| Any woman who gives birth must have her needs met and more. That sounds like a line from a policy statement by Planned Parenthood or the Children's Defense Fund, but I read those words in a collection of traditional commentaries, Iturei Torah (4:67), quoting the Belzer Rebbe. The statement is not derived from any modern conception of the rights of women and children. Rather it is derived from a passage in this week's Torah portion that, on the surface, appears to be talking about how women are ritually impure after giving birth. |  |
The commentary observes, as did Rashi, that these verses about the ritual of purification for such a woman appear to be out of order:
[The priest] shall offer [the mother’s offering of a sheep and a dove] before Adonai and make expiation on her behalf; she shall then be pure from her flow of blood. This is the Torah of one who gives birth to a male or female child. If she has insufficient means for a sheep, she shall take two two pigeons or doves, one for a burnt offering and one for a purgation offering. The priest shall make expiation on her behalf, and she shall be pure. (Leviticus 12:7-9)
Why, they wonder, is the offering of the sheep and dove followed by the statement that "This is the Torah"? Is the offering of the poor woman who can only bring pigeons or doves not also Torah? The classical answer is that the offering of the wealthy woman is the way that it ought to be for everyone—that is the Torah. The Torah acknowledges that there are poor women who give birth who cannot afford the prescribed offering, but that is a disgrace. It should not be that way.
The Belzer Rebbe taught, "In truth, 'The Torah of one who gives birth' is that she should have the means to bring the offering of a wealthy person. According to the Torah, any woman who gives birth must have her needs met and more. But, if it sometimes happens that 'she has insufficient means' this is not according to the Torah."
Whose responsibility is it to make sure that her material and spiritual needs are met? The Torah seems to say that we should not expect God to provide for her. God has made provisions for her in the case the responsible party fails to do the right thing. Who is the responsible party? It is all of us, of course. As the famous statement from the Talmud declares, "All Israel is responsible for one another" (B. Shevuot 39a).
We can have delightful discussions and arguments about how this should happen. Should the government be responsible for caring for her needs? Should it be the responsibility of private charities to support women's reproductive health care? Our texts do not say. Yet, there is no ambiguity in our tradition about communal responsibility. It is up to us to make sure that the disgrace of a poor pregnant woman never happens.
We are responsible for each other, particularly for those in need, particularly for those who give life. No woman, regardless of who she is or how she came to be pregnant, should be left without all her needs (and more) met as she brings new life into the world.
Other Posts on This Topic:
Tazria: Newborn Spirituality
[The priest] shall offer [the mother’s offering of a sheep and a dove] before Adonai and make expiation on her behalf; she shall then be pure from her flow of blood. This is the Torah of one who gives birth to a male or female child. If she has insufficient means for a sheep, she shall take two two pigeons or doves, one for a burnt offering and one for a purgation offering. The priest shall make expiation on her behalf, and she shall be pure. (Leviticus 12:7-9)
Why, they wonder, is the offering of the sheep and dove followed by the statement that "This is the Torah"? Is the offering of the poor woman who can only bring pigeons or doves not also Torah? The classical answer is that the offering of the wealthy woman is the way that it ought to be for everyone—that is the Torah. The Torah acknowledges that there are poor women who give birth who cannot afford the prescribed offering, but that is a disgrace. It should not be that way.
The Belzer Rebbe taught, "In truth, 'The Torah of one who gives birth' is that she should have the means to bring the offering of a wealthy person. According to the Torah, any woman who gives birth must have her needs met and more. But, if it sometimes happens that 'she has insufficient means' this is not according to the Torah."
Whose responsibility is it to make sure that her material and spiritual needs are met? The Torah seems to say that we should not expect God to provide for her. God has made provisions for her in the case the responsible party fails to do the right thing. Who is the responsible party? It is all of us, of course. As the famous statement from the Talmud declares, "All Israel is responsible for one another" (B. Shevuot 39a).
We can have delightful discussions and arguments about how this should happen. Should the government be responsible for caring for her needs? Should it be the responsibility of private charities to support women's reproductive health care? Our texts do not say. Yet, there is no ambiguity in our tradition about communal responsibility. It is up to us to make sure that the disgrace of a poor pregnant woman never happens.
We are responsible for each other, particularly for those in need, particularly for those who give life. No woman, regardless of who she is or how she came to be pregnant, should be left without all her needs (and more) met as she brings new life into the world.
Other Posts on This Topic:
Tazria: Newborn Spirituality
RSS Feed
