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Conquering the Impurity of Death


This section of the Torah relating to the laws of the ashes of the Red Heifer includes the phrase: "This is the statute of the Torah." (Num. 19:1)

Death is the antithesis of holiness….

All the varieties of defilement in the Torah and their corresponding purification rites can be understood in terms of their relative proximity to death. Clearly, though, the most fundamental form of defilement is the absolute, unmitigated apparition of death itself: a lifeless, human corpse.

Death is the antithesis of holiness, for G‑d is the source of life and vitality. Thus, any contact with death or potential death produces the ritual defilement that excludes an individual from entering the Tabernacle (or later, the Temple), the realm of holiness. When confronted with the reality of death, we become exposed to the contagious influence of the law of entropy: the natural reality that everything is decaying, dying, headed toward oblivion, and that life is futile and meaningless. This depressing worldview results in a spiritual paralysis, and is therefore diametrically opposed to our divine mission, which asserts that there is purpose to life and affirms that fulfilling it is indeed possible.

Its purification rite is the most extreme and most mysterious in the entire Torah….

In order to regain entry into the realm of pure life, the individual must undergo a purification process, which serves to cure his depression (real or potential) and reorient him back toward the enthusiasm and vitality of holiness.

Because the defilement of death is the source of all others, its purification rite is the most extreme and most mysterious in the entire Torah. As we said, the law of nature indeed decrees that sooner or later everything and everyone will succumb to death. To defy this law is to defy logic, and, therefore, the rite of purification from death hails from a level of existence that defies logic; it is a "statute", a seemingly arbitrary expression of G‑d's will, devoid of logical rationale and even contravening logic altogether.

Based on Likutei Sichot, vol. 4, p. 1058

Copyright 2001 chabad of california / www.lachumash.org

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From the teachings of the Lubavitcher Rebbe; adapted by Moshe Yaakov Wisnefsky   More articles...  |   RSS Listing of Newest Articles by this Author
Moshe Yaakov Wisnefsky is a scholar, writer, editor and anthologist, living in Jerusalem. He has recently produced two monumental works: "Apples from the Orchard: Arizal on the Weekly Torah" and a Chumash translation with commentary based on the works of the Lubavitcher Rebbe (Kehot).
Rabbi Menachem M. Schneerson (11 Nissan 1902–3 Tammuz 1994) became the seventh Rebbe of the Chabad dynasty on 10 Shevat 1950. He is widely acknowledged as the greatest Jewish leader of the second half of the 20th century, a dominant scholar in both the revealed and hidden aspects of Torah, and fluent in many languages and on scientific subjects. The Rebbe is best known for his extraordinary love and concern for every Jew on the planet, having sent thousands of emissaries around the globe, dedicated to strengthening Judaism.

Moshe Yaakov Wisnefsky is a scholar, writer, editor and anthologist, living in Jerusalem. He has recently produced two monumental works: "Apples from the Orchard: Arizal on the Weekly Torah" and a Chumash translation with commentary based on the works of the Lubavitcher Rebbe (Kehot).

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