishnah Negaim 1:1–14:13; Tosefta Negaim 1:1–9:9.)
A midrash
compared the discussion of skin diseases beginning at 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 “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 skin disease (tzara’at), as it is said in “Whoever slanders his neighbor in secret, him will I destroy (azmit).” The Gemara read azmit to allude to tzara’at, and cited how says “in perpetuity” (la-zemitut). And Resh Lakish interpreted the words of “This shall be the law of the person with skin disease (metzora),” to mean, “This shall be the law for him who brings up an evil name (motzi shem ra).” (Babylonian Talmud Arakhin 15b.)
Similarly, Rabbi Haninah taught that skin disease came only from slander. The Rabbis found a proof for this from the case of Miriam, arguing that because she uttered slander against Moses, plagues attacked her. And the Rabbis read to support this when it says in connection with skin disease, “remember what the Lord your God did to Miriam.” (Deuteronomy Rabbah
6:8.)
Rabbi Samuel bar Nahmani said in the name of Rabbi Johanan that skin disease results from seven sins: slander, the shedding of blood, vain oath, incest, arrogance, robbery, and envy. The Gemara cited Scriptural bases for each of the associations: For slander, for bloodshed, for a vain oath, for incest, for arrogance, for robbery, (as a Tanna taught that those who collect money that does not belong to them will see a priest come and scatter their money around the street); and for envy, (Babylonian Talmud Arakhin 16a.)
Similarly, a midrash taught that skin disease resulted from 10 sins: (1) idol-worship, (2) unchastity, (3) bloodshed, (4) the profanation of the Divine Name, (5) blasphemy of the Divine Name, (6) robbing the public, (7) usurping a dignity to which one has no right, (8) overweening pride, (9) evil speech, and (10) an evil eye. The midrash cited as proofs: (1) for idol-worship, the experience of the Israelites who said of the Golden Calf, “This is your god, O Israel,” in and then were smitten with leprosy, as reported in where “Moses saw that the people had broken out (parua, פָרֻעַ),” indicating that leprosy had “broken out” (parah) among them; (2) for unchastity, from the experience of the daughters of Zion of whom Isaiah
says, “the daughters of Zion are haughty, and walk with stretched-forth necks and ogling eyes,” and then says, “Therefore will the Lord smite with a scab the crown of the head of the daughters of Zion”; (3) for bloodshed, from the experience of Joab
, of whom says, “Let it fall upon the head of Joab, and upon all his father's house; and let there not fail from the house of Joab one that hath an issue, or that is a leper,” (4) for the profanation of the Divine Name, from the experience of Gehazi
, of whom says, “But Gehazi, the servant of Elisha the man of God
, said: ‘Behold, my master has spared this Naaman the Aramean, in not receiving at his hands that which he brought; as the Lord lives, I will surely run after him, and take of him somewhat (me'umah, מְאוּמָה),” and “somewhat” (me'umah, מְאוּמָה) means “of the blemish” (mum, מוּם) that Naaman had, and thus Gehazi was smitten with leprosy, as reports Elisha said to Gehazi, “The leprosy therefore of Naaman shall cleave to you”; (5) for blaspheming the Divine Name, from the experience of Goliath, of whom says, “And the Philistine cursed David
by his God,” and the says, “This day will the Lord deliver (sagar, סַגֶּרְ) you,” and the term “deliver” (sagar, סַגֶּרְ) is used here in the same sense as uses it with regard to leprosy, when it is says, “And the priest shall shut him up (sagar)”; (6) for robbing the public, from the experience of Shebna
, who derived illicit personal benefit from property of the Sanctuary, and of whom says, “the Lord . . . will wrap you round and round,” and “wrap” must refer to a leper, of whom says, “And he shall wrap himself over the upper lip”; (7) for usurping a dignity to which one has no right, from the experience of Uzziah, of whom says, “And Uzziah the king was a leper to the day of his death”; (8) for overweening pride, from the same example of Uzziah, of whom says, “But when he became strong, his heart was lifted up, so that he did corruptly and he trespassed against the Lord his God”; (9) for evil speech, from the experience of Miriam, of whom says, “And Miriam . . . spoke against Moses,” and then says, “when the cloud was removed from over the Tent, behold Miriam was leprous”; and (10) for an evil eye, from the person described in which can be read, “And he that keeps his house to himself shall come to the priest, saying: There seems to me to be a plague in the house,” and thus describes one who is not willing to permit any other to have any benefit from the house. (Leviticus Rabbah 17:3.)
Similarly, Rabbi Judah the Levite, son of Rabbi Shalom, inferred that skin disease comes because of eleven sins: (1) for cursing the Divine Name, (2) for immorality, (3) for bloodshed, (4) for ascribing to another a fault that is not in him, (5) for haughtiness, (6) for encroaching upon other people's domains, (7) for a lying tongue, (8) for theft, (9) for swearing falsely, (10) for profanation of the name of Heaven, and (11) for idolatry. Rabbi Isaac added: for ill-will. And our Rabbis said: for despising the words of the TorAH (Numbers Rabbah 7:5.)
In the priest’s examination of skin disease mandated by 9, and 14:2, the Mishnah taught that a priest could examine anyone else’s symptoms, but not his own. And Rabbi Meir
taught that the priest could not examine his relatives. (Mishnah Negaim 2:5; Deuteronomy Rabbah 6:8.) The Mishnah taught that the priests delayed examining a bridegroom — as well as his house and his garment — until after his seven days of rejoicing, and delayed examining anyone until after a holy day
. (Mishnah Negaim 3:2.)
Rabbi Abbahu
, as well as Rabbi Uzziel the grandson of Rabbi Uzziel the Great, taught that requires that the person afflicted with skin disease “cry, ‘Unclean! Unclean!’” to warn passers-by to keep away. But the Gemara cited a Baraita that taught that requires that the person “cry, ‘Unclean! Unclean!’” so that the person’s distress would become known to many people, so that many could pray for mercy on the afflicted person’s behalf. And the Gemara concluded that reads “Unclean” twice to teach that is intended to further both purposes, to keep passers-by away and to invite their prayers for mercy. (Babylonian Talmud Moed Katan 5a.)
A midrash
taught that Divine Justice first attacks a person’s substance and then the person’s body. So when leprous plagues come upon a person, first they come upon the fabric of the person’s house. If the person repents, then requires that only the affected stones need to be pulled out; if the person does not repent, then requires pulling down the house. Then the plagues come upon the person’s clothes. If the person repents, then the clothes require washing; if not, they require burning. Then the plagues come upon the person’s body. If the person repents, provides for purification; if not, then ordains that the person “shall dwell alone.” (Leviticus Rabbah
17:4; Ruth Rabbah
2:10.)
Similarly, the Tosefta reported that when a person would come to the priest, the priest would tell the person to engage in self-examination and turn from evil ways. The priest would continue that plagues come only from gossip, and skin disease from arrogance. But God would judge in mercy. The plague would come to the house, and if the homeowner repented, the house required only dismantling, but if the homeowner did not repent, the house required demolition. They would appear on clothing, and if the owner repented, the clothing required only tearing, but if the owner did not repent, the clothing required burning. They would appear on the person’s body, and if the person repented, well and good, but if the person did not repent, required that the person “shall dwell alone.” (Tosefta Negaim 6:7.)
Rabbi Samuel bar Elnadab asked Rabbi Haninah (or others say Rabbi Samuel bar Nadab the son-in-law of Rabbi Haninah asked Rabbi Haninah, or still others say, asked Rabbi Joshua ben Levi
) what distinguished the person afflicted with skin disease that ordains that the person “shall dwell alone.” The answer was that through gossip, the person afflicted with skin disease separated husband from wife, one neighbor from another, and therefore the Torah punished the person afflicted with skin disease measure for measure, ordaining that the person “shall dwell alone.” (Babylonian Talmud Arakhin 16b.)
cited verses in this parshah for 3 positive and 1 negative commandments
:
(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.)
, there are 5 positive and 2 negative commandments in the parshah:
(Sefer HaHinnuch: The Book of [Mitzvah] Education. Translated by Charles Wengrov, 2:201–33. Jerusalem: Feldheim Pub., 1984. ISBN 0-87306-296-5.)
brought the prophet Elisha bread of the First Fruits
— 20 loaves of barley — and fresh grain in his sack to give to the people to eat. Elisha’s servant asked Elisha how he could feed a hundred men with these rations, but Elisha told his servant to give the food to the people, for God said that they would eat and have food left over. So the servant set the food before the men, they ate, and they had food left over, just as God had said.
Naaman, the commander of the army of the king of Aram, was a great warrior, but he was a leper. The girl who waited on Naaman's wife was an Israelite whom the Arameans had taken captive, and she told Naaman's wife that if Naaman went to Elisha in Samaria, then Elisha would cure Naaman of his leprosy. Naaman told his lord the king of Aram what the girl said, and the king of Aram sent Naaman on his way with a letter to the king of Israel. Naaman departed, taking with him ten talents of silver, 6,000 pieces of gold, and ten changes of clothes. Naaman brought the king of Israel the letter, which asked the king of Israel to cure Naaman of his leprosy. When the king of Israel read the letter, he rent his clothes and complained that he was not God with power over life and death, but the king of Aram must have been seeking some pretext to attack Israel.
When Elisha heard, he invited the king to send Naaman to him, and so Naaman came to Elisha’s house with his horses and his chariots. Elisha sent a messenger to Naaman to tell him to wash seven times in the Jordan River and be healed, but that angered Naaman, who expected Elisha to come out, call on the name of God, and wave his hands over Naaman. Naaman asked whether the Amanah
and Pharpar
rivers of Damascus
were not better than any river in Israel, so that he might wash in them and be clean.
But Naaman’s servants advised him that if Elisha had directed him to do some difficult thing he would have done it, so how much more should he do what Elisha directed when he said merely to wash and be clean. So Naaman dipped himself seven times in the Jordan, and his flesh came back like the flesh of a little child.
Naaman returned to Elisha, avowed that there is no God except in Israel, and asked Elisha to take a present, but Elisha declined. Naaman asked if he might take two mule loads of Israel’s earth so that Naaman might make offerings to God, and he asked that God might pardon Naaman when had had to bow before the Aramean idol Rimmon
when the king of Aram leaned on Naaman to bow before Rimmon. And Elisha told Naaman to go in peace.
A midrash deduced from the characterization of Naaman as a “great man” in that Naaman was haughty on account of his being a great warrior, and as a result was smitten with leprosy. (Numbers Rabbah 7:5.)
And fundamentally, both the parshah and the haftarah view skin disease as related to the Divine sphere and an occasion for interaction with God.
preceding the Hebrew month of Nissan — as it does in 2011 and 2014), the haftarah is:
and the Egyptians, they fled, leaving their tents, their horses, their donkeys, and their camp. The lepers went into a tent, ate and drank, and carried away silver, gold, and clothing from the tents and hid it.
Feeling qualms of guilt, they went to go tell the king of Samaria, and called to the porters of the city telling them what they had seen, and the porters told the king's household within. The king arose in the night, and told his servants that he suspected that the Arameans had hidden in the field, thinking that when the Samaritans came out, they would be able to get into the city. One of his servants suggested that some men take five of the horses that remained and go see, and they took two chariots with horses to go and see. They went after the Arameans as far as the Jordan River, and all the way was littered with garments and vessels that the Arameans had cast away in their haste, and the messengers returned and told the king. So the people went out and looted Arameans’ camp, so that the price of fine flour and two measures of barley each dropped to a shekel, as God had said it would. And the king appointed the captain on whom he leaned to take charge of the gate, and the people trampled him and killed him before he could taste of the flour, just as the man of God Elisha had said.
Rabbi Johanan taught that the four leprous men at the gate in were none other than Elisha’s former servant Gehazi (whom the midrash, above, cited as having been stricken with leprosy for profanation of the Divine Name) and his three sons. (Babylonian Talmud Sanhedrin 107b.)
In parshah Metzora, when there “seems” to be a plague in the house , the priest must not jump to conclusions, but must examine the facts. ( 39, 44.) Just before the opening of the haftarah, in the captain on whom the king leaned jumps to the conclusion that Elisha’s prophesy could not come true, and the captain meets his punishment in and 19. (See Lainie Blum Cogan and Judy Weiss. Teaching Haftarah: Background, Insights, and Strategies, 203. Denver: A.R.E. Publishing, 2005. ISBN 0-86705-054-3.)
and Rosh Hashanah
. (Menachem Davis. The Schottenstein Edition Siddur for the Sabbath and Festivals with an Interlinear Translation, 556. Brooklyn: Mesorah Publications
, 2002. ISBN 1-57819-697-3.)
Some Jews refer to the guilt offerings for skin disease in as part of readings on the offerings after the Sabbath morning blessings. (Davis, Siddur for the Sabbath and Festivals, at 239.)
, 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.
(God’s help for the needy who cry out); (God’s healing).
Hebrew language
Hebrew is a Semitic language of the Afroasiatic language family. Culturally, is it considered by Jews and other religious groups as the language of the Jewish people, though other Jewish languages had originated among diaspora Jews, and the Hebrew language is also used by non-Jewish groups, such...
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
Judaism
Judaism ) is the "religion, philosophy, and way of life" of the Jewish people...
cycle of Torah reading
Torah reading
Torah reading is a Jewish religious ritual that involves the public reading of a set of passages from a Torah scroll. The term often refers to the entire ceremony of removing the Torah scroll from the ark, chanting the appropriate excerpt with special cantillation, and returning the scroll to...
and the fourth in the book of Leviticus. It constitutes Jews in the Diaspora
Jewish diaspora
The Jewish diaspora is the English term used to describe the Galut גלות , or 'exile', of the Jews from the region of the Kingdom of Judah and Roman Iudaea and later emigration from wider Eretz Israel....
read it the 27th or 28th Sabbath
Shabbat
Shabbat is the seventh day of the Jewish week and a day of rest in Judaism. Shabbat is observed from a few minutes before sunset on Friday evening until a few minutes after when one would expect to be able to see three stars in the sky on Saturday night. The exact times, therefore, differ from...
after Simchat Torah
Simchat Torah
Simchat Torah or Simḥath Torah is a celebration marking the conclusion of the annual cycle of public Torah readings, and the beginning of a new cycle...
, generally in April.
The lunisolar
Lunisolar calendar
A lunisolar calendar is a calendar in many cultures whose date indicates both the moon phase and the time of the solar year. If the solar year is defined as a tropical year then a lunisolar calendar will give an indication of the season; if it is taken as a sidereal year then the calendar will...
Hebrew calendar
Hebrew calendar
The Hebrew calendar , or Jewish calendar, is a lunisolar calendar used today predominantly for Jewish religious observances. It determines the dates for Jewish holidays and the appropriate public reading of Torah portions, yahrzeits , and daily Psalm reading, among many ceremonial uses...
contains up to 55 week
Week
A week is a time unit equal to seven days.The English word week continues an Old English wice, ultimately from a Common Germanic , from a root "turn, move, change"...
s, the exact number varying between 50 in common years and 54 or 55 in leap years. In leap years (for example, 2011, 2014, and 2016), parshah Tazria is read separately. In common years (for example, 2012, 2013, 2015, 2017, and 2018), parshah Tazria is combined with the next parshah, Metzora
Metzora (parsha)
Metzora, Metzorah, M’tzora, Mezora, Metsora, or M’tsora is the 28th weekly Torah portion in the annual Jewish cycle of Torah reading and the fifth in the book of Leviticus...
, to help achieve the number of weekly readings needed.
Childbirth
GodNames of God in Judaism
In Judaism, the name of God is more than a distinguishing title; it represents the Jewish conception of the divine nature, and of the relationship of God to the Jewish people and to the world. To demonstrate the sacredness of the names of God, and as a means of showing respect and reverence for...
told Moses
Moses
Moses was, according to the Hebrew Bible and Qur'an, a religious leader, lawgiver and prophet, to whom the authorship of the Torah is traditionally attributed...
to tell the Israelite
Israelite
According to the Bible the Israelites were a Hebrew-speaking people of the Ancient Near East who inhabited the Land of Canaan during the monarchic period .The word "Israelite" derives from the Biblical Hebrew ישראל...
s that when a woman at childbirth
Childbirth
Childbirth is the culmination of a human pregnancy or gestation period with the birth of one or more newborn infants from a woman's uterus...
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. Upon completing her period of purification, she was to bring a lamb
Domestic sheep
Sheep are quadrupedal, ruminant mammals typically kept as livestock. Like all ruminants, sheep are members of the order Artiodactyla, the even-toed ungulates. Although the name "sheep" applies to many species in the genus Ovis, in everyday usage it almost always refers to Ovis aries...
for a burnt offering and a pigeon
Dove
Pigeons and doves constitute the bird family Columbidae within the order Columbiformes, which include some 300 species of near passerines. In general terms "dove" and "pigeon" are used somewhat interchangeably...
or a turtle dove
Turtle Dove
The European Turtle Dove , also known as Turtle Dove, is a member of the bird family Columbidae, which includes the doves and pigeons.-Distribution & Status:...
for a sin offering, and the priest
Kohen
A Kohen is the Hebrew word for priest. Jewish Kohens are traditionally believed and halachically required to be of direct patrilineal descent from the Biblical Aaron....
was to offer them as sacrifices
Korban
The term offering as found in the Hebrew Bible in relation to the worship of Ancient Israel is mainly represented by the Hebrew noun korban whether for an animal or other offering...
to make expiation on her behalf. 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.
Skin disease
God told Moses and Aaron that when a person had a swelling, rashRash
A rash is a change of the skin which affects its color, appearance or texture. A rash may be localized in one part of the body, or affect all the skin. Rashes may cause the skin to change color, itch, become warm, bumpy, chapped, dry, cracked or blistered, swell and may be painful. The causes, and...
, 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. 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.
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. 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.Leviticus chapter 12
associates childbirth with uncleanness. In the Hebrew BibleTanakh
The Tanakh is a name used in Judaism for the canon of the Hebrew Bible. The Tanakh is also known as the Masoretic Text or the Miqra. The name is an acronym formed from the initial Hebrew letters of the Masoretic Text's three traditional subdivisions: The Torah , Nevi'im and Ketuvim —hence...
, uncleanness has a variety of associations. 11; 11; and Numbers
Book of Numbers
The Book of Numbers is the fourth book of the Hebrew Bible, and the fourth of five books of the Jewish Torah/Pentateuch....
and associate it with death. And perhaps similarly, associates it with skin disease. associates it with various sexuality-related events. And Jeremiah
Book of Jeremiah
The Book of Jeremiah is the second of the Latter Prophets in the Hebrew Bible, following the book of Isaiah and preceding Ezekiel and the Book of the Twelve....
23; and and Hosea
Book of Hosea
The Book of Hosea is one of the books of the Hebrew Bible. It stands first in order among what are known as the twelve Minor Prophets.-Background and Content:...
associate it with contact with the worship of alien gods.
While required a new mother to bring a burnt-offering and a sin-offering, Deuteronomy and Psalm
Psalms
The Book of Psalms , commonly referred to simply as Psalms, is a book of the Hebrew Bible and the Christian Bible...
make clear that having children is a blessing from God; Genesis and 1 Samuel
Books of Samuel
The Books of Samuel in the Jewish bible are part of the Former Prophets, , a theological history of the Israelites affirming and explaining the Torah under the guidance of the prophets.Samuel begins by telling how the prophet Samuel is chosen by...
characterize childlessness as a misfortune; and and threaten childlessness as a punishment.
Leviticus chapter 13
The Hebrew Bible reports skin disease (tzara’at, צָּרַעַת) and a person affected by skin disease (metzora, מְּצֹרָע) at several places, often (and sometimes incorrectly) translated as “leprosy” and “a leper.” In Exodus to help Moses to convince others that God had sent him, God instructed Moses to put his hand into his bosom, and when he took it out, his hand was “leprous (m’tzora’at, מְצֹרַעַת), as white as snow.” In the Torah sets out regulations for skin disease (tzara’at, צָּרַעַת) and a person affected by skin disease (metzora, מְּצֹרָע). In after Miriam spoke against Moses, God’s cloud removed from the Tent of MeetingTabernacle
The Tabernacle , according to the Hebrew Torah/Old Testament, was the portable dwelling place for the divine presence from the time of the Exodus from Egypt through the conquering of the land of Canaan. Built to specifications revealed by God to Moses at Mount Sinai, it accompanied the Israelites...
and “Miriam was leprous (m’tzora’at, מְצֹרַעַת), as white as snow.” In Moses warned the Israelites in the case of skin disease (tzara’at, צָּרַעַת) diligently to observe all that the priests would teach them, remembering what God did to Miriam. In 2 Kings
Books of Kings
The Book of Kings presents a narrative history of ancient Israel and Judah from the death of David to the release of his successor Jehoiachin from imprisonment in Babylon, a period of some 400 years...
part of the haftarah
Haftarah
The haftarah or haftoroh is a series of selections from the books of Nevi'im of the Hebrew Bible that is publicly read in synagogue as part of Jewish religious practice...
for parshah Tazria, the prophet Elisha
Elisha
Elisha is a prophet mentioned in the Hebrew Bible and the Qur'an. His name is commonly transliterated into English as Elisha via Hebrew, Eliseus via Greek and Latin, or Alyasa via Arabic.-Biblical biography:...
cures Naaman
Naaman
Naaman was a commander of the armies of Ben-Hadad II in the time of Joram, king of Israel. He is mentioned in of the Tanakh. According to the narrative, he was afflicted with tzaraath...
, the commander of the army of the king of Aram
Aram (Biblical region)
Aram is the name of a region mentioned in the Bible located in central Syria, including where the city of Aleppo now stands.-Etymology:The etymology is uncertain. One standard explanation is an original meaning of "highlands"...
, who was a “leper” (metzora, מְּצֹרָע). In part of the haftarah for parshah Metzora, the story is told of four “leprous men” (m’tzora’im, מְצֹרָעִים) at the gate during the Arameans’
Aramaeans
The Aramaeans, also Arameans , were a Northwest Semitic semi-nomadic and pastoralist people who originated in what is now modern Syria during the Late Bronze Age and the Iron Age...
siege of Samaria
Samaria
Samaria, or the Shomron is a term used for a mountainous region roughly corresponding to the northern part of the West Bank.- Etymology :...
. And in 2 Chronicles
Books of Chronicles
The Books of Chronicles are part of the Hebrew Bible. In the Masoretic Text, it appears as the first or last book of the Ketuvim . Chronicles largely parallels the Davidic narratives in the Books of Samuel and the Books of Kings...
after King Uzziah
Uzziah
Uzziah , also known as Azariah , was the king of the ancient Kingdom of Judah, and one of Amaziah's sons, whom the people appointed to replace his father...
tried to burn incense in the Temple in Jerusalem
Temple in Jerusalem
The Temple in Jerusalem or Holy Temple , refers to one of a series of structures which were historically located on the Temple Mount in the Old City of Jerusalem, the current site of the Dome of the Rock. Historically, these successive temples stood at this location and functioned as the centre of...
, “leprosy (tzara’at, צָּרַעַת) broke forth on his forehead.”
Leviticus chapter 12
Rabbi SimlaiSimlai
Rabbi Simlai was a talmudic sage from Palestine in the early 3rd century. The calculation of 613 Mitzvot is attributed to him. He was a student of Rabbi Judah I, the grandson of the author of the Mishnah. A famous Haggadist, Simlai endeavored to induce Judah II to abrogate the prohibition against...
noted that just as God created humans after creating cattle, beasts, and birds, the law concerning human impurity in follows that concerning cattle, beasts, and birds in (Leviticus Rabbah
Leviticus Rabbah
Leviticus Rabbah, Vayikrah Rabbah, or Wayiqra Rabbah is a homiletic midrash to the Biblical book of Leviticus . It is referred to by Nathan ben Jehiel in his Aruk as well as by Rashi in his commentaries on , and elsewhere. According to Leopold Zunz, Hai Gaon and Nissim knew and made use of it...
14:1.)
Rabbi Ammi
Rabbi Ammi
Ammi, Aimi, Immi is the name of several Jewish Talmudists, known as amoraim, who lived in the Land of Israel and Babylonia. In the Babylonian Talmud the first form only is used; in the Jerusalem Talmud all three forms appear, Immi predominating, and sometimes R. Ammi is contracted into "Rabmi" or...
taught in the name of Rabbi Johanan
Yochanan bar Nafcha
Rabbi Yochanan ;...
that even though Rabbi Simeon ruled that a dissolved fetus expelled by a woman was not unclean, Rabbi Simeon nonetheless agreed that the woman was ritually unclean as a woman who bore a child. An old man explained to Rabbi Ammi that Rabbi Johanan reasoned from the words of “If a woman conceived seed and bore.” Those words imply that even if a woman bore something like “conceived seed” (in a fluid state), she was nonetheless unclean by reason of childbirth. (Babylonian Talmud
Talmud
The Talmud is a central text of mainstream Judaism. It takes the form of a record of rabbinic discussions pertaining to Jewish law, ethics, philosophy, customs and history....
Nidah 27b.)
Rabbi Johanan interpreted the words “in the [eighth] day” in to teach that one must perform circumcision even on the Sabbath. (Babylonian Talmud Shabbat 132a.)
The Gemara
Gemara
The Gemara is the component of the Talmud comprising rabbinical analysis of and commentary on the Mishnah. After the Mishnah was published by Rabbi Judah the Prince The Gemara (also transliterated Gemora or, less commonly, Gemorra; from Aramaic גמרא gamar; literally, "[to] study" or "learning by...
read the command of to require an uncircumcised adult man to become circumcised, and the Gemara read the command of to require the father to circumcise his infant child. (Babylonian Talmud Shabbat 132b.)
The Mishnah
Mishnah
The Mishnah or Mishna is the first major written redaction of the Jewish oral traditions called the "Oral Torah". It is also the first major work of Rabbinic Judaism. It was redacted c...
taught that circumcision should not be performed until the sun has risen, but counts it as done if done after dawn has appeared. (Mishnah Megillah 2:4; Babylonian Talmud Megillah 20a.) The Gemara explained that the reason for the rule could be found in the words of “And in the eighth day the flesh of his foreskin shall be circumcised.” (Babylonian Talmud Megillah 20a.) A Baraita
Baraita
Baraita designates a tradition in the Jewish oral law not incorporated in the Mishnah. "Baraita" thus refers to teachings "outside" of the six orders of the Mishnah...
interpreted to teach that the whole eighth day is valid for circumcision, but deduced from Abraham
Abraham
Abraham , whose birth name was Abram, is the eponym of the Abrahamic religions, among which are Judaism, Christianity and Islam...
’s rising “early in the morning” to perform his obligations in that the zealous perform circumcisions early in the morning. (Babylonian Talmud Pesachim 4a, Yoma 28b.)
The disciples of Rabbi Simeon ben Yohai asked him why ordained that after childbirth a woman had to bring a sacrifice. He replied that when she bore her child, she swore impetuously in the pain of childbirth that she would never again have intercourse with her husband. The Torah, therefore, ordained that she had to bring a sacrifice, as she would probably violate that oath. (Babylonian Talmud Niddah 31b.) Rabbi Berekiah and Rabbi Simon said in the name of Rabbi Simeon ben Yohai that because she fluttered in her heart, she had to bring a fluttering sacrifice, two turtle-doves or two young pigeons. (Genesis Rabba
Genesis Rabba
Genesis Rabba is a religious text from Judaism's classical period. It is a midrash comprising a collection of ancient rabbinical homiletical interpretations of the Book of Genesis ....
h 20:7.) The disciples asked Rabbi Simeon ben Yohai why permitted contact between the father and mother after 7 days when the mother bore a boy, but permitted contact after 14 days when she bore a girl. He replied that since everyone around the mother would rejoice upon the birth of a boy, she would regret her oath to shun her husband after just 7 days, but since people around her would not rejoice on the birth of a girl, she would take twice as long. And Rabbi Simeon ben Yohai taught that ordained circumcision on the eighth day so that the parents could join their guests in a celebratory mood on that day. (Babylonian Talmud Niddah 31b.)
Rabbi Eleazar ben Hisma
Eleazar Chisma
Eleazar Chisma was a tanna of the second and third generations ; he was a disciple of Joshua ben Hananiah and Gamaliel II. .-Etymology:...
taught that even the apparently arcane laws of bird offerings in and the beginning of menstrual cycles in are essential laws. (Mishnah Avot 3:18.)
Tractate Kinnim
Kinnim
Kinnim is a tractate in the Mishna and Talmud. The name means "nests", referring to the tractate's subject matter of errors in bird-offerings. The tractate is found in the order of Kodshim, as it details the laws relating to an aspect of Temple service...
in the Mishnah interpreted the laws of pairs of sacrificial pigeons and doves in and and (Mishnah Kinnim 1:1–3:6.)
Interpreting the beginning of menstrual cycles, as in the Mishnah ruled that if a woman loses track of her menstrual cycle, there is no return to the beginning of the niddah
Niddah
Niddah is a Hebrew term describing a woman during menstruation, or a woman who has menstruated and not yet completed the associated requirement of immersion in a mikveh ....
count in fewer than seven, nor more than seventeen days. (Mishnah Arakhin 2:1; Babylonian Talmud Arakhin 8a.)
The Mishnah (following ) taught that a sin-offering of a bird preceded a burnt-offering of a bird; and the priest also dedicated them in that order. (Mishnah Zevachim 10:4; Babylonian Talmud Zevachim 89a.) Rabbi Eliezer
Eliezer ben Hurcanus
Eliezer ben Hurcanus or Eliezer ben Hyrcanus , a Kohen, was one of the most prominent tannaim of the 1st and 2nd centuries, disciple of R. Johanan ben Zakkai and colleague of Gamaliel II, whose sister he married , and of Joshua ben Hananiah...
taught that wherever an offerer (because of poverty) substituted for an animal sin-offering the offering of two birds (one of which was for a sin-offering and the other for a burnt-offering), the priest sacrificed the bird sin-offering before the bird burnt-offering (as instructs). But in the case of a woman after childbirth discussed in (where a poor new mother could substitute for an animal burnt-offering two birds, one for a sin-offering and the other for a burnt-offering), the bird burnt-offering took precedence over the bird sin-offering. Wherever the offering came on account of sin, the sin-offering took precedence. But here (in the case of a woman after childbirth, where the sin-offering was not on account of sin) the burnt-offering took precedence. And wherever both birds came instead of one animal sin-offering, the sin-offering took precedence. But here (in the case of a woman after childbirth) they did not both come on account of a sin-offering (for in poverty she substituted a bird burnt-offering for an animal burnt-offering, as required her to bring a bird sin-offering in any case), the burnt-offering took precedence. (The Gemara asked whether this contradicted the Mishnah, which taught that a bird sin-offering took precedence over an animal burnt-offering, whereas here she brought the animal burnt-offering before the bird sin-offering.) Rava
Rava (amora)
For the third generation Amora sage of Babylon, with a similar name, see: Joseph b. Hama .Abba ben Joseph bar Ḥama, who is exclusively referred to in the Talmud by the name Rava , was a Jewish Talmudist who lived in Babylonia, known as an amora, born in 270. He is one of the most often-cited Rabbis...
taught that merely accorded the bird burnt-offering precedence in the mentioning. (Thus, some read Rava to teach that lets the reader read first about the burnt-offering, but in fact the priest sacrificed the sin-offering first. Others read Rava to teach that one first dedicated the animal or bird for the burnt-offering and then dedicated the bird for the sin-offering, but in fact the priest sacrificed the sin-offering first.) (Babylonian Talmud Zevachim 90a.)
called for “two turtle-doves, or two young pigeons: the one for a burnt-offering, and the other for a sin-offering.” Rav Hisda
Rav Chisda
Rav Chisda was a Jewish Talmudist who lived in Babylonia, known as an amora of the third generation , mentioned frequently in the Talmud.-Youth:...
taught that the designation of one of the birds to become the burnt-offering and the other to become the sin-offering was made either by the owner or by the priest's action. Rabbi Shimi bar Ashi explained that the words of “she shall take . . . the one for a burnt-offering, and the other for a sin-offering,” indicated that the mother could have made the designation when taking the birds, and the words of “the priest shall offer them, the one for a sin-offering, and the other for a burnt-offering,” and of “the priest shall offer the one for a sin-offering, and the other for a burnt-offering,” indicated that (absent such a designation by the mother) the priest could have made the designation when offering them up. (Babylonian Talmud Yoma 41a.)
Leviticus chapter 13
Tractate NegaimNega'im
Nega'im is the third tractate of the order of Tohorot in the Mishnah. It consists of fourteen chapters. Nega'im describes the various forms of tzaraath, a leprosy-like disease described in the Parshiyot of Tazria and Metzora in the Torah, which affected people, clothing, and homes...
in the Mishnah and Tosefta
Tosefta
The Tosefta is a compilation of the Jewish oral law from the period of the Mishnah.-Overview:...
interpreted the laws of skin disease in (Mishnah Negaim 1:1–14:13; Tosefta Negaim 1:1–9:9.)
A midrash
Midrash
The Hebrew term Midrash is a homiletic method of biblical exegesis. The term also refers to the whole compilation of homiletic teachings on the Bible....
compared the discussion of skin diseases beginning at 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 “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
Lashon hara
The Hebrew term lashon hara is a term for gossip. It also refers to the prohibition in Jewish Law of telling gossip....
) will be visited by the plague of skin disease (tzara’at), as it is said in “Whoever slanders his neighbor in secret, him will I destroy (azmit).” The Gemara read azmit to allude to tzara’at, and cited how says “in perpetuity” (la-zemitut). And Resh Lakish interpreted the words of “This shall be the law of the person with skin disease (metzora),” to mean, “This shall be the law for him who brings up an evil name (motzi shem ra).” (Babylonian Talmud Arakhin 15b.)
Similarly, Rabbi Haninah taught that skin disease came only from slander. The Rabbis found a proof for this from the case of Miriam, arguing that because she uttered slander against Moses, plagues attacked her. And the Rabbis read to support this when it says in connection with skin disease, “remember what the Lord your God did to Miriam.” (Deuteronomy Rabbah
Deuteronomy Rabbah
Deuteronomy Rabbah is an aggadic midrash or homiletic commentary on the Book of Deuteronomy. Unlike Bereshit Rabbah, the Midrash to Deuteronomy which has been included in the collection of the Midrash Rabbot in the ordinary editions does not contain running commentaries on the text of the Bible,...
6:8.)
Rabbi Samuel bar Nahmani said in the name of Rabbi Johanan that skin disease results from seven sins: slander, the shedding of blood, vain oath, incest, arrogance, robbery, and envy. The Gemara cited Scriptural bases for each of the associations: For slander, for bloodshed, for a vain oath, for incest, for arrogance, for robbery, (as a Tanna taught that those who collect money that does not belong to them will see a priest come and scatter their money around the street); and for envy, (Babylonian Talmud Arakhin 16a.)
Similarly, a midrash taught that skin disease resulted from 10 sins: (1) idol-worship, (2) unchastity, (3) bloodshed, (4) the profanation of the Divine Name, (5) blasphemy of the Divine Name, (6) robbing the public, (7) usurping a dignity to which one has no right, (8) overweening pride, (9) evil speech, and (10) an evil eye. The midrash cited as proofs: (1) for idol-worship, the experience of the Israelites who said of the Golden Calf, “This is your god, O Israel,” in and then were smitten with leprosy, as reported in where “Moses saw that the people had broken out (parua, פָרֻעַ),” indicating that leprosy had “broken out” (parah) among them; (2) for unchastity, from the experience of the daughters of Zion of whom Isaiah
Book of Isaiah
The Book of Isaiah is the first of the Latter Prophets in the Hebrew Bible, preceding the books of Ezekiel, Jeremiah and the Book of the Twelve...
says, “the daughters of Zion are haughty, and walk with stretched-forth necks and ogling eyes,” and then says, “Therefore will the Lord smite with a scab the crown of the head of the daughters of Zion”; (3) for bloodshed, from the experience of Joab
Joab
Joab the son of Zeruiah, was the nephew of King David and the commander of his army, according to the Hebrew Bible.- Name :...
, of whom says, “Let it fall upon the head of Joab, and upon all his father's house; and let there not fail from the house of Joab one that hath an issue, or that is a leper,” (4) for the profanation of the Divine Name, from the experience of Gehazi
Gehazi
Gehazi, Geichazi, or Giezi is a figure found in the Tanakh Books of Kings. He was Elisha's servant. He appears in connection with the history of the Shunammite and of Naaman the Syrian...
, of whom says, “But Gehazi, the servant of Elisha the man of God
Man of God
Man of God, in the Hebrew Bible is a title of respect applied to prophets and beloved religious leaders. The term appears 77 times in 71 verses of the Hebrew Bible, in application to up to 12 individuals:...
, said: ‘Behold, my master has spared this Naaman the Aramean, in not receiving at his hands that which he brought; as the Lord lives, I will surely run after him, and take of him somewhat (me'umah, מְאוּמָה),” and “somewhat” (me'umah, מְאוּמָה) means “of the blemish” (mum, מוּם) that Naaman had, and thus Gehazi was smitten with leprosy, as reports Elisha said to Gehazi, “The leprosy therefore of Naaman shall cleave to you”; (5) for blaspheming the Divine Name, from the experience of Goliath, of whom says, “And the Philistine cursed David
David
David was the second king of the united Kingdom of Israel according to the Hebrew Bible and, according to the Gospels of Matthew and Luke, an ancestor of Jesus Christ through both Saint Joseph and Mary...
by his God,” and the says, “This day will the Lord deliver (sagar, סַגֶּרְ) you,” and the term “deliver” (sagar, סַגֶּרְ) is used here in the same sense as uses it with regard to leprosy, when it is says, “And the priest shall shut him up (sagar)”; (6) for robbing the public, from the experience of Shebna
Shebna
Shebna was "treasurer over the house" in the reign of king Hezekiah of Judah, according to the Old Testament....
, who derived illicit personal benefit from property of the Sanctuary, and of whom says, “the Lord . . . will wrap you round and round,” and “wrap” must refer to a leper, of whom says, “And he shall wrap himself over the upper lip”; (7) for usurping a dignity to which one has no right, from the experience of Uzziah, of whom says, “And Uzziah the king was a leper to the day of his death”; (8) for overweening pride, from the same example of Uzziah, of whom says, “But when he became strong, his heart was lifted up, so that he did corruptly and he trespassed against the Lord his God”; (9) for evil speech, from the experience of Miriam, of whom says, “And Miriam . . . spoke against Moses,” and then says, “when the cloud was removed from over the Tent, behold Miriam was leprous”; and (10) for an evil eye, from the person described in which can be read, “And he that keeps his house to himself shall come to the priest, saying: There seems to me to be a plague in the house,” and thus describes one who is not willing to permit any other to have any benefit from the house. (Leviticus Rabbah 17:3.)
Similarly, Rabbi Judah the Levite, son of Rabbi Shalom, inferred that skin disease comes because of eleven sins: (1) for cursing the Divine Name, (2) for immorality, (3) for bloodshed, (4) for ascribing to another a fault that is not in him, (5) for haughtiness, (6) for encroaching upon other people's domains, (7) for a lying tongue, (8) for theft, (9) for swearing falsely, (10) for profanation of the name of Heaven, and (11) for idolatry. Rabbi Isaac added: for ill-will. And our Rabbis said: for despising the words of the TorAH (Numbers Rabbah 7:5.)
In the priest’s examination of skin disease mandated by 9, and 14:2, the Mishnah taught that a priest could examine anyone else’s symptoms, but not his own. And Rabbi Meir
Rabbi Meir
Rabbi Meir or Rabbi Meir Baal Hanes was a Jewish sage who lived in the time of the Mishna. He was considered one of the greatest of the Tannaim of the fourth generation . According to legend , his father was a descendant of the Roman Emperor Nero who had converted to Judaism. His wife Bruriah is...
taught that the priest could not examine his relatives. (Mishnah Negaim 2:5; Deuteronomy Rabbah 6:8.) The Mishnah taught that the priests delayed examining a bridegroom — as well as his house and his garment — until after his seven days of rejoicing, and delayed examining anyone until after a holy day
Jewish holiday
Jewish holidays are days observed by Jews as holy or secular commemorations of important events in Jewish history. In Hebrew, Jewish holidays and festivals, depending on their nature, may be called yom tov or chag or ta'anit...
. (Mishnah Negaim 3:2.)
Rabbi Abbahu
Abbahu
Abbahu was a Jewish Talmudist, known as an amora, who lived in the Land of Israel, of the 3rd amoraic generation , sometimes cited as R. Abbahu of Caesarea . His rabbinic education was acquired mainly at Tiberias, in the academy presided over by R. Johanan, with whom his relations were almost...
, as well as Rabbi Uzziel the grandson of Rabbi Uzziel the Great, taught that requires that the person afflicted with skin disease “cry, ‘Unclean! Unclean!’” to warn passers-by to keep away. But the Gemara cited a Baraita that taught that requires that the person “cry, ‘Unclean! Unclean!’” so that the person’s distress would become known to many people, so that many could pray for mercy on the afflicted person’s behalf. And the Gemara concluded that reads “Unclean” twice to teach that is intended to further both purposes, to keep passers-by away and to invite their prayers for mercy. (Babylonian Talmud Moed Katan 5a.)
A midrash
Midrash
The Hebrew term Midrash is a homiletic method of biblical exegesis. The term also refers to the whole compilation of homiletic teachings on the Bible....
taught that Divine Justice first attacks a person’s substance and then the person’s body. So when leprous plagues come upon a person, first they come upon the fabric of the person’s house. If the person repents, then requires that only the affected stones need to be pulled out; if the person does not repent, then requires pulling down the house. Then the plagues come upon the person’s clothes. If the person repents, then the clothes require washing; if not, they require burning. Then the plagues come upon the person’s body. If the person repents, provides for purification; if not, then ordains that the person “shall dwell alone.” (Leviticus Rabbah
Leviticus Rabbah
Leviticus Rabbah, Vayikrah Rabbah, or Wayiqra Rabbah is a homiletic midrash to the Biblical book of Leviticus . It is referred to by Nathan ben Jehiel in his Aruk as well as by Rashi in his commentaries on , and elsewhere. According to Leopold Zunz, Hai Gaon and Nissim knew and made use of it...
17:4; Ruth Rabbah
Ruth Rabbah
Ruth Rabbah is an haggadic and homiletic interpretation of the Book of Ruth, which, like that of the four other scrolls , is included in the Midrash Rabbot. This midrash, divided into eight chapters or sections , covers the whole text of the Biblical book, interpreting it verse by verse, now in...
2:10.)
Similarly, the Tosefta reported that when a person would come to the priest, the priest would tell the person to engage in self-examination and turn from evil ways. The priest would continue that plagues come only from gossip, and skin disease from arrogance. But God would judge in mercy. The plague would come to the house, and if the homeowner repented, the house required only dismantling, but if the homeowner did not repent, the house required demolition. They would appear on clothing, and if the owner repented, the clothing required only tearing, but if the owner did not repent, the clothing required burning. They would appear on the person’s body, and if the person repented, well and good, but if the person did not repent, required that the person “shall dwell alone.” (Tosefta Negaim 6:7.)
Rabbi Samuel bar Elnadab asked Rabbi Haninah (or others say Rabbi Samuel bar Nadab the son-in-law of Rabbi Haninah asked Rabbi Haninah, or still others say, asked Rabbi Joshua ben Levi
Joshua ben Levi
Joshua ben Levi or Yehoshua ben Levi was an amora who lived in the land of Israel of the first half of the third century. He headed the school of Lydda in the southern Land of Israel. He was an elder contemporary of Johanan bar Nappaha and Resh Lakish, who presided over the school in Tiberias...
) what distinguished the person afflicted with skin disease that ordains that the person “shall dwell alone.” The answer was that through gossip, the person afflicted with skin disease separated husband from wife, one neighbor from another, and therefore the Torah punished the person afflicted with skin disease measure for measure, ordaining that the person “shall dwell alone.” (Babylonian Talmud Arakhin 16b.)
According to Maimonides
MaimonidesMaimonides
Moses ben-Maimon, called Maimonides and also known as Mūsā ibn Maymūn in Arabic, or Rambam , was a preeminent medieval Jewish philosopher and one of the greatest Torah scholars and physicians of the Middle Ages...
cited verses in this parshah for 3 positive and 1 negative commandments
Mitzvah
The primary meaning of the Hebrew word refers to precepts and commandments as commanded by God...
:
- To circumcise the son, as it is written "and on the eighth day the flesh of his foreskin shall be circumcised" .
- 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" .
- Not to shave off the hair of the scall, as it is written "but the scall shall he not shave" .
- For the person with skin disease to be known to all by the things written about the person, "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'" . So too, all other unclean persons must declare themselves.
(Maimonides. Mishneh Torah
Mishneh Torah
The Mishneh Torah subtitled Sefer Yad ha-Hazaka is a code of Jewish religious law authored by Maimonides , one of history's foremost rabbis...
, Positive Commandments 76, 112, 215; Negative Commandment 307. Cairo
Cairo
Cairo , is the capital of Egypt and the largest city in the Arab world and Africa, and the 16th largest metropolitan area in the world. Nicknamed "The City of a Thousand Minarets" for its preponderance of Islamic architecture, Cairo has long been a centre of the region's political and cultural life...
, 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-ChinuchSefer ha-Chinuch
The Sefer ha-Chinuch , often simply "the Chinuch" is a work which systematically discusses the 613 commandments of the Torah. It was published anonymously in 13th century Spain...
, there are 5 positive and 2 negative commandments in the parshah:
- The precept about the ritual uncleanness of a woman after childbirth
- A ritually unclean person is not to eat meat of holy sacrifices.
- The precept of a woman’s offering after giving birth
- The precept regarding the ritual uncleanness of a m’tzora (person with a skin condition)
- The prohibition against shaving the area of a nethek (an impurity in hair)
- That one with a tzara'at condition (skin condition), among others, should rend clothes.
- The precept of tzara'at in cloth
(Sefer HaHinnuch: The Book of [Mitzvah] Education. Translated by Charles Wengrov, 2:201–33. Jerusalem: Feldheim Pub., 1984. ISBN 0-87306-296-5.)
Summary
A man from Baal-shalishahShalishah
Shalishah or Baal-Shalisha is a place of uncertain identification mentioned in the Book of Kings and the Talmud ....
brought the prophet Elisha bread of the First Fruits
First Fruits
First Fruits are a religious offering of the first agricultural produce of the harvest. In classical Greek, Roman, Hebrew and Christian religions, the first fruits were offered to the temple or church. First Fruits were often a primary source of income to maintain the religious leaders and the...
— 20 loaves of barley — and fresh grain in his sack to give to the people to eat. Elisha’s servant asked Elisha how he could feed a hundred men with these rations, but Elisha told his servant to give the food to the people, for God said that they would eat and have food left over. So the servant set the food before the men, they ate, and they had food left over, just as God had said.
Naaman, the commander of the army of the king of Aram, was a great warrior, but he was a leper. The girl who waited on Naaman's wife was an Israelite whom the Arameans had taken captive, and she told Naaman's wife that if Naaman went to Elisha in Samaria, then Elisha would cure Naaman of his leprosy. Naaman told his lord the king of Aram what the girl said, and the king of Aram sent Naaman on his way with a letter to the king of Israel. Naaman departed, taking with him ten talents of silver, 6,000 pieces of gold, and ten changes of clothes. Naaman brought the king of Israel the letter, which asked the king of Israel to cure Naaman of his leprosy. When the king of Israel read the letter, he rent his clothes and complained that he was not God with power over life and death, but the king of Aram must have been seeking some pretext to attack Israel.
Barada
The Barada is the main river of Damascus, the capital city of Syria. It flows through the spring of `Ayn Fijah , about 27 km north west of Damascus in the Anti-Lebanon Mountains, but its source is Lake Barada, located at about 8 km from Zabadani...
and Pharpar
Pharpar
Pharpar is a biblical river in Syria. It is the less important of the two rivers of Damascus mentioned in the Book of Kings , now generally identified with the A`waj , though if the reference to Damascus be limited to the city, as in the Arabic version of the Old Testament, Pharpar would be the...
rivers of Damascus
Damascus
Damascus , commonly known in Syria as Al Sham , and as the City of Jasmine , is the capital and the second largest city of Syria after Aleppo, both are part of the country's 14 governorates. In addition to being one of the oldest continuously inhabited cities in the world, Damascus is a major...
were not better than any river in Israel, so that he might wash in them and be clean.
But Naaman’s servants advised him that if Elisha had directed him to do some difficult thing he would have done it, so how much more should he do what Elisha directed when he said merely to wash and be clean. So Naaman dipped himself seven times in the Jordan, and his flesh came back like the flesh of a little child.
Naaman returned to Elisha, avowed that there is no God except in Israel, and asked Elisha to take a present, but Elisha declined. Naaman asked if he might take two mule loads of Israel’s earth so that Naaman might make offerings to God, and he asked that God might pardon Naaman when had had to bow before the Aramean idol Rimmon
Rimmon
Rimmon is the proper name for a number of people or objects in the Hebrew Bible:# A man of Beeroth , one of the four Gibeonite cities. # A Syrian cult image, mentioned only in 2 Kings 5:18...
when the king of Aram leaned on Naaman to bow before Rimmon. And Elisha told Naaman to go in peace.
Connection to the parshah
Both the parshah and the haftarah report the treatment of skin disease, the parshah by the priests (in ), and the haftarah by the prophet Elisha (in ). Both the parshah and the haftarah frequently employ the term “skin disease” (tzara’at, צָרַעַת). ( 8, 9, 11, 12, 13, 15, 20, 25, 27, 30, 42, 43, 49, 51, 52, 59; 6, 7.)A midrash deduced from the characterization of Naaman as a “great man” in that Naaman was haughty on account of his being a great warrior, and as a result was smitten with leprosy. (Numbers Rabbah 7:5.)
And fundamentally, both the parshah and the haftarah view skin disease as related to the Divine sphere and an occasion for interaction with God.
On Shabbat HaChodesh
When the parshah coincides with Shabbat HaChodesh ("Sabbath [of] the month," the special SabbathSpecial Sabbaths
Special Shabbatot are fixed Jewish Shabbat days, which precede or coincide with certain Jewish holidays during the year. Each one has a special name.-Shabbat Shuvah:...
preceding the Hebrew month of Nissan — as it does in 2011 and 2014), the haftarah is:
- for Ashkenazi JewsAshkenazi JewsAshkenazi Jews, also known as Ashkenazic Jews or Ashkenazim , are the Jews descended from the medieval Jewish communities along the Rhine in Germany from Alsace in the south to the Rhineland in the north. Ashkenaz is the medieval Hebrew name for this region and thus for Germany...
: EzekielBook of EzekielThe Book of Ezekiel is the third of the Latter Prophets in the Hebrew Bible, following the books of Isaiah and Jeremiah and preceding the Book of the Twelve....
45:16–46:18 - for Sephardi JewsSephardi JewsSephardi Jews is a general term referring to the descendants of the Jews who lived in the Iberian Peninsula before their expulsion in the Spanish Inquisition. It can also refer to those who use a Sephardic style of liturgy or would otherwise define themselves in terms of the Jewish customs and...
:
Connection to the Special Sabbath
On Shabbat HaChodesh, Jews read in which God commands that “This month [Nissan] shall be the beginning of months; it shall be the first month of the year” , and in which God issued the commandments of Passover. Similarly, the haftarah in discusses Passover. In both the special reading and the haftarah, God instructs the Israelites to apply blood to doorposts.Parshah Tazria-Metzora
When parshah Tazria is combined with parshah Metzora (as it is in 2012, 2013, and 2015) and the parshah does not coincide with a special parshah, the haftarah is the haftarah for parshah Metzora,Summary
During the Arameans’ siege of Samaria, four leprous men at the gate asked each other why they should die there of starvation, when they might go to the Arameans, who would wither save them or leave them no worse than they were. When at twilight, they went to the Arameans’ camp, there was no one there, for God had made the Arameans hear chariots, horses, and a great army, and fearing the HittitesHittites
The Hittites were a Bronze Age people of Anatolia.They established a kingdom centered at Hattusa in north-central Anatolia c. the 18th century BC. The Hittite empire reached its height c...
and the Egyptians, they fled, leaving their tents, their horses, their donkeys, and their camp. The lepers went into a tent, ate and drank, and carried away silver, gold, and clothing from the tents and hid it.
Feeling qualms of guilt, they went to go tell the king of Samaria, and called to the porters of the city telling them what they had seen, and the porters told the king's household within. The king arose in the night, and told his servants that he suspected that the Arameans had hidden in the field, thinking that when the Samaritans came out, they would be able to get into the city. One of his servants suggested that some men take five of the horses that remained and go see, and they took two chariots with horses to go and see. They went after the Arameans as far as the Jordan River, and all the way was littered with garments and vessels that the Arameans had cast away in their haste, and the messengers returned and told the king. So the people went out and looted Arameans’ camp, so that the price of fine flour and two measures of barley each dropped to a shekel, as God had said it would. And the king appointed the captain on whom he leaned to take charge of the gate, and the people trampled him and killed him before he could taste of the flour, just as the man of God Elisha had said.
Connection to the double parshah
Both the double parshah and the haftarah deal with people stricken with skin disease. Both the parshah and the haftarah employ the term for the person affected by skin disease (metzora, מְּצֹרָע). ( 8.) In parshah Tazria, provides that the person with skin disease “shall dwell alone; without the camp shall his dwelling be,” thus explaining why the four leprous men in the haftarah lived outside the gate.Rabbi Johanan taught that the four leprous men at the gate in were none other than Elisha’s former servant Gehazi (whom the midrash, above, cited as having been stricken with leprosy for profanation of the Divine Name) and his three sons. (Babylonian Talmud Sanhedrin 107b.)
On Shabbat Rosh Chodesh
When the parshah or combined parshah coincides with Shabbat Rosh Chodesh (as it did in 2009), the haftarah isIn the liturgy
Some Jews refer to the laws of bird offerings in and the laws of the menstrual cycle as they study the end of chapter 3 of Pirkei Avot on a Sabbath between PassoverPassover
Passover is a Jewish holiday and festival. It commemorates the story of the Exodus, in which the ancient Israelites were freed from slavery in Egypt...
and Rosh Hashanah
Rosh Hashanah
Rosh Hashanah , , is the Jewish New Year. It is the first of the High Holy Days or Yamim Nora'im which occur in the autumn...
. (Menachem Davis. The Schottenstein Edition Siddur for the Sabbath and Festivals with an Interlinear Translation, 556. Brooklyn: Mesorah Publications
ArtScroll
ArtScroll is an imprint of translations, books and commentaries from an Orthodox Jewish perspective published by Mesorah Publications, Ltd., a publishing company based in Brooklyn, New York...
, 2002. ISBN 1-57819-697-3.)
Some Jews refer to the guilt offerings for skin disease in as part of readings on the offerings after the Sabbath morning blessings. (Davis, Siddur for the Sabbath and Festivals, at 239.)
The Weekly Maqam
In the Weekly MaqamThe Weekly Maqam
In Mizrahi and Sephardic Middle Eastern Jewish prayer services, each Shabbat the congregation conducts services using a different maqam. A maqam , which in Arabic literally means 'place', is a standard melody type and set of related tunes. The melodies used in a given maqam aims effectively to...
, Sephardi Jews
Sephardi Jews
Sephardi Jews is a general term referring to the descendants of the Jews who lived in the Iberian Peninsula before their expulsion in the Spanish Inquisition. It can also refer to those who use a Sephardic style of liturgy or would otherwise define themselves in terms of the Jewish customs and...
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
Brit milah
The brit milah is a Jewish religious circumcision ceremony performed on 8-day old male infants by a mohel. The brit milah is followed by a celebratory meal .-Biblical references:...
, a ritual that shows a covenant between man and God.
Biblical
(circumcision).Early nonrabbinic
- JubileesJubileesThe Book of Jubilees , sometimes called Lesser Genesis , is an ancient Jewish religious work, considered one of the pseudepigrapha by Protestant, Roman Catholic, and Eastern Orthodox Churches...
3:8–14 Land of Israel, 2nd century BCE. (days of defilement after childbirth). - PhiloPhiloPhilo , known also as Philo of Alexandria , Philo Judaeus, Philo Judaeus of Alexandria, Yedidia, "Philon", and Philo the Jew, was a Hellenistic Jewish Biblical philosopher born in Alexandria....
. 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. AlexandriaAlexandriaAlexandria is the second-largest city of Egypt, with a population of 4.1 million, extending about along the coast of the Mediterranean Sea in the north central part of the country; it is also the largest city lying directly on the Mediterranean coast. It is Egypt's largest seaport, serving...
, Egypt, early 1st century CE. Reprinted in, e.g., The Works of Philo: Complete and Unabridged, New Updated Edition. Translated by Charles Duke YongeCharles Duke YongeCharles Duke Yonge was an English historian, classicist, and cricketer. He wrote numerous works of modern history, and translated several classical works.-Life:...
, 136, 168, 200, 231. Peabody, Mass.: Hendrickson Pub., 1993. ISBN 0-943575-93-1.
- JosephusJosephusTitus Flavius Josephus , also called Joseph ben Matityahu , was a 1st-century Romano-Jewish historian and hagiographer of priestly and royal ancestry who recorded Jewish history, with special emphasis on the 1st century AD and the First Jewish–Roman War, which resulted in the Destruction of...
, Antiquities of the JewsAntiquities of the JewsAntiquities of the Jews is a twenty volume historiographical work composed by the Jewish historian Flavius Josephus in the thirteenth year of the reign of Roman emperor Flavius Domitian which was around 93 or 94 AD. Antiquities of the Jews contains an account of history of the Jewish people,...
3:11:3–5. Circa 93–94. Reprinted in, e.g., The Works of Josephus: Complete and Unabridged, New Updated Edition. Translated by William WhistonWilliam WhistonWilliam Whiston was an English theologian, historian, and mathematician. He is probably best known for his translation of the Antiquities of the Jews and other works by Josephus, his A New Theory of the Earth, and his Arianism...
, 96–97. Peabody, Mass.: Hendrickson Pub., 1987. ISBN 0-913573-86-8. - LukeGospel of LukeThe Gospel According to Luke , commonly shortened to the Gospel of Luke or simply Luke, is the third and longest of the four canonical Gospels. This synoptic gospel is an account of the life and ministry of Jesus of Nazareth. It details his story from the events of his birth to his Ascension.The...
(days of purification after birth).
Classical rabbinic
- MishnahMishnahThe Mishnah or Mishna is the first major written redaction of the Jewish oral traditions called the "Oral Torah". It is also the first major work of Rabbinic Judaism. It was redacted c...
: Nazir 7:3; Sotah 3:8; Arakhin 2:1, Keritot 6:9; Kinnim 1:1–3:6; Negaim 1:1–14:13. Land of Israel, circa 200 CE. Reprinted in, e.g., The Mishnah: A New Translation. Translated by Jacob NeusnerJacob NeusnerJacob Neusner is an American academic scholar of Judaism who lives in Rhinebeck, New York.-Biography:Born in Hartford, Connecticut, Neusner was educated at Harvard University, the Jewish Theological Seminary of America , the University of Oxford, and Columbia University.Neusner is often celebrated...
, 444, 453, 811, 851, 883–89, 981–1012. New Haven: Yale University Press, 1988. ISBN 0-300-05022-4. - ToseftaToseftaThe Tosefta is a compilation of the Jewish oral law from the period of the Mishnah.-Overview:...
: Bikkurim 2:6; Shabbat 8:27; Megillah 2:4; Sotah 6:7; Eduyot 2:4; Negaim 1:1–9:9. Land of Israel, circa 300 CE. 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. - SifraSifraSifra is the Halakic midrash to Leviticus. It is frequently quoted in the Talmud, and the study of it followed that of the Mishnah, as appears from Tanḥuma, quoted in Or Zarua, i. 7b. Like Leviticus itself, the midrash is occasionally called "Torat Kohanim" , and in two passages also "Sifra debe...
121:1–147:16. Land of Israel, 4th century CE. Reprinted in, e.g., Sifra: An Analytical Translation. Translated by Jacob Neusner, 2:231–323. Atlanta: Scholars Press, 1988. ISBN 1-55540-206-2. - Jerusalem TalmudJerusalem TalmudThe Jerusalem Talmud, talmud meaning "instruction", "learning", , is a collection of Rabbinic notes on the 2nd-century Mishnah which was compiled in the Land of Israel during the 4th-5th century. The voluminous text is also known as the Palestinian Talmud or Talmud de-Eretz Yisrael...
: Kilayim 76a; Maaser Sheni 46b. Land of Israel, circa 400 CE. Reprinted in, e.g., Talmud Yerushalmi. Edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus, vols. 5, 10. Brooklyn: Mesorah Publications, 2008–2009. *Mekhilta of Rabbi SimeonMekhilta de-Rabbi ShimonThe Mekhilta de-Rabbi Shimon is a Halakic midrash on Exodus from the school of R. Akiba, the "Rabbi Shimon" in question being Shimon bar Yochai. No midrash of this name is mentioned in Talmudic literature, but medieval authors refer to one which they call either "Mekilta de-R. Simeon b. Yoḥai," or...
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 RabbahLeviticus RabbahLeviticus Rabbah, Vayikrah Rabbah, or Wayiqra Rabbah is a homiletic midrash to the Biblical book of Leviticus . It is referred to by Nathan ben Jehiel in his Aruk as well as by Rashi in his commentaries on , and elsewhere. According to Leopold Zunz, Hai Gaon and Nissim knew and made use of it...
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.
- Babylonian TalmudTalmudThe Talmud is a central text of mainstream Judaism. It takes the form of a record of rabbinic discussions pertaining to Jewish law, ethics, philosophy, customs and history....
: Berakhot 4a, 5b, 25a; Shabbat 2b, 24b, 26b, 28a, 54a, 55b, 67a, 94b, 132a–b, 134b–35a; Eruvin 24a, 32a, 37a; Pesachim 3a, 4a, 9b, 67a–b, 75a, 84a, 90b, 92a, 113b; Yoma 6a, 9b, 28b, 34b, 41a, 42a, 81a; Sukkah 28b; Megillah 8b, 20a, 24b; Moed Katan 5a, 7a–8a, 14b–15a; Chagigah 11a, 18b; Yevamot 4b, 47b, 72b, 74b–75a, 83a, 103b–04a; Ketubot 61b, 75b; Nedarim 4b; Nazir 17b, 26b–27a, 29a, 43a, 54b, 56b, 59b, 64b, 65b; Sotah 5a, 23a, 32b; Kiddushin 13b, 25a, 30a, 35b; Bava Kamma 11a, 80a, 92b; Bava Metzia 86a; Bava Batra 84a, 127a; Sanhedrin 4a, 11a, 26a, 34b, 54b, 59b, 68a, 83b, 87b–88a, 97a, 101a; Makkot 8b, 14b, 20b, 22a; Shevuot 2a, 6a–7a, 8a, 11a, 16a, 17b; Avodah Zarah 23b, 42a; Horayot 10a; Zevachim 19b, 32b, 33b, 38a, 49b, 67b, 76b, 90a, 94a, 102a, 105b, 112b, 117a; Menachot 4b, 6b, 37b, 39b, 91b; Chullin 8a, 24a, 31b, 41b, 51b, 63a, 71a, 77b–78a, 84b–85a, 109b, 134a; Bekhorot 17a, 27b, 34b, 41a, 47b; Arakhin 3a, 8b, 15b–16b, 18b, 21a; Temurah 26b; Keritot 7b–8b, 9b–10b, 22b, 28a; Meilah 19a; Niddah 11a–b, 15b, 19a, 20b–21a, 24b, 27b, 30b–31a, 34a–b, 35b, 36b, 37b, 38b, 40a, 44a, 47b, 50a, 66a, 71b. Babylonia, 6th century. Reprinted in, e.g., Talmud Bavli. Edited by Yisroel Simcha Schorr, Chaim Malinowitz, and Mordechai Marcus, 72 vols. Brooklyn: Mesorah Publications, 2006.
Medieval
- Solomon ibn GabirolSolomon ibn GabirolSolomon ibn Gabirol, also Solomon ben Judah , was an Andalucian Hebrew poet and Jewish philosopher with a Neoplatonic bent. He was born in Málaga about 1021; died about 1058 in Valencia.-Biography:...
. A Crown for the King, 30:369–70. Spain, 11th century. Translated by David R. Slavitt, 48–49. New York: Oxford University Press, 1998. ISBN 0-19-511962-2.
- MaimonidesMaimonidesMoses ben-Maimon, called Maimonides and also known as Mūsā ibn Maymūn in Arabic, or Rambam , was a preeminent medieval Jewish philosopher and one of the greatest Torah scholars and physicians of the Middle Ages...
. The Guide for the PerplexedGuide for the PerplexedThe Guide for the Perplexed is one of the major works of Rabbi Moshe ben Maimon, better known as Maimonides or "the Rambam"...
, 1:42; 3:41, 45, 47, 49. CairoCairoCairo , is the capital of Egypt and the largest city in the Arab world and Africa, and the 16th largest metropolitan area in the world. Nicknamed "The City of a Thousand Minarets" for its preponderance of Islamic architecture, Cairo has long been a centre of the region's political and cultural life...
, Egypt, 1190. Reprinted in, e.g., Moses Maimonides. The Guide for the Perplexed. Translated by Michael FriedländerMichael FriedländerMichael Friedländer was an Orientalist and principal of Jews' College, London. He is best known for his English translation of Maimonides' Guide to the Perplexed, which was the most popular such translation until the more recent work of Shlomo Pines, and still remains in print.Friedländer was...
, 56, 346, 357, 368, 379. New York: Dover Publications, 1956. ISBN 0-486-20351-4. - ZoharZoharThe Zohar is the foundational work in the literature of Jewish mystical thought known as Kabbalah. It is a group of books including commentary on the mystical aspects of the Torah and scriptural interpretations as well as material on Mysticism, mythical cosmogony, and mystical psychology...
3:42a–52a. Spain, late 13th century. Reprinted in, e.g., The Zohar. Translated by Harry Sperling and Maurice Simon. 5 vols. London: Soncino Press, 1934. - RashiRashiShlomo Yitzhaki , or in Latin Salomon Isaacides, and today generally known by the acronym Rashi , was a medieval French rabbi famed as the author of a comprehensive commentary on the Talmud, as well as a comprehensive commentary on the Tanakh...
. Commentary. Leviticus 12–13. TroyesTroyesTroyes is a commune and the capital of the Aube department in north-central France. It is located on the Seine river about southeast of Paris. Many half-timbered houses survive in the old town...
, 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 HobbesThomas HobbesThomas Hobbes of Malmesbury , in some older texts Thomas Hobbs of Malmsbury, was an English philosopher, best known today for his work on political philosophy...
. LeviathanLeviathan (book)Leviathan or The Matter, Forme and Power of a Common Wealth Ecclesiasticall and Civil — commonly called simply Leviathan — is a book written by Thomas Hobbes and published in 1651. Its name derives from the biblical Leviathan...
, 3:40. England, 1651. Reprint edited by C. B. MacphersonC. B. MacphersonCrawford Brough Macpherson O.C. M.Sc. D. Sc. was an influential Canadian political scientist who taught political theory at the University of Toronto.-Life:...
, 503–04. Harmondsworth, England: Penguin Classics, 1982. ISBN 0140431950.
Modern
- Emily DickinsonEmily DickinsonEmily Elizabeth Dickinson was an American poet. Born in Amherst, Massachusetts, to a successful family with strong community ties, she lived a mostly introverted and reclusive life...
. Poem 1733 (No man saw awe, nor to his house). 19th century. In The Complete Poems of Emily Dickinson. Edited by Thomas H. Johnson, 703. New York: Little, Brown & Co., 1960. ISBN 0-316-18414-4. - Thomas MannThomas MannThomas Mann was a German novelist, short story writer, social critic, philanthropist, essayist, and 1929 Nobel Prize laureate, known for his series of highly symbolic and ironic epic novels and novellas, noted for their insight into the psychology of the artist and the intellectual...
. Joseph and His BrothersJoseph and His BrothersJoseph and His Brothers is a four-part novel by Thomas Mann, written over the course of 16 years. Mann retells the familiar stories of Genesis, from Jacob to Joseph , setting it in the historical context of the Amarna Period...
. Translated by John E. WoodsJohn E. WoodsJohn E. Woods is a translator who specializes in translating German literature, since about 1978. His work includes much of the fictional prose of Arno Schmidt and the works of contemporary authors such as Ingo Schulze and Christoph Ransmayr...
, 101, 859. New York: Alfred A. Knopf, 2005. ISBN 1-4000-4001-9. Originally published as Joseph und seine Brüder. Stockholm: Bermann-Fischer Verlag, 1943. - Jacob MilgromJacob MilgromJacob Milgrom was a prominent American Jewish Bible scholar and Conservative rabbi, best known for his comprehensive Torah commentaries and work on the Dead Sea Scrolls.-Biography:...
. Leviticus 1–16, 3:742–826. New York: Anchor BibleAnchor Bible SeriesThe Anchor Bible project, consisting of a Commentary Series, Bible Dictionary, and Reference Library, is a scholarly and commercial co-venture begun in 1956, when individual volumes in the commentary series began production...
, 1998. ISBN 0-385-11434-6. - Suzanne A. Brody. “Birthing Contradictions.” In Dancing in the White Spaces: The Yearly Torah Cycle and More Poems, 88. Shelbyville, Kentucky: Wasteland Press, 2007. ISBN 1-60047-112-9.
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