Context

IParshat Tazria opens with one of the strangest examples of biblical ritual “impurity”: tumat yoledet, tuma resulting from childbirth.

The Torah relates that, following the birth of a male child, a child¬bearing mother enters a seven-day period of tuma, while following the birth of a female child, a fourteen-day period of tuma is mandated. In each case, these days of tuma are then followed by much lengthier periods (thirty-three days after the birth of a male child and sixty-six days after the birth of a female child) of modified separation from sanctified objects.

Finally, at the close of each extended period, the mother brings a burnt offering and a sin offering to the Temple to mark her full re¬entry into society.


Questions

Bearing a child is clearly one of the most highly sanctified acts possible; the first divine blessing/commandment given to man while still in the Garden of Eden; the clearest demonstration of man’s partnership with God. Why, then, does a woman automatically incur a state of tuma as a result of childbirth?

What is the significance of the different separation periods mandated in response to the birth of a male and female child, respectively? Aren’t all children of equal value?

Finally, and most problematically, what is the significance of the kor¬banot brought by a yoledet, a childbearing mother? In particular, why does the Torah instruct a woman to bring a sin offering in the aftermath of childbirth? What possible “sin” could be associated with the glorious act of bringing a new life into the world?


Answers

Go to www.OU.org/blogs/oupress for suggested answers.

This new feature presents questions on the weekly parsha for your consideration. Think of your own answers and then go to www.OU.org/blogs/oupress for suggested approaches excerpted from Rabbi Shmuel Goldin’s new book, Unlocking the Torah Text on Vayikra.