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.

Read the other chapter of Vayikra

1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19 , 20 , 21 , 22 , 23 , 24 , 25 , 26 , 27

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