Parashat Tazria (Leviticus 12:1–13:59) covers the laws of menstrual flows and a mysterious skin disease called tzara’at often translated as “leprosy.” This seems like a section of the Torah that many would like to skip. However, there are great treasures hidden in this sidra. In most years, it is coupled with parashat Metzora (Leviticus 14:1-15:33) as a double portion. While we will address the laws of tzara’at in the next installment, we must ask why these two passages are linked together? Why did HaShem seamlessly interweave these two Torah portions together? One clue appears when discussing the metzora (‘leper’),
אָדָם כִּי־יִהְיֶה בְעֹור־בְּשָׂרֹו
“When a man (adam) shall have a rising in his skin…” Leviticus 13:2
Instead of using the more common word איש (ish, man), the Torah uses the word אדם (Adam, man, mankind). While “adam” can and does mean “man,” it hearkens back to Adam HaRishon, the First Man, who sinned in the Garden of Eden. In similar fashion, our passage of the woman conceiving and giving birth echoes the curse of Eve,
“To the woman he said, I will greatly multiply your pain in childbirth. In pain you will bear children. Your desire will be for your husband, and he will rule over you…The man knew Eve his wife. She conceived, and gave birth to Cain, and said, I have gotten a man with HaShem.” Genesis 3:16, 4:1
The consequences of Eve’s sin have reverberated throughout history. Physically speaking, women have dealt with their monthly cycles, the associated cramping and headaches, hormone fluctuations, the extended gestation process of 40 weeks, and the pain of childbirth (Eruvin 100b). If Eve had not sinned, all children would be born the day they were conceived, birth would be painless and no blood loss would occur. Yet it happened. The Torah’s primordial letters that preceded creation now had to re-arrange to apply to a fallen world. Leviticus says,
“Tell the people of Israel: ‘If a woman conceives and gives birth to a boy, she will be unclean for seven days with the same uncleanness as in niddah, when she is having her menstrual period. On the eighth day, the baby’s foreskin is to be circumcised. She is to wait an additional thirty-three days to be purified from her blood…But if she gives birth to a girl, she will be unclean for two weeks, as in her niddah, and she is to wait another sixty-six days to be purified from her blood.” Leviticus 12:2-5
If a boy is born, the woman is to separate from her husband for 40 days (33+7). If she gives birth to a female, she must be separate for 80 days (66+14). Why would a little girl’s birth create a state of impurity twice as long as that of a boy? At first glance, this passage is puzzling, and to some, may reflect ancient vestiges of a male centered society. To grasp the significance of this passage however, we must understand the Torah definition of tahor (ritually pure) and tameh(ritually impure). It is important that ritual impurity is not equivalent to being sinful, but rather conveys the idea of being ‘blocked.’ There are varying degrees of impurity, the worst case being contamination from a human corpse – that is death, the source of all impurity. To illustrate the concept, consider the following question: What would be more “impure”: A dead dog or a dead human? R’ Shraga Simmons answers,
“Most people would think a dog is more “spiritually unclean” because it is a lower form of existence than a human being. Actually, the dead body of a human being contains a much greater degree of “Tuma.” Because the human being, when it is alive and filled with a soul – the open manifestation of God’s presence – has a much greater condition of Tahara. The manifestation of Godliness within a human being is far greater than that within an animal. Therefore, when the soul departs, it leaves behind a much greater vacuum of Tahara, a much stronger Tuma, than that of an animal.” R’ Shraga Simmons, Spiritually Pure, Aish.com [1]
Therefore, ritual impurity implies a vacuum, an absence of life. R’ Simmons then explains the difference between a boy and a girl in relation to the laws of tazria,
“The reason (the mother becomes) Tameh is that a degree of spiritual vacuum is created by the departure of the extra life within her – the child. It is interesting that when a woman gives birth to a girl, her state of “Tuma” is twice that of when she gives birth to a boy (Leviticus 12:5). That is because the presence of a female child within her gives her a greater state of “tahara.” The female bears within her the power to give life, a condition that is an open manifestation of Godliness, and a higher level of “tahara.” The departure of a female child, therefore, creates a greater spiritual vacuum. Hence, the woman is tameh for a longer period of time.” R’ Shraga Simmons, Spiritually Pure, Aish.com [2]
Unlike a male, the female has the capacity within her to contain life. According to the Torah and science, living creatures began in the oceans, eventually arrived on land, becoming increasingly complex and sophisticated. This process was crowned with man, who was created as male and female united into one being. The last of HaShem’s creations is woman, the most refined, complex and sophisticated in all of creation.
The Pregnancy
Everything in the Torah points to a mirror reflection of Above and Below. The Temple below is a mirror image of the Sanctuary above. Man below is an image of G-d above. Every woman, every wife is a microcosm of the Knesset Yisrael, the Bride, that is the mystical body of Israel. Paul speaks above this idea describing it as a great secret (Ephesians 5). Indeed, the idea is elaborated greatly in the mystical literature of the Sages. The Zohar says,
“When a woman yields seed and bears a male…(Leviticus 12:2), for the lower world corresponds to the pattern above, one the paradigm of the other.” Zohar 3:45b, Parashat Tazri’a, Pritzker Edition, Volume 7, translated by Daniel C. Matt, pg. 278
Bearing this in mind, in the Gospel of Luke, we read of Miriam and Yosef observing the Torah, after the birth of Yeshua,
“When eight days were fulfilled for the circumcision of the child, his name was called Yeshua, which was given by the angel before he was conceived in the womb. When the days of their purification according to the Torah of Moses were fulfilled, they brought him up to Jerusalem, to present him to the L-rd (as it is written in the Torah of the L-rd, ‘Every male who opens the womb shall be called holy to the L-rd’), and to offer a sacrifice according to that which is said in the Torah of the L-rd, “A pair of turtledoves, or two young pigeons.” Luke 2:21-24
This passage indicates an amazing insight into the lives of the parents of Yeshua. They were observant to the Torah, had Yeshua circumcised, made sacrifices of doves in the Temple (indicating that they were not wealthy). This event also occurred 40 days after the birth of Yeshua. In some commentaries on Parashat Tazria, they link the Messiah to the ‘male child’ who was born,
“It is known that Messiah son of Joseph is ultimately to be killed, and only Messiah son of David will bring life to him as it says [in Psalm 21:5(4)], “He asked life of You, You gave it to him, length of days forever and ever”…the words, “When a woman conceives” alludes to Messiah son of David, and cryptically to the kingdom. This is the secret meaning of the woman. The words, “she gave birth to a male child” allude to Messiah son of Joseph to indicate that Messiah of the house of David will bring Messiah son of Joseph back to life.” Ateret Yeshuah in Yalkut Moshiach: Tazria Metzora, 8-15:5, 22-23:7, cited in Torah Club: Shadows of Messiah, Book 3, First Fruits of Zion, pg. 589
One of the most controversial ideas in the New Testament is that of the “virgin birth” or more appropriately called the ‘virginal conception.’ While it is beyond the scope of this article to address this concept, we will scratch the surface of the idea. Everything that happens below is a mirror of that above. The birth of the Messiah, who is the earthly manifestation of the level of Zeir Anpin, the Holy Son, is no exception. His birth is patterned upon the miraculous births of the Tanakh, such as Yitzhak, Yaakov, Yosef, Shimshon and Shmuel. All of these births represent a higher reality, as the Zohar says of the Shekhinah,
“The Faithful Shepherd said, “At that time (there will come) pangs and pains upon the woman in childbirth, that is, the Shekhinah … And through these pains, which will make her cry out, seventy supernal Sanhedrins will be aroused, until her voice reaches the Lord … And from those voices which she gives forth … her womb opens — and her womb consists of two houses — to give birth to two Messiahs … and she bends her head between her knees; her head is the Middle Column and her two thighs are Eternity and Majesty … and from there are born two Messiahs. In that time the forests will be denuded, and the Serpent will pass from the world.” Zohar, Ra’aya Mehemna, 3:67b-68a, cited in the Messiah Texts, Raphael Patai, pgs. 129-130
Surprisingly, the anti-Christian document Sefer Ha-Meshiv also appears to comment on the birth of Mashiach from the Shekhinah, who is described as a “virgin”,
“…the mystery of a virgin, “neither had any man known her”….There is an actual virgin, made of fire, and she is sexually receptive (namely, has a receptive vessel)…At the end of the redemption the mystery of the Messiah will come forth for Israel. Until that time, she will remain a virgin and then the supernal spirit will enter her mouth and a spirit of consuming fire will come forth at her opening and will emerge from that sanctuary, for there it will reside, shut away. At that time, when the spirit emerges, it will take the form of fire. This is the mystery of the constellation of Virgo. Therefore, it is the constellation of Israel, and this is the esoteric meaning of the verse: “Rise, the virgin of Israel!” . . . that is the secret interpretation of the verse, “A virgin, neither has any man known her” until the Lord’s anointed one will come.” Sefer HaMeshiv cited in Messianic Mystics, Moshe Idel, Yale University Press, pg. 43
Unfortunately, many gentiles have exchanged the Torah observant Miriam of Nazareth for a false goddess who was renamed the “Virgin Mary” whom they call the “Mother of G-d”, “Theotokos” or “God-bearer.” This idea is absolutely wrong and idolatrous. Because of this, many have overcorrected and refuse to talk about the righteous Jewish woman who merited to become the mother of Mashiach. She represents a lower dimensional shadow of the ‘Virgin Daughter of Israel’, the Sefirah Malchut, Imma Tata’ah (Lower Mother), of whom Mother Rachel is also a symbol. Rachel’s cries are specifically linked to the Messiah in the Gospel of Matthew, and in the Zohar. Her birth pains symbolize the era immediately preceding the coming of the Redeemer, called the chevlei Mashiach, the birth pains of the Messiah. Rachel herself is linked to the, the Kallah (Bride),as Revelation says,
“A great sign was seen in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars. She was with child. She cried out in pain, laboring to give birth…She gave birth to a son, a male child, who is to rule all the nations with a rod of iron. Her child was caught up to God, and to his throne.”” Revelation 12:1-2, 5
The language of Revelation echoes the Zohar, and parashat Tazria. This imagery is drawn from the dream of Yosef,
“He dreamed yet another dream, and told it to his brothers, and said, ‘Behold, I have dreamed yet another dream: and behold, the sun and the moon and eleven starsbowed down to me.He told it to his father and to his brothers. His father rebuked him, and said to him, ‘What is this dream that you have dreamed? Will I and your mother and your brothers indeed come to bow ourselves down to you to the earth? His brothers envied him, but his father kept this saying in mind.” Genesis 37:9-11
Jacob = Sun Rachel = Moon Twelve Stars = Twelve Tribes
The Messiah’s birth in Beit-Lechem is no accident. It is intimately connected to Rachel, who died at Migdal Eder. It signals the beginning of Redemption, the return of the exiles and the restoration of the Temple. The phrase in Revelation that the child was “caught up to G-d and His Throne” echoes a Midrash. As Lamentations Rabbah says,
“It happened that a man was plowing, when one of his oxen lowed. An Arab passed by and asked, “What are you?” He answered, “I am a Jew.” He said to him, “Unharness your ox and untie your plough [as a mark of mourning].’ Why? ‘ he asked. ‘Because the Temple of the Jews is destroyed.” He inquired, ”From where do you know this?” He answered, “I know it from the lowing of your ox.” While he was conversing with him, the ox lowed again. The Arab said to him, “Harness your ox and tie up your plough, because the deliverer of the Jews is born.””What is his name?” he asked, and he answered, “His name is (Menachem) “Comforter”. What is his father’s name? He answered, ‘Hezekiah.’ Where do they live? ‘ He answered, “In Birath Arba, in Bethlehem of Judah.” . . After some days the man said, ‘I will go and see how the child is getting on. He came to the woman and asked, ‘ How is the child? ‘ She answered, ‘Did I not tell you that a hard fate is in store for him? Misfortune has dogged him. From the time [you left] there have been strong winds and a whirlwind came and carried him off.” Lamentations Rabbah 1:51, Soncino Press Edition
R’ Yehuda Chayoun cites R’ Moshe HaDarshan who tells a very similar story with a few different details,
‘Five years later he said: ‘Let me go and see the savior of Israel, if he be raised like a king or like the ministering angels.’ He went and found the woman standing by the door of her home. He said to her: ‘What has become of the na’ar (lad)?’ She said, ‘Rabbi, did I not tell you that he was of evil fortune, for on the day he was born, the Temple was destroyed?’ For he has legs, but cannot walk, ears but cannot hear, eyes but cannot see, a mouth but cannot talk. Behold he lies there like a stone. A wind blew upon him from the four corners of heaven and cast him into the Great Sea. Elijah rent his clothes and tore out his hair and he cried and said: Woe! The salvation of Israel is lost! A voice issued from Heaven and said to him: “Not as you think, Elijah. For four hundred years he shall live in the Great Sea, And 70 years he shall sacrifice incense among the sons of Korah, and 70 years at the gate of Rome, And for the rest, he shall make the rounds of all the great nations, forever.” Midrash Bereshit Rabbati, Albeck, Vayetze 30, (41), pp.130-131), Cited in Otzros Acharit HaYamim, When Moshiach Comes, R’ Yehuda Chayoun
The Zavah
With this understanding, an intricate pattern begins to emerge in the Gospels. A man named Yair begs Yeshua to heal his twelve year old daughter. Yair was the name of the father of Mordechai, who was the adoptive father of Esther HaMalka (Queen Esther), who also represents the Knesset Yisrael. Luke relates the story,
“Behold, there came a man named Yair, and he was a ruler of the synagogue. He fell down at Yeshua’s feet, and begged him to come into his house, for he had an only daughter, about twelve years of age, and she was dying. But as he went, the multitudes pressed against him.” Luke 8:41-42
Yeshua’s mission to the little girl was suddenly interrupted by a woman afflicted with a medical condition, for twelve years, rendering her ritually impure,
וְאִשָּׁה זָבַת דָּם שְׁתֵּים עֶשְׂרֵה שָׁנָה
“And a woman with a flow of blood twelve years…”
“Now a woman, having a flow of blood for twelve years, who had spent all her wealth on physicians and could not be healed by any, came from behind and touched the border of His garment. And immediately her flow of blood stopped. And Yeshua said, “Who touched me?” When all denied it, Kefa and those with him said, “Master, the multitudes hold and press you, and you say, ‘Who touched Me?’ “But Yeshua said, “Somebody touched me, for I perceived power going out from me.” Luke 8:43-47
The ‘flow of blood’ the woman experienced was a like a menstrual cycle, a gynecological condition that would have rendered her ritually impure, as the Torah says,
וְאִשָּׁה כִּֽי־יָזוּב זֹוב דָּמָהּ יָמִים רַבִּים
“And if a woman has a flow of her blood many days…”
“And if a woman has an issue, and her issue from her body is blood, she shall be impure (niddah) for seven days: and whosoever touches her shall be unclean until the evening. And everything that she lies upon in her separation (niddah) shall be unclean: everything also that she sits upon shall be unclean. And whoever touches her bed shall wash his clothes, and bathe himself in water, and be unclean until the evening. . . And if a woman has an issue (zov) of her blood many days out of the time of her separation (niddah), or if it flows beyond the time of her separation (niddah), all the days of the issue of her uncleanness shall be as the days of her separation (niddah): she shall be unclean.” Leviticus 15:19-28
In today’s society, many women have difficulty during the time of menstruation. Imagine dealing with this for twelve years, having spent every dime on doctors, and in desperation, perhaps even quacks and snake oil salesmen. She experienced this in a time when the Temple was standing, which was the awe-inspiring center of Jewish life. She could not eat the Passover, or go to the Court of the Women during Sukkot. Moreover, while ritual impurity is incredibly important when we have the Temple, she experienced this in a society where ritual impurity was incorrectly considered more important than shedding blood (Yoma 23b). She may have been avoided some, and considered a leper by others (if they were going to the Temple). If she was married, this may have ruined her marriage, destroying her life. She may have been tempted to think that G-d had turned his face from her, chas v’shalom. This may explain why she approached Yeshua from behind. Perhaps he would not want to make contact with her. Perhaps accustomed to people avoiding her, and though her self confidence was crushed through years of emotional pain, it was overcome only by her extreme desperation to find healing. She stretched forth her hand toward the corner of his cloak as if reaching for a rope before falling. In a seemingly disconnected passage, the Midrash Rabbah makes a curious observation when Moshe struck the rock,
“He smote the rock and brought forth blood, as it is said: Behold, He smote the rock, that waters gushed out – vayazubu (Ps. 78:20), and the the word vayazubu is an expression used of blood, as it is said: “And if a woman have an issue (yazuv) of her blood (Lev. 15:25). For this reason did he smite the rock twice, because at first he brought forth blood and finally water.” Exodus Rabbah 3:13, Soncino Press Edition
According to the Midrash, when the Rock was struck, it brought forth flowing blood like a woman during her flow and then released water. From this we may gather something about atonement and purity, resulting in life, living water, flowing from the Rock. The Midrash is stunning in light of the Gospel’s description of the death of Yeshua,
“When they came to Yeshua and saw that he was already dead, they did not break his legs, but one of the soldiers pierced his side with a spear, and immediately blood and water came out.” John 19:33-34
The apostle Paul makes an incredible observation,
“Now I would not have you ignorant, brothers, that our fathers were all under the cloud, and all passed through the sea; and were all immersed into Moses in the cloud and in the sea; and all ate the same spiritual food; and all drank the same spiritual drink. For they drank of a spiritual rock that followed them, and the Rock was Messiah.” 1 Corinthians 10:1-4
The Messiah gushed forth blood to heal the woman from her issue of blood. He took all of our infirmities upon himself, becoming like a leper to atone for the sins of Israel, and the world (Isaiah 53). Yet why did she reach for the “hem of his garment”?
Wings of the Sun
An touching story in the Talmud speaks of Honi the Circle maker, and the child-like faith of children,
“When the world was in need of rain the Rabbis would send [Honi the Circle Maker] school children and they would take hold of the hem of his garment and say to him, “Father, Father, give us rain.” Thereupon he would plead with the Holy One, Blessed be He, “Master of the Universe, do it for the sake of these who are unable to distinguish between the Father who gives rain and the father who does not.” Taanit 23b, Soncino Press Edition
In the Greek manuscripts of the Gospels, the word for “corner” is the word κρασπεδου (kraspedon). This the same word that the Septuagint (LXX), the Greek translation of the Torah, uses in Numbers 15:38 to translate the Hebrew word כָּנָף (kanaph.) The word kanaph means corner, wing, edge, or extremity. In terms of clothing, the kanaph, or corner of the garment is the place where one is to put tzitzit, “tassels”. These are to be worn in order to raise the awareness of the importance of Torah in a world of temptation and distraction. The book of Numbers says,
דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל־כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל־צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת׃
“…HaShem spoke to Moses, saying, “Speak to the children of Israel: Tell them to make tassels (tzitziyot) on the corners of their garments (kanfei bigdeihem) throughout their generations, and to put a blue thread in the tassels of the corners.” Numbers 15:38, cf. Devarim 22:12
Messiah wore these ‘fringes’ attached to the corners, or hem, of his garments. The prophet Malachi makes an interesting prophecy connecting the corners, or wings, with healing,
וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ
“…to you who fear My Name, the Sun of Righteousness shall arise with healing in His wings.” Malachi 4:2
The word for wings in this prophecy is “k'nafeyah”, the same word as “corner”, the place where the tzitziyot are to be placed. The Sun of Righteousness (Shemesh Tzedaka), may also allude to the title “Servant of Righteousness” (Shammash Tzedaka). In fact, the Midrash Rabbah interprets this prophecy as messianic,
“Moses asked: ‘shall they remain in pledge forever?’ G-d replied: ‘No, only until the sun appears’, that is, till the coming of the Messiah, for it says, “But unto you that fear My name shall the sun of righteousness arise with healing in its wings.” Exodus Rabbah 31:10, Soncino Press Edition
R’ Yitzhak Ginsburgh comments,
“The sages refer to the final mem as the concealed mem (mem stumah), the letter of Mashiach. In addition, according to many great tzadikim, the Mashiach’s special mitzvah—the one through which he shines the most and his concealed essence becomes revealed—is the mitzvah of tzitzit.” R’ Yitzhak Ginsburgh, The Tzitzit, Gal Einai [3]
The Messiah has healing in his corners. When the woman with a flow for twelve years touches his garment, she is healed, as the prophecy states. In yet another seemingly unrelated event, the book of Genesis describes the aftermath of Yaakov’s wrestling match with a mysterious angel. As Yaakov limps away from the battle victorious, the Torah says,
“Jacob called the name of the place Peniel, for, he said, I have seen Elokim face to face, and my life is preserved. The sun rose on him as he passed over Penuel, and he limped because of his thigh.” Genesis 32:30-31
The Midrash Rabbah explains the statement regarding the “sun”,
“R. Berekiah commented: ‘The sun rose in order to heal him, but for others only to give light. R. Huna said in R. Aha’s name: It was indeed thus: the sun healed Jacob and burned up Esau and his chiefs.” Genesis Rabbah 78:5
The prophet Obadiah describes the Mashiach as destroying the remnants of Esav with fire. Rashi, R’ Shlomo Yitzhaki, connects the passage of Malachi with the episode in Genesis,
יזרח לו השמש: לשון בני אדם הוא, כשהגענו למקום פלוני האיר לנו השחר, זהו פשוטו. ומדרש אגדה ויזרח לו לצרכו, לרפאות את צלעתו, כמה דתימא (מלאכי ג כ) שמש צדקה ומרפא בכנפיה, ואותן שעות שמיהרה לשקוע בשבילו כשיצא מבאר שבע, מיהרה לזרוח בשבילו
“And the sun rose for him: This is a common expression: When we arrived at such-and-such a place, the dawn broke for us. This is the simple explanation. The Midrashic Aggadah (Tanchuma Buber, Vayishlach 10; Gen. Rabbah 68:10) [explains]: And the sun rose for him-to heal his limp, as it is said: (Mal. 3:20): “the sun of mercy, with healing in its wings”; and those hours that it hastened to set for him when he left Beer-sheba, it hastened to rise for him.” Rashi on Genesis 32:32, cited at Chabad.org, cf. Genesis Rabbah 78:5, Midrash Avkir 21 [4]
Yeshua is the Shemesh Tzedaka, the Sun of Righteousness, who brought healing to the woman. The Mashiach’s mission, according to Isaiah, is to bring healing to the sick, sight to the blind, and even beyond this, Messiah sets the captives free, both literal and spiritual. Messiah comes to bring not only physical, but spiritual healing to the world. The Gospel of Matthew says,
“It happened as he sat in the house, behold, many tax collectors and sinners came and sat down with Yeshua and his disciples. When the Pharisees saw it, they said to his disciples, “Why does your rabbi eat with tax collectors and sinners?” When Yeshua heard it, he said to them, “Those who are healthy have no need for a physician, but those who are sick do. But you go and learn what this means: I desire mercy, and not sacrifice, for I came not to call the righteous, but sinners to repentance.” Matthew 9:10-13
R’ Yaakov Yosef, the disciple of the Baal Shem Tov, cites the Rambam,
“Maimonides has written that, “just as there are illnesses of the body, as when a sweet matter tastes bitter, so there are illnesses of the soul. And just as the cure for the former is to be found by going to the physicians of the body, so the cure for the latter is to be found by going to physicians of the soul…Of those who do not go to them, it is said: ‘Wisdom and correction they despise” (Prov 1:7)….” R’ Yaakov Yosef, Ketonet Passim 25a, Tzofnat Paneach 30b, cited in The Zaddik, R’ Samuel Dresner, Schocken Books, pg. 76
When Yeshua asked who had touched Him, the woman became afraid. Rather than being chastised for her action, the merciful Messiah said unto her, “Daughter, be of good cheer, your faith has made you well. Go in shalom.” However, who is this woman on a deeper level? What are the authors in the Gospels trying to convey? And what about the twelve year old girl?
Bat Tziyon
It is no coincidence that the healing of the woman with the blood flow for twelve years is bracketed by the story of the healing of the twelve year old girl. The older woman and the younger woman are linked, and connected. While these were literal events, they are mirrors, representations below of something above. Luke says,
“While he was still speaking, one from the ruler of the synagogue’s house came, saying to him, ‘Your daughter is dead. Don’t trouble the Rabbi.’ But Yeshua hearing it, answered him, ‘Do not be afraid. Only believe, and she will be healed. When he came to the house, he did not allow anyone to enter, except Peter, Yochanan, Jacob, the father of the child, and her mother. All were weeping and mourning her, but he said, ‘Do not weep. She is not dead, but sleeping.’ They were ridiculing him, knowing that she was dead. But he put them all outside, and taking her by the hand, he called, saying, “Child, arise!” Her spirit returned, and she rose up immediately. He commanded that something be given to her to eat. Her parents were amazed, but he commanded them to tell no one what had been done.” Luke 8:49-56
Twelve is the number of Israel. The woman and the child are the nation of Israel, who form the members of a single mystical body – that is, the Bride. Messiah came to heal her from her uncleanness, to restore the Supernal Eve back to the Adam from above. Rebbe Nachman says,
“In Jewish law, husband and wife abstain from marital relations during the period of bleeding and for another seven clean days…the man represents truth (Ze’er Anpin) and the woman represents faith (Malkhut). At the beginning of the menstrual cycle, husband and wife separate, mirroring the result of the original blemish when truth and faith – previously united – were forced to separate.” Rebbe Nachman’s Torah, Volume II, Breslov Research Institute, pg. 343
As he told the woman that her faith has made her well, and as he spoke to the young girl to arise, so does the Messiah speak to Israel,
“The voice of my beloved! Behold, he comes, leaping on the mountains, skipping on the hills. My beloved is like a roe or a young hart. Behold, he stands behind our wall! He looks in at the windows. He glances through the lattice. My beloved spoke, and said to me, “Rise up, my love, my beautiful one, and come away. For, behold, the winter is past. The rain is over and gone. The flowers appear on the earth. The time of the singing has come, and the voice of the turtledove is heard in our land. The fig tree ripens her green figs. The vines are in blossom. They give forth their fragrance. Arise, my love, my beautiful one, and come away.” Song of Solomon 2:8-16
References
R. Shraga Simmons, Spiritually Pure, Aish.com
Ibid.
R’ Yitzhak Ginsburgh, The Tzitzit, Gal Einai
Rashi on Genesis 32:32, Chabad.org