[Par-reg] Parshat Tazria - shiur

[Menachem Leibtag]

*************************************************************
     THE TANACH STUDY CENTER [http://www.tanach.org]
          In Memory of Rabbi Abraham Leibtag
     Shiurim in Chumash & Navi by Menachem Leibtag
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           for PARSHAT TAZRIA - From 7 to 8
               [& for Shmini Atzeret]

     What is so special about the number 'eight' in Chumash?
Is it only coincidental that:
 *   In Sefer Breishit - specifically the 'eighth day' is
chosen for Brit Milah;
 *   In Parshat Shmini - specifically the 'eighth day' is
chosen for the dedication of the Mishkan;
 *   In Parshat Metzora - the 'eighth day' is chosen for the
day on which the cleansed Metzora, Zav, and Zavah bring their
special korbanot;
 *   In Parshat Emor - the final holiday is "SHMINI atzeret" -
the 'eighth day' of Succot!
     In the following shiur, we attempt to explain why the
number eight is so special, based on the Biblical significance
of the number seven.

INTRODUCTION
     In previous shiurim we have discussed the special
relationship between the Number SEVEN and 'nature', especially
in regard to the "shalosh regalim" [the three pilgrimage
holidays].  For example, in our shiur our Parshat Emor we
noted that is not by chance that the Torah commands us to:
  * Celebrate specifically SEVEN days of Chag Ha'matzot in
  the spring; and then -
  * To count SEVEN weeks until the grain harvest holiday of
  Shavuot; and finally -
  * To celebrate our fruit harvest during the SEVEN days of
  Succot.

     The fact that each of these holidays include either seven
days or seven weeks suggests a connection between the number
seven and agriculture. By emphasizing SEVEN in relation to
these agricultural holidays, the Torah highlights our need to
recognize that the powers of nature are indeed God's creation,
and we must thank Him accordingly.
  Similarly, our shiur on Parshat Breishit discussed how the
Torah presents of the story of Creation as taking place in
SEVEN days - to emphasize how the very creation of 'nature'
itself was a willful act of the One God - and not the result
of conflicts among a pantheon of many gods, each exerting its
power over a certain part of nature.
     In the following shiur, we return to Sefer Breishit in
search of the biblical significance of the number 'eight', to
show how and why it should relate to those 'seven' days of
Creation.

EIGHT & BRIT MILAH
     In some of the examples quoted above from Sefer Vayikra,
'eight' appears to be significant simply because it follows a
sequence of 'seven' days. For example:
 *   "Yom Ha'shmini" follows the SEVEN days of the "miluim";
 *   The korbanot on the eighth day of the Metzora and Zav
follow their minimum SEVEN day "tahara" period;
 *   "Shmini Atzeret" follows the SEVEN days of Succot.

     However, when God first commanded Avraham Avinu that
"brit milah" must be performed on the 'eighth day' after a
child's birth (see Breishit 17:12) - there is no apparent
reason why God chose specifically the 'eighth day'.
Certainly, it had nothing to do with a prior period of 'seven
days' (as did the other examples of a special 'eighth day'
mentioned above).
  [Even though we are told in Parshat Tazria that the mother
  is "tamey" (spiritually unclean) for the first seven days
  after her son's birth (see Vayikra 12:2-5), there does not
  appear to be any logical connection between these seven
  days and the commandment to perform "milah' on the eighth
  day that was first given way back in Sefer Breishit.  In
  fact, it seems quite the opposite - that because brit milah
  needs to be performed on the eighth day, her 'tumah' period
  is 'truncated' from 14 days to seven days.  ]
  
     In the following shiur, we re-examine this covenant
between God and Avraham Avinu [17:1-11/ better known as "brit
milah"] in the 'wider' context of Sefer Breishit - to uncover
a thematic connection between the 'eighth day' and the 'seven
days' of Creation.  [Hopefully, it will help us understand not
only why "milah" is on the 'eighth day', but also why the
holiday of "Shmini Atzeret" is so important.]

  As you most probably recall, the Torah uses several names
to describe God (e.g. Elokim, Havaya, kel-shaddai, etc.).
However, when the narrative of  "brit milah" begins in chapter
17, something very peculiar takes place, as God introduces
Himself to Avraham Avinu for the first time as "kel-shaddai" -
after which the Torah consistently refers to God as "Elokim"
(until the end of that chapter).
  To appreciate the thematic importance of this observation,
we must first undertake a quick review of all the previous
instances in Sefer Breishit when God spoke to man, paying
special attention to when the Torah uses "shem Elokim".

IN WHAT 'NAME' DOES GOD SPEAK TO MAN?
     In our shiur on Parshat Breishit, we explained how
Chumash presents two parallel stories of God's creation of the
universe:
  1) "b'shem ELOKIM" (1:1 -2:4) - [or  'perek aleph']
     which focused on God's creation of NATURE, i.e. a
     structured universe, in SEVEN days.

  2) "b'shem HAVAYA" (2:5-4:26) - [or 'perek bet']
     which focused on God's special relationship with Man,
     i.e. the creation of Gan Eden, and man's banishment from
     that environment after he sinned.

     Without going into the complex details and deeper meaning
of this 'double presentation', we will simply posit that God's
relationship with man develops along the lines of each of
these two perspectives, as each of these divine Name will
reflect a different perspective of the developing relationship
between man and God.
     For example, in perek aleph, God - b'shem Elokim -
blesses man that he be fruitful & multiply, master the earth
and rule over all other living creatures (see 1:26-28). In
contrast to this perspective of man as ruler over God's
Creations, in perek bet - b'shem Havaya -man is created in
order to become God's servant, whose job is to tend and watch
over His Garden (see 2:15-17).
     This 'double perspective' is found once again in the
Torah's account of the Flood, as God's decision to destroy the
generation of the Flood (due to their sinful behavior) is
presented according to both of these perspectives:
     1) b'shem Elokim - see 6:9-6:22.
     2) b'shem Havaya - see 6:5-8 & 7:1-5.

     Likewise, in the aftermath of the MABUL, God redefines
His relationship with man, again from both perspectives:
     1) b'shem Elokim - see 9:1-17
     2) b'shem Havaya - see 8:18-21

     After the flood, the Torah describes ["b'shem Elokim"]
how the children of Noach multiply and disperse into seventy
nations (10:1-32), but immediately afterwards details God's
punishment of the builders of the Tower of Babel while
referring to God using "shem Havaya" (see 11:1-10).

     At this point in Chumash (i.e. at the beginning of
Parshat Lech Lecha) this pattern (of 'double presentation')
seems to end - for the Torah uses exclusively "shem Havaya" as
it describes all the conversations between God and Avraham
Avinu, from chapter 12 thru chapter 16.  The Torah's exclusive
use of "shem Havaya" to describe these encounters is
thematically consistent with our assertion that God's Name of
"Havaya" relates to the special relationship between man and
God - where man is expected to act as a servant of God.
     For example, God's choice of Avraham Avinu to become the
forefather of His special nation is described b'shem Havaya
(see 12:1-9); so too His re-iteration of that promise after
Lot's departure (see 13:14-17).
  Similarly, when God formalizes that promise into a covenant
in "brit bein ha'btarim" (see 15:1-20) - again we find the
Torah's employs "shem Havaya" in its description of God.
  
  For some reason, this exclusive (and logical) use of "shem
Havaya" in the Torah's description of God's relationship with
Avraham Avinu changes in chapter seventeen - when the Torah
first uses "shem Elokim" to describe how God speaks to Avraham
Avinu at "brit milah"!
     To understand the reason for this sudden change, let's
take a closer look at how that chapter begins, noticing how
God first introduces Himself as "kel sha-dai" before speaking
to him b'shem ELOKIM:
  "When Avram was ninety-nine years, God [HAVAYA] appeared to
  Avram and said to him: "ANI KEL SHA-DAI", walk before Me
  and be blameless. And I will establish My COVENANT between
  Me and you... Avram fell on his face, and God [ELOKIM]
  spoke to him saying... This is my COVENANT with you..."
  (17:1-4)

  As you study these psukim, and the ones that follow, note
how God (b'shem Elokim):
     a) changes Avram's name to Avraham;
     b) blesses him that he will multiply ("pru u'rvu");
     c) promises that he will become a great nation;
     d) promises him and his future generations Eretz Canaan;
     e) promises to be his God ("le'hiyot l'cha l'ELOKIM");
     f) commands him to circumcise his male children, etc.

     In addition to these details in these psukim, pay
attention as well to their style - as they share some very
interesting similarities to the only two earlier instances
where Chumash uses " shem Elokim" to describe God speaking to
man:
     (I) After the creation of man on the sixth day (1:27-30);
     (II) After the Flood (see 9:1-17).

     To verify this, review those two sets of psukim, noting
the parallels to the narrative of "brit milah":
  I)   On the sixth day, after man is created b'tzelem
  ELOKIM, God (b'shem ELOKIM) blesses him that he should:
          a) be fruitful and multiply ("pru u'rvu");
          b) be master and ruler of the living kingdom;
          c) eat from the plants and fruit of the trees.

 II)   Some ten generations later, after the Flood, God
  (b'shem ELOKIM) blesses Noach and his children in a very
  similar fashion (9:1-7), including:
          a) to be fruitful and multiply ("pru u'rvu");
          b) to be master of the living kingdom;
          c) permission to eat living creatures (not only
plants);

     However, the most striking parallel to "brit milah" is
found in the special covenant that God ["b'shem Elokim"] makes
with Noach immediately after these blessings as described in
9:8-12:
  "vhakimoti et briti itchem...   [9:11/ compare 17:7-8]
  "va'yomer Elokim, zot ot ha'brit..." [19:12/ compare 17:9-
10]

  This covenant, better known as "brit ha'keshet" (the
rainbow covenant), reflects the establishment of a special
relationship between God and mankind, as God promises that He
will never again bring about the total destruction of His
Creation. [See 9:11-15 / see also Ramban on 6:18, especially
his final explanation of the word "brit", based on the word
"briya"!]
     It is rather amazing that the next time that God speaks
to man b'shem Elokim is only some ten generations later - at
Brit Milah, when He challenges Avraham Avinu to accept yet
another covenant. Note the striking textual similarities
between these two covenants, i.e. "brit Milah" and "brit
ha'keshet":
     a) to be fruitful and multiply 9:1 / 17:2,6;
     c) "v'hakimoti et briti..."  9:11 / 17:7;
     d) "ha'aterz" // "eretz canaan"   9:13,16,17 / 17:8
     e) "ot brit": "ha'milah // ha'keshet"  9:13,17/  17:12;
       [to verify this, open your Tanach & compare them
yourself]

     However, in addition to these similarities, in "brit
Milah" we find an additional, yet very important promise -
"l'hiyot lachem l'Elokim" [to be a God for you"] - reflecting
a much CLOSER relationship with God. In fact, this key phrase
is repeated twice, for it emphasizes and defines the purpose
of Brit Milah (read 17:7-8 carefully!).

ONE STEP 'ABOVE' NATURE
     With this background, we can suggest a reason for why God
[b'shem Elokim] commands Avraham to perform "brit milah"
specifically on the eighth day.
     Note the progression that has emerged as we followed
God's relationship with man, from the perspective of 'shem
Elokim':
STAGE 1)  The Creation of NATURE in SEVEN days (1:1-2:4);
STAGE 2)  The covenant with Noach after the Flood (9:1-17);
STAGE 3)  The "Brit Milah" covenant with Avraham Avinu to be
performed on the EIGHTH day (17:1-14).

     One could suggest that circumcision on the EIGHTH day
relates to this elevation of man's spiritual level, ONE step
above the level of his original creation in SEVEN days.
     Let's explain this statement, based on the three stages
of this progression b'shem Elokim:

(1)  During the first seven days, God brought the universe to
a stage of development where it appears to 'take care of
itself'. Be it vegetation, animal, or man, all species of life
secure their existence by their ability to reproduce; they
become fruitful and multiply (e.g. "zo'ray'ah zerah", "zachar
u'nekeyvah", "pru u'rvu", etc.). Man's mastery of this
creation, his desire to conquer and his ability to harness it,
are all part of this phenomenon that we call NATURE. The first
chapter of Breishit teaches us that [what we refer to as]
nature, did not just happen by chance, rather it was a willful
act of God.  [By resting on Shabbat, once every seven days, we
remind ourselves of this point.]

(2)  After the "mabul", God (b'shem Elokim) 'starts over' by
re-establishing His relationship with mankind in a covenant
with Noach, known as "brit ha'keshet". This covenant reflects
a relationship very similar to that in God's original creation
in seven days, with some 'minor' changes: Man remains master
of His universe (9:2), with a 'small change' in his diet (9:3-
5), and a commandment that it is forbidden to murder a fellow
human (9:6-7). However, the basic laws of nature remain the
same (see 9:8).

(3)  Up until Brit Milah, man's relationship with God b'shem
Elokim remained distant. Although Man was the pinnacle of
God's creation with certain minimal expectations of moral
behavior, he was basically just part of nature. Man was given
power; he acted like God (b'tzelem Elokim), but was not CLOSE
to Him. At Brit Milah, Avraham is raised to a higher level. He
and his offspring are chosen to represent God as His special
nation, and towards that purpose, they are awarded a special
relationship with God, as they are now destined to represent
Him, i.e. -"li'hiyot lachem l'Elokim".
  Then, as an "ot" [a sign] to symbolize this relationship,
they are commanded to circumcise their children on the 'eighth
day'.  Hence, "milah" specifically on the EIGHTH day may
reflect this additional level in the creation process, which
first took place in SEVEN days. [What the Maharal refers to as
"m'al ha'teva - above nature!]
  
     In other words, the eighth day can be understood as
representative of one final stage of the creation process.
Just as the seven days of Creation - b'shem Elokim] - included
a progression from "domem" (the inanimate objects / i.e.
"shmayim v'aretz"); to "tzomayach" (vegetation); to "chai"
(the animal kingdom); to "adam" (man) - the 'eighth day'
reflects how man has been elevated to a higher level in his
relationship with God.
  To elevate Creation to a higher awareness of God's
existence, a special covenant is made with the offspring of
Avraham, and we remind ourselves of this covenant specifically
by performing "brit Milah" on the eighth day after a child's
birth.
  [This interpretation could reflect a statement made by
  Reish Lakish, explaining the meaning of God's name "kel sha-
  dai" which is first introduced at Brit Milah (see 17:1-2):
     What's the meaning of "ani kel-sha'dai"? God said: I am
  the One who said to the world "dai" - enough, or stop]."
                (see Yalkut Shimoni siman 81, Chagiga 12a)
     [See also commentary of the "Torah Tmima" on this pasuk.]

     This explanation may help us understand the complexity in
the opening lines of the Brit Milah narrative: God, b'shem
Havaya - the Name of God which Avraham is familiar with up
until this point - informs Avraham that He is "kel sha-dai",
the God who had 'stopped' His process of creation after seven
days (17:1-2). Now, b'shem Elokim, the Name of God that
orchestrated the creation in seven days, intervenes yet one
more time. He establishes a covenant with Avraham, to command
him with the mitzvah of "brit milah", to raise him ONE level
higher, i.e. closer to God.
     Thus, God's commandment that we perform Brit Milah on the
eighth day is not incidental. Rather, it reflects the very
nature of our special relationship with God.  In fact, one
could suggest that God's relationship with His nation now
becomes part of 'the nature of the universe'.  Just as the sun
will always rise and set, so too, Am Yisrael will always be
His nation to represent him (see Yirmiyahu 33:19-26); as
reflected by the Torah's use of "shem Elokim".:
     With this background, let's return to the various
examples of this '7 - 8' relationship in Sefer Vayikra, as
"brit milah" on the eighth day was only one example.

SEVEN DAYS "MILUIM" / "YOM HA'SHMINI":
     As explained in our shiur on Parshat Shmini, the seven
days necessary to dedicate the Mishkan reflect the parallel
between Bnei Yisrael's construction of the Mishkan to serve
God, to God's creation of nature in seven days, to serve Him.
[See Tehillim 104 - "borchi nafshi..."!]
  Then, on the 'eighth day' ["yom ha'shmini"], God commands
Bnei Yisrael to offer a special set of korbanot - in
anticipation of His "shchinah" that will descend upon the
Mishkan - reflecting the return of God's presence.  In this
manner, the Mishkan now becomes the focal point for the
development of the special relationship between God and Bnei
Yisrael, just as "brit milah" on the eighth day was a sign of
that special covenant.

SEVEN DAYS "TAHARA" / EIGHTH DAY "KORBANOT" (Metzora, Zav,
Zava):
     Different types of "tumah" are caused by some abnormal
behavior of the body. Seven days of "tahara" are required to
return the "tamei" person back to the 'camp' - to his normal
existence, his natural habitat. Then on the eighth day, he
must bring a special korban to allow his entry into the
Mishkan.
  [Note the parallel between this process, and its korbanot,
  to that of the kohanim during the seven-day miluim and Yom
  ha'Shmini.]

SEVEN DAYS OF SUCCOT / SHMINI ATZERET:
     As agriculture and nature go hand in hand, all of the
agricultural holidays follow cycles of seven (see Vayikra
chapter 23). In the spring (chag ha'aviv), as the grain
harvest begins, we bring "korban ha'omer"  and celebrate chag
ha'matzot for SEVEN days. Then we count SEVEN WEEKS until the
completion of the wheat harvest, bring "korban shtei
ha'lechem", and celebrate chag ha'SHAVUOT. On succot, "chag
ha'asif", at the end of the agricultural year ("b'tzeit
ha'shana /see Shmot 23:16), we thank God for our fruit harvest
by celebrating for seven days and bringing the "arba minim" to
the Mikdash.
  At the very end of this cycle of agricultural holidays, we
add SHMINI ATZERET, a special gathering with no special
agricultural mitzvah. It is simply a time to stop and reflect
on the holiday season and year that has passed. On this
'eighth day', we focus on the special relationship between God
and Bnei Yisrael.
     This special relationship between God and Bnei Yisrael
that began with Brit Milah, reaches its fullest expression
with Matan Torah with Brit Sinai.
     Based on this interpretation, it is understandable why
Chazal chose this holiday to celebrate as SIMCHAT TORAH, and
to conclude on this day the yearly 'cycle' of reading the
Torah.

                              shabbat shalom,
                              menachem

======================
FOR FURTHER IYUN
A. In what way could Shavuot be considered the "eighth", after
seven cycles of seven. Compare this to the din of the Yovel
year in parshat B'har. Why do you think that Chazal refer to
Shavuot as "chag ha'atzeret". In what way is it similar to
"Shmini Atzeret".

B. Based on the above shiur, why do you think that prior to
Brit Milah, God changes both Avraham's and Sarah's names by
adding a "hey"?  Relate your answer to Hashem's name and His
introduction in 17:1-4.

C. Based on the parallels between creation and brit milah, why
do you think God chose to make the "ot" of this covenant on
the part of the body which performs "pru u'rvu".
     Explain why we thank God in birchat ha'mazon for the
"aretz", then "britcha asher chatamta bi'bsareinu", and then
toratcha sh'limad'tanu"

D. Note in Sefer Yirmiyahu that even the Creation itself is
considered a covenant: see 33:25-26, and relate these psukim
to the above shiur.

E. Relate the above shiur to the minhag of "sheva brachot" at
a wedding, and the seven days of mourning after death.

F. See Rambam Hilchot M'lachim chapter nine [the laws
concerning the SEVEN mitzvot of Bnei Noach]. Relate this
Rambam to the above shiur.