The Deeper Spiritual Meaning Behind a New Mother's Ritual Purity

Parashat Tazria teaches us that a woman who gives birth becomes ritually impure afterward. The question arises: why? Ritual impurities are often associated with negative things like death or leprosy. But childbirth is one of the most positive experiences imaginable! Why does it bring impurity?

According to Rabbi Hirsch, impurity provides a spiritual dimension to childbirth. The Torah speaks of birth in the phrase "When a woman conceives," using terminology akin to sowing seeds in the ground, as if giving birth is a similar physical act. This sense might be intensified by the intense pain of childbirth, which grounds a person in the physical realm. Some might find it difficult to grasp the spiritual significance of bringing a soul into the world when the physical pain and process of birth are so dominant.

Thus, the Torah defines this state as impurity, focusing on the physical aspect of bringing a Jewish soul into the world. The purpose of this impurity is to allow a purification process—transitioning from dealing solely with the physical, to embracing the spiritual significance. It's about cleansing from the unavoidable physical focus, purifying oneself, offering a sacrifice, and only then fully feeling the status of a Jewish mother raising a Jewish soul.

There is an additional dimension to childbirth. While the body is formed here in this world, in the mother's womb, the soul comes from beyond, from a place unknown to us. In ancient times, people engaged in various methods of connecting with the spiritual world, including necromancy, witchcraft, and idolatry, knowing full well that this world is fraught with dangers—the spiritual realm harbors forces of impurity, spirits of the dead, and angelic powers of other nations. The Torah forbids such practices. We neither can nor should delve into the mysteries of what's beyond, as stated in the Mishna of Tractate Chagigah. Any such connection is akin to impurity, a departure from our place. And even though creating a new Jewish soul is a great privilege, it necessitates purification because our place is in this world, fulfilling our roles here.

Additionally, as an individual confronts a reality much greater and deeper than themselves, their impurity becomes more pronounced. A non-Jew does not become impure because they lack access to purification. A Jew can become impure, and when a woman encounters the spiritual realm and is blessed to receive a soul from the heavens into her body, the smallness of humanity becomes even more apparent. Hence, she needs to purify herself, akin to how the ashes of the Red Heifer purify those who touch them despite their own impurity.

This connects to the law of circumcision mentioned in the parasha. The circumcision teaches us that humans are not born perfect; there is a potential for sin and desire within us, and as Jews, we must correct ourselves. The initial correction of circumcision is symbolic. It's not just about indulging the body, but to some extent, refining it—not simply seeking pleasure for it. We're born in the impurity of sin, and our role is to rectify it. A woman corrects herself after giving birth, and the newborn begins their journey of correction as well.

Another reason for childbirth impurity, according to the Abarbanel, relates to the pain of raising children, decreed upon women because of the sin of Adam and Eve. These pains atone for the sin. In many ways, we continue the sin of Adam and Eve by often failing to overcome desire. Hashem grants women suffering that can atone for this sin, supplementing it with an offering to complete the process, allowing her to elevate spiritually. Each birth provides a woman with further atonement for Adam and Eve's sin, purifying her more and more, with no greater merit than this.

The offering can also be seen as a ransom and atonement for the newborn, as hinted at by Ramban. The mother and child were once a single entity, and birth is a time of danger. To have been blessed by divine grace to achieve this separation, effectively splitting into two distinct human beings, is a tremendous merit that warrants a ransom and offering.