The Pains of Renewal, Birth and Redemption

Parashat Hashavua - Shabbat Tazria - Metzora 5785

Rabbi Eliezer Haim Shenvald

In Tribute to the Heroism of the Fallen, and in Prayer for the Success and Protection of IDF Soldiers, That No Harm Shall Befall Them, for the Recovery of All the Wounded, and for the Return of the Captives.

To correctly understand current events and processes, it is important to peel away their external layers and the masks placed upon them, and identify their inner core, what drives them.

From the very beginning of creation, the world and all its components have been in a state of continuous advancement and renewal, as we mention in prayer:

וּבְטוּבוֹ מְחַדֵּשׁ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית

"…and in His goodness renews every day, continually, the work of creation".

The world exists between two poles: the stable and unchanging component, and the component that constantly renews. Renewal is essential for the world to progress toward fulfilling its purpose, building on the previous stage, and sometimes even upon its ruins. Every living cell contains elements that allow it to exist in the present, elements to create a future cell, and elements that, at the right time, cause its death once it has fulfilled its purpose. To ensure that renewal does not undermine the basic stability and certainty of reality, G-d embedded within it fixed and unchanging foundations.

The process of change has two aspects, like two sides of the same coin: On the one hand, renewal itself brings joy, challenge, and hope; on the other hand, the "birth pangs of renewal": the sorrow over the loss of what was familiar, beloved, and dear to our hearts. Sometimes, existing realities attempt to preserve themselves and resist processes of renewal in an effort to prevent change. While change can be delayed, it cannot be entirely prevented. Moreover, the stronger the resistance, the more intense the "birth pangs of renewal" and the accompanying pain.

One of the meanings of faith in G-d and His providence over reality is the belief that processes of renewal ultimately lead the world toward a better reality, not, Heaven forbid, toward destruction.

Similar processes occur in the social and cultural arenas, both within humanity at large and within Israeli society in particular. There is progress, yet the eternal values embedded in the soul of the Torah and its commandments remain fixed.

In our Torah portion, we find an example of the principle of renewal on a personal and familial level. The portion opens with the Torah’s description of the creation of new life:

אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה...

"If a woman conceives, and bears a child…” (Vayikra 12:2)

After the period of pregnancy comes the wondrous and emotional stage of childbirth, the appearance of new life in the world. Following childbirth, the new mother brings a double offering: a burnt offering (Olah) and a sin offering (Hatat):

וּבִמְלֹאת יְמֵי טׇהֳרָהּ לְבֵן אוֹ לְבַת תָּבִיא כֶּבֶשׂ בֶּן⁠ שְׁנָתוֹ לְעֹלָה וּבֶן⁠ יוֹנָה אוֹ⁠ תֹר לְחַטָּאת אֶל⁠ פֶּתַח אֹהֶל⁠ מוֹעֵד אֶל⁠ הַכֹּהֵן.

“When the days of her purification are completed, for a son or for a daughter, she shall bring to the priest at the door of the Tent of Meeting a year-old lamb for a burnt offering and a young pigeon or a turtledove for a sin offering”. (Ibid. 6)

The commentators questioned the purpose of this offering:

כי מה חטאה בזמן הלידה שתצריכנה התורה קרבן

“What sin did the woman commit at the time she gave birth that the Torah should impose upon her the need to offer a sin-offering?” (Rabbeinu Bachya)

The Sefer HaChinuch (168) explains the dual aspects of the double offering: firstly, an expression of gratitude to G-d for saving her from the dangers of childbirth, a visible miracle; and secondly, atonement for an oath that the woman may impulsively have made during the pains of labor, vowing not to be with her husband again, a vow she cannot uphold and thus needs atonement. 

מִשָּׁרְשֵׁי הַמִּצְוָה. כְּדֵי שֶׁתִּתְעוֹרֵר מִתּוֹךְ הַפְּעֻלָּה לָתֵת הוֹדָאָה לָאֵל בָּרוּךְ הוּא שֶׁהִצִּילָהּ מֵחֶבְלֵי יוֹלֵדָה שֶׁהוּא דְּבַר נֵס. וְעוֹד אָמְרוּ זִכְרוֹנָם לִבְרָכָה (נדה לא ב), שֶׁהָאִשָּׁה קוֹפֶצֶת וְנִשְׁבַּעַת בְּעֵת צִירֶיהָ שֶׁלֹּא תִּזָּקֵק עוֹד לָאִישׁ, וּלְפִיכָךְ צְרִיכָה כַּפָּרָה, וְעַל כֵּן יִקָּרֵא קָרְבָּנָהּ חַטָּאת, וְנֶאֱמַר בָּהּ (שם ח) וְכִפֶּר עָלֶיהָ הַכֹּהֵן.

“It is from the roots of the commandment [that it is] in order that she be aroused by action to give thanks to G-d, blessed be He, who saved her from the pangs of her birth, which is a miraculous thing. And also they, may their memory be blessed, said (Niddah 31b) that a woman rushes to swear at the time of her throes that she will no longer [have sexual relations with] a man. And therefore, she requires atonement, and hence her sacrifice is called a sin-offering, and it is stated about her, “and the priest shall atone for her” (Vayikra 12:8).

It can be suggested that the double offering reflects the two sides of renewal: the burnt offering expresses the miracle and the joy of new life despite the dangers, while the sin offering reflects the pain of the “birth pangs,” producing a severe oath requiring atonement (see Ramban and Minchat Chinuch, who questions why in that case she does not bring a thanksgiving offering instead).

Labor pains are an intrinsic part of the birth process itself, change comes through the pain of "birth pangs."

A similar principle appears on the national and global scale, in the development of the world and its steps toward redemption and a better future. These steps are accompanied by the "birth pangs of redemption" – “Chevlei Mashiach”, the trials that will befall mankind preceding the advent of the Messiah, described as hardships and pains, likened to labor pains (Sanhedrin 98b). Nevertheless, their renewal sign is tied to new children. In the redemption, we will once again see children playing in the streets of Jerusalem: 

וּרְחֹבוֹת הָעִיר יִמָּלְאוּ יְלָדִים וִילָדוֹת מְשַׂחֲקִים בִּרְחֹבֹתֶיהָ

"The streets of the city will be full of boys and girls playing in its streets.⁠" (Zechariah 8:5).

Rabbi Kook Zt"l explained the role of the “Chevlei Mashiach” in the current redemption process: 

“We have a tradition that there will be a spiritual rebellion in the Land of Israel and among Israel when the beginning of the nation's revival is stirred to come. The material peace that will come to part of the nation, who will imagine that they have reached their full goal, will diminish the spirit, and days will come when it will be said: I have no pleasure in them. The aspiration for lofty and holy ideals will cease, and naturally, the spirit will descend and sink, until a storm will come and cause an upheaval, and it will then be clearly seen that Israel’s strength lies in the eternal holiness, in the light of G-d and His Torah, in the desire for spiritual light, which is the complete power that triumphs over all worlds and their forces. 

This need for rebellion, this tendency toward materialism, must be born strongly in the entire nation after many generations have passed in which the need and ability for material pursuits were completely lost to the nation. When this tendency is born, it will erupt in fury and cause storms; and these are the ‘birth pangs of the Messiah,’ which will sweeten the entire world through their pain”. (Orot HaTechiyah, 44)