Tazria

Tazria, Thazria, Thazri’a, Sazria, or Ki Tazria’ (תזריע — Hebrew for "she conceives,” the 13th word, and the first distinctive word, in the parshah) is the 27th weekly Torah portion ("parshah") in the annual Jewish cycle of Torah reading and the fourth in the book of Leviticus. It constitutes Leviticus [http://www.mechon-mamre.org/p/pt/pt0312.htm 12:1–13:59.] 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 weeks, the exact number varying between leap years and regular years. In leap years (which have 54 or 55 weeks—for example, 2008, 2011, and 2014), parshah Tazria is read separately. In non-leap years (for example, 2009, 2010, 2012, 2013, and 2015) there are fewer than 54 weeks, and parshah Tazria is combined with the next parshah, Metzora, to help achieve the needed number of weekly readings. ("Kitsur Shulchan Arukh". Edited by Dovid Feldman, Table 6, pp. 218-19.)

Summary

Childbirth

God told Moses to tell the Israelites that when a woman at childbirth bore a boy, she was to be unclean 7 days and then remain in a state of blood purification for 33 days, while if she bore a girl, she was to be unclean 14 days and then remain in a state of blood purification for 66 days. ()

kin Conditions

God told Moses (also Moshe) and Aaron that when a person had a swelling, rash, discoloration, scaly affection, inflammation, or burn, it was to be reported to the priest, who was to examine it to determine whether the person was clean or unclean. () 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 Rabbah 14:1.)

Rabbi Johanan interpreted the words “in the [eighth] day” in 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 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 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 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 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 “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 Negaim in the Mishnah and Tosefta interpreted the laws of leprosy 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 leprosy ("tzaraat"), as it is said in “This shall be the law of the leper ("metzora"),” to mean, “This shall be the law for him who brings up an evil name ("motzi shem ra").” (Babylonian Talmud Arakhin 15b.)

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

Commandments

According to Maimonides

Maimonides cited verses in this parshah for 3 positive and 1 negative commandments:
*To circumcise the son, as it is written "and on the eighth day the flesh of his foreskin shall be circumcised" ().
*For the leper to be known to all by the things written about him, "his clothes shall be rent, and the hair of his head shall go loose, and he shall cover his upper lip, and shall cry: 'unclean, unclean'" ()
*The precept of a woman’s offering after giving birth ()
*That one with a "tzara'ath" condition (skin condition), among others, should rend clothes. (), and the haftarah by the prophet Elisha (in [http://www.mechon-mamre.org/p/pt/pt09b05.htm#6 6,] [http://www.mechon-mamre.org/p/pt/pt09b05.htm#7 7.] )

On Shabbat HaChodesh

When the parshah coincides with Shabbat HaChodesh ("Sabbath [of] the month," the special Sabbath preceding the Hebrew month of Nissan — as it does in 2008, 2011, and 2014), the haftarah is:
*for Ashkenazi Jews: Ezekiel [http://www.mechon-mamre.org/p/pt/pt1245.htm#15 45:16–46:18]
*for Sephardi Jews: ), and in which God issued the commandments of Passover. ( )

Parshah Tazria-Metzora

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

On Shabbat Rosh Chodesh

When the combined parshah coincides with Shabbat Rosh Chodesh (as it does in 2009), the haftarah is Isaiah [http://www.mechon-mamre.org/p/pt/pt1066.htm 66:1–24.]

The Weekly Maqam

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

Further reading

The parshah has parallels or is discussed in these sources:

Biblical

*Genesis [http://www.mechon-mamre.org/p/pt/pt0117.htm#12 17:12] (circumcision).
*Psalms [http://www.mechon-mamre.org/p/pt/pt2672.htm#12 72:12] (God’s help for the needy who cry out); [http://www.mechon-mamre.org/p/pt/pt26e7.htm#3 147:3] (God’s healing).

Early nonrabbinic

*Jubilees [http://wesley.nnu.edu/biblical_studies/noncanon/ot/pseudo/jubilee.htm 3:8–14] Land of Israel, 2nd Century B.C.E. (days of defilement after childbirth).
*Philo. [http://www.earlyjewishwritings.com/text/philo/book8.html "On the Posterity of Cain and His Exile"] 13:47; [http://www.earlyjewishwritings.com/text/philo/book10.html "On the Unchangableness of God"] 25:123–24; 27:127; [http://www.earlyjewishwritings.com/text/philo/book12.html "Concerning Noah's Work as a Planter"] 26:111; [http://www.earlyjewishwritings.com/text/philo/book14.html "On the Prayers and Curses Uttered by Noah When He Became Sober"] 10:49. Alexandria, Egypt, early 1st Century C.E. Reprinted in, e.g., "The Works of Philo: Complete and Unabridged, New Updated Edition". Translated by Charles Duke Yonge, 136, 168, 200, 231. Peabody, Mass.: Hendrickson Pub., 1993. ISBN 0-943575-93-1.
*Josephus, "Antiquities of the Jews" [http://www.interhack.net/projects/library/antiquities-jews/b3c11.html 3:11:3–5.] Circa 93–94. Reprinted in, e.g., "The Works of Josephus: Complete and Unabridged, New Updated Edition". Translated by William Whiston, 96–97. Peabody, Mass.: Hendrickson Pub., 1987. ISBN 0-913573-86-8.

Classical rabbinic

*Mishnah: Nazir 7:3; Sotah 3:8; Keritot 6:9; Negaim 1:1–14:13. Land of Israel, circa 200 C.E. Reprinted in, e.g., "The Mishnah: A New Translation". Translated by Jacob Neusner, 444, 453, 851, 981–1012. New Haven: Yale University Press, 1988. ISBN 0-300-05022-4.
*Tosefta: Bikkurim 2:6; Shabbat 8:27; Megillah 2:4; Sotah 6:7; Eduyot 2:4; Negaim 1:1–9:9. Land of Israel, circa 300 C.E. Reprinted in, e.g., "The Tosefta: Translated from the Hebrew, with a New Introduction". Translated by Jacob Neusner, 1:350, 385, 857; 2:1253, 1709–44. Peabody, Mass.: Hendrickson Pub., 2002. ISBN 1-56563-642-2.
*Sifra 121:1–147:16. Land of Israel, 4th Century C.E. Reprinted in, e.g., "Sifra: An Analytical Translation". Translated by Jacob Neusner, 2:231–323. Atlanta: Scholars Press, 1988. ISBN 1-55540-206-2.
*Mekhilta of Rabbi Simeon 10:2. Land of Israel, 5th Century. Reprinted in, e.g., "Mekhilta de-Rabbi Shimon bar Yohai". Translated by W. David Nelson, 31. Philadelphia: Jewish Publication Society, 2006. ISBN 0-8276-0799-7.
*Leviticus Rabbah 2:6; 5:5; 14:1–16:1; 16:3–4, 6; 17:3–4; 18:2, 4–5; 21:2; 27:1, 10; 36:1. Land of Israel, 5th Century. Reprinted in, e.g., "Midrash Rabbah: Leviticus". Translated by H. Freedman and Maurice Simon, 4:24, 70, 177–98, 202, 205–07, 216–17, 219, 229, 232–33, 266, 344, 354, 456. London: Soncino Press, 1939. ISBN 0-900689-38-2.
*Babylonian Talmud: 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 Pubs., 2006.

Medieval

*Maimonides. "The Guide for the Perplexed", [http://www.sacred-texts.com/jud/gfp/gfp052.htm 1:42;] [http://www.sacred-texts.com/jud/gfp/gfp177.htm 3:41,] [http://www.sacred-texts.com/jud/gfp/gfp181.htm 45,] [http://www.sacred-texts.com/jud/gfp/gfp183.htm 47,] [http://www.sacred-texts.com/jud/gfp/gfp185.htm 49.] Cairo, Egypt, 1190. Reprinted in, e.g., Moses Maimonides. "The Guide for the Perplexed". Translated by Michael Friedländer, 56, 346, 357, 368, 379. New York: Dover Publications, 1956. ISBN 0-486-20351-4.
*Zohar [http://www.kabbalah.com/k/index.php/p=zohar/zohar&vol=30 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.
*Rashi. "Commentary". [http://www.chabad.org/library/article.asp?AID=9913&showrashi=true Leviticus 12–13.] Troyes, France, late 11th Century. Reprinted in, e.g., Rashi. "The Torah: With Rashi’s Commentary Translated, Annotated, and Elucidated". Translated and annotated by Yisrael Isser Zvi Herczeg, 3:135–57. Brooklyn: Mesorah Publications, 1994. ISBN 0-89906-028-5.
*Thomas Hobbes. "Leviathan", England, 1651. Reprint edited by C. B. Macpherson, 503–04. Harmondsworth, England: Penguin Classics, 1982. ISBN 0140431950.

Modern

*Thomas Mann. "Joseph and His Brothers". Translated by John E. Woods, 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 Milgrom. "Leviticus 1–16", 3:742–826. New York: Anchor Bible, 1998. ISBN 0-385-11434-6.

External links

* [http://www.mechon-mamre.org/p/pt/pt0312.htm Masoretic text and 1917 JPS translation]
* [http://Bible.ort.org/books/torahd5.asp?action=displaypage&book=3&chapter=12&verse=1&portion=27 Hear the parshah chanted]