Why is
child birth of women considered Tumah?
Why
require a women to offer Olah and Chattat ?:
Tumah is an impurity,
involves death and decay, also translate as contamination, defilement,
pollution,
Judaism view on Tzaria
The Talmud
explains that when a woman is in the pain of childbirth, she might
inadvertently curse her husband or take a vow never to let him touch her again,
and because of that, she must bring a sin offering to exonerate herself from
her rash vow or her resentful thoughts.
Women who
have gone through the pain of childbirth may find this explanation amusing, and
even concur with some of the sentiments, but this is hardly a credible
interpretation. It may be so it the women who suffer very hard
labour, and some might lead to eventual death on herself. (Rachel)
Messianic Rabbi Yaakov Ben Yosef wrote in one his
article:
These
offerings were required for a remembrance that sin enters the lives of
everyone.
From the
beginning children are born into a world that is decaying as a result of sin.
However,
when HaShem commanded Adam and Hava to be fruitful and multiply, the world was not
in a state of decay.
After Adam
and Hava ate of the fruit of knowledge of good and evil;
the decay started. As a result HaShem changed childbirth to reflect the
decay that Adam and Hava’s transgression had caused.
Even though
Adam and Hava were commanded to be fruitful and multiply, they and their
children suffered the consequences of their actions.
Childbirth
would no longer be the peaceful experience HaShem originally wanted. B’resheet
1:28 in the Complete Jewish Bible states “To the woman he said, “I will greatly increase your pain in childbirth. You will bring forth children in pain.””
After the
fall, pain and struggle became a normal part of childbirth. Each time a child
is born we are reminded of the transgression of Adam and Hava.
Object lesson
niddah: someone who is
separated or menstruate - an object lesson to remind us that sin separates us
from Hashem.
The Books of the Good News An account of Yeshua coming into contact
with a woman who had suffered from a discharge of blood for twelve years (Mt.
9:20–22; Mk. 5:25–34; Lk. 8:43–48).
Whatever
the cause of her loss of blood, the Levitical restrictions (esp. 15:19–33)
rendered her ritually unclean, and likewise anyone and anything she might
touch, thus making her an exile among her own people.
The moment
the woman touched the cloak of Yeshua, however, she was healed by the power of
Elohim, and her defilement removed. The Brit Hadashah is silent about whether
the woman's actions rendered Yeshua ceremonially unclean and about her
obligation to bring the prescribed offerings following cessation of her
discharge (cf. Lev. 15:28–30). ---Marvin Wilson
To rectify
the situation HaShem initiated an offering ritual that would remind parents
that HaShem was redeeming the world from the decay that was present. In other
words, the pain and travail of childbirth reminds us of Adam’s sin, while the
offerings remind us that HaShem’s salvation delivers us from our sins and the
sins of our fathers.
Living Hope – covenant – New beginning
“in the eighth
day the flesh of his foreskin shall be circumcised.” Hoping for a future
redemption requires faith. Circumcision is a perfect example of how faith in
HaShem’s future redemption helps mankind to continue living by His
commandments.
Circumcision on the eighth day
is a reminder of the redemptive promises HaShem gave to Avraham.
B’resheet
17:12 states “he that is eight days old shall be circumcised among you, every
man child in your generations, he that is born in the house, or bought with
money of any stranger, which is not of thy seed.”
The
circumcision of a male child on the eighth day was a sign that the covenant
between HaShem and Avraham was still in effect.
We see Yeshua is that promise of the blood covenant, the
everlasting covenant
Yeshua
became the author of eternal salvation..
(Hebrews 5:9)
Proclamation of the Avrahamic Covenant
As a result,
every time a male child became circumcised HaShem was declaring that He would
deliver Avraham’s descendants and give them a land to possess.
B’resheet
17:8 states “I will give unto thee, and to thy seed after thee, the land
wherein thou art a stranger, all the land of Canaan, for an everlasting
possession; and I will be their God.”
HaShem’s
promise to Avraham and his descendants guaranteed that His salvation
resided in Yisrael.
We understand that Yeshua is
much better covenant of Avraham see Hebrews 8
By Rabbi Yaakov ben Yosef – ABOUT-Torah.org
Tzara'at t[rc skin disorders. The KJV says leprosy,
but this is a mistranslation.
The distinctive symptom of
tzara’at in human is scale-like eruptions of the skin, similar to psoriasis and
vitiligo (white patch, depigmentation of skin), not all of the symptoms
correspond. Tzara’at in fabrics and building material are type of mildew (Mould,
fungi)
These skin
disorders “[were] a plague often inflicted immediately by the hand of Elohim.
A Metzora
is a Jew who has been afflicted by a terrible skin disease called Tzorat,
caused by false egotism and Lashon Hara
(speaking in a damaging way about people).
a "negah" - a physical skin
disease that expresses a spiritual ailment.
metzora is locked away for a week (Leviticus 13:4) or
sometimes two weeks (Leviticus 13:5). This shows us that different people require
different amounts of time to extricate themselves from their spiritual
degradation.
The metzora had to tear his clothes like a mourner,
remain all alone, and cry out: “Unclean! Stay away! Do not become tamei
(impure) because of me!” (no one was permitted to come within eight feet of
him). While so isolated, the metzora would have opportunity to perform teshuvah
(repentance) and find healing
shut up quarantine
shivat yamim shivat
yamim; yom hashevi'i yom hashevi'I
Torah forewarn about the
plague of Tzaraat
Devarim 24:8 Take heed in the nega (plague) Tzaraat, that thou observe diligently, and do according to
all that the Kohenim the Leviim shall teach you: as I commanded them, so ye shall
observe to do.
Tzaraat is usually
supernatural disease a divine judgment of those who practice lashon hara, also
pride. Lashon hara begins with ha satan at the garden of Eden.
Example of bible characters
of people who contracted this disease
Chapter 13 – Number 12 - By: Rabbi Yehudah ben Shomeyr
· Num 12:10 And the cloud departed from off the tabernacle; and,
behold, Miryam became metzara (מצרעת), white as snow: and Aharon looked upon
Miryam, and, behold, she was
metzarot (מצרעת)., she was healed through intercessory prayer of Mosheh and the Israelites.
Miriyam
a Leader in Israel, Mosheh's Sister contracted Tzara'at because of
LaShon Hara (Evil Tongue) Speaking evil about Moshe.
Two main examples of LaShon Hara taken from the Booklet, "Guarding the
Tongue" by Dean and Susan Wheelock based on the works of Chofetz Chaim
is:
• Making a remark that in any way puts down or belittles another person.
• Making a remark which causes another person to feel bad or be hurt physically,
mentally, emotionally, spiritually or financially.
We can
commit LaShon Hara not only by what we say, but what we write or
say with our attitude, actions, and or body language. And it is also
a sin to listen to, believe and or repeat the LaShon Hara of others.
Proverbs
18:21 Death and life [are] in the power of the tongue: and they
that love it shall eat the fruit thereof.
· Uriyahu Ben Amatzyahu struck with Tazraat by Hashem in 2 chr 26:16-23 who
lived up himself when in temple to offer incense which is only
Kohen were allow to offer incense
· Naaman king of Syria who had leper dip himself seven times
in the pool and was cleanse (2 kings 5:1-15),
· Mattityahu 8:1-4:A metzorah (leper) humbly approach Yeshua, asked
Yeshua if He will that the leper would be clean. Yeshua touch the leper the
leprosy flee thus he was cleansed.
· Luke 17:11-19 – Yeshua heal the ten leper, after they heal
Yeshua instruct them to show to Kohen, out of the ten only one return to thank
him and give glory to Elohim.
What the patient should do?
an
infected person must recognize that this discoloration could be tzaraat,
and bring it to a Kohen for a decision. One could potentially overlook
the infliction as a natural occurrence. Instead, the patient must realize that
just as everything else is directed by Hashem, so might this skin ailment be
Hashem's message to him.
So
he must go to a Kohen, a figure whose service in the Temple helped
people gain atonement for their sins. Hopefully, while the inflicted person
stands next to this figure of atonement, maybe he'll introspect, pinpoint his
wrongdoings, and come to do teshuvah (repentance) for them.
In
this way, tzaraat acts as a divine wake up call, urging a person to do teshuvah.
But it is up to the afflicted person to accept it in that way, and follow the
Torah's procedure of going to a Kohen for assessment and introspection.
If he looks away and views it as a natural skin irritation, then he's missed
the point entirely.
only Yeshua has the power
and ability to heal the lepers. The Kohen cannot perform the healing, the kohen
only look, see, examine, consider, pronounce and shut up (quarantine) the
Tzara.
According
to the Rabbis there was believe that view that when the Moshiach
comes the Tumah or leprosy will flee from Him thus He does not contract from disease and Tamei – unclean. Genuine
Moshiach, tumah, leprosy, death flee.
Suffered isolation – social
outcast
He must live
'outside of the camp' away from all normal people, and everything and everyone
he touches becomes 'impure'. Tzaraas was a spiritual
illness whose identifying mark was a white patch or patches appearing on the
skin of a person, the walls of a home or on a garment. This patch, plus several
secondary symptoms, determined the person as being temporarily
"impure" and required him or her to separate from the public and
undergo an intense program of introspection and spiritual healing.
Once
the symptoms of the illness were gone, a detailed process of purification would
begin, following which the person was deemed pure once again and restored to his
untarnished condition.
Rabbi
Yehudah ben Shomeyr in one his commentaries explain:
14:1-32 The
Purification of one who had been afflicted with Tzara'ats is like Yom Kippur
and the inauguration of the Kohenim combined.
The Kohen goes outside the camp to where the former leper is. Yeshua Kohen Ha
Gadol and Messiah comes to meet us when we are at when we have been infected
with sin and have made Teshuvah.
Purification process often painstaking:
Two
birds
were brought forth.
One
was slaughtered with its blood poured into an earthenware vessel of spring
water;
This
represents the blood and destruction caused by malicious talk and how it
tarnishes the vibrancy and freshness of life.
the
other bird, together with a piece of cedar wood, crimson thread (a wool dyed
with pigment made from an insect or snail)
a hyssop (a very low plant) were dipped into the
blood-water mixture
The Hyssop
was and aromatic cleansing instrument of atonement. The Aroma of the Hyssop is like the
incense burned in the Tabernacle and
like the incense of our prayers. Hyssop
was used to apply the blood of the Pesach lamb on the door post during the Exodus. It was used at the execution of
Yeshua to relieve his thirst.
John 19:29 "Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put
it upon hyssop, and put it to his
mouth." ----- Rabbi Yehudah
comments
sprinkled
upon the person being purified seven times.
The
second bird was then sent free "upon the open field."
The
second bird teaches us that we are accountable not only for our evil speech; we
are also called to task for all the words we could have said but we did not.
"The word you had not sense to say, who knows how grand it might have
rung?"
The
second bird is thus sent away to the field in order to chirp and spread the
importance of gentle healing and positive speech.
What
is the significance behind this apparently bizarre ritual?
The
sages explain
(1):
Because the plague of tzaraas (leprosy) comes in punishment for evil and
malicious talk, defaming another human being which is an act of chatter,
therefore birds are needed for his purification, because birds chatter
continuously with a twittering sound." Malicious talk defames and degrades
other people. In our desperate need to feel better about ourselves, we describe
the lowliness of others. In our pressing need to muse ourselves, we cut down
others.
(2)To
be human is to emulate the Divine who created the universe through words. We
too have the power to create worlds, embrace souls and heal hearts through
words.
(3):
"Evil speech kills three people:
the
person who says it,
the
person about whom it is said, and
the
person who listens to it - and
the
person who listens to it is worse than the one who says it." Why? Because he take pleasure in the sin.
Scripture reference concern
Lashon hara
Yaakov 3:5
Even so the tongue is a little member, and boasteth great
things. Behold, how great a matter a little fire kindleth !
Yaakov 3:6 And the tongue
is a fire, a world of iniquity: so is the tongue
among our members, that it defileth the whole body, and setteth on fire the
course of nature; and it is set on fire of hell.
Yaakov 3:8 But the tongue
can no man tame; it is an unruly evil, full of deadly poison.
Job 6:24 Teach me, and I will hold my tongue: and cause me to understand wherein I
have erred.
Tehillim 37:30 The mouth of the righteous speaketh
wisdom, and his tongue talketh of
judgment.