Chapter 12

A Closer Look

[2] To the same degree as she does during the days of her menstrual flow: After the woman immerses herself in a mikveh following the completion of the week following the birth,1 she is technically permitted to resume marital relations with her husband, even if she continues to bleed for some time afterward. Furthermore, for the duration of her “non-defiling-blood” period (40 days for the birth of a boy and 80 days for the birth of a female), marital relations are permitted even if bleeding resumes after having stopped.

However, inasmuch as Jewish practice (which, in this case as in many others, has been enshrined in Jewish law) applies the menstrual restrictions on marital relations to any sighting of blood, as will be explained later,2 a woman who gives birth must wait until she has ceased bleeding totally (and then wait a full week) before immersing in a mikveh and resuming marital relations.

4-5 She will remain in this state: This post-immersion period is an anomaly. On the one hand, the woman can be bleeding, yet this uterine blood—unlike other types of uterine blood—does not render her ritually defiled; in fact, contact with it does not render anyone ritually defiled: it is undefiled blood. On the other hand, she is not allowed to enter the Tabernacle precincts or partake of consecrated or sacrificial food. She is in a prolonged state of deferment, having done all she is required to do but simply awaiting the prescribed amount of time to pass before resuming her full participation in spiritual living.

This paradoxical state is reminiscent of our prolonged exile. We have undergone all the purification processes that exile is meant to accomplish, and are now waiting for the required amount of time (and whatever providential experiences it is meant to bring) to pass. In the meantime, we are not allowed to rebuild and reenter the Temple nor partake of consecrated or sacrificial food.

In order to hasten this passage of time, we need to behave as the new mother does with regard to her post-immersion bleeding. We may indeed “see blood,” i.e., encounter aspects of the physical world that under normal circumstances we could not prevent from “defiling” us, i.e., distracting us from God and weakening our Divine consciousness. But when we encounter such aspects of life, we must nonetheless remain undefiled: we should pay their enticements no mind, remaining staunchly true to our true selves and our Divine mission.

By not succumbing to the allurements of the material world, we will be able to proceed to the next stage in this process: elevating the material world itself, transforming it into an expression of Divinity (i.e., revealing that the “blood” itself is undefiled).

The required period of waiting will then be over, and the final Redemption will be ushered in.3

Inner Dimensions

[4-5] She will remain: The Hebrew word used here for “remain” (תשב) means “sit.” The Torah frequently employs the image of God “sitting”; this image is meant to convey either of two notions: that of descent, similar to how we lower ourselves to sit “down”; or that of changelessness, as in the idiom of sitting “still.”4 These two connotations of sitting allude to the two types of Divine creative energy (“light”): immanent light (memalei kol almin), which descends to enliven all aspects of creation, no matter how low their spiritual consciousness; and transcendent light (sovev kol almin), which is unchanged by creation, enveloping all reality at once and equally.

Both these types of light are produced through processes of constraint, albeit of different varieties. God creates His transcendent light by willing it to shine; this act of will is a self-imposed focusing of His undifferentiated primal self-revelation on the act of creation. We may thus describe it as a “qualitative” constraint; the light is not limited in intensity, but it is focused on creation rather than on anything else. In contrast, God creates His immanent light by constricting the intensity of the transcendent light; we may therefore describe it as a “quantitative” constraint.5

The woman who gives birth, in this context, is an allegory for how God creates the universe: her “remaining”/“sitting” alludes to the two types of constraint that produce the two varieties of Divine light that create and sustain the world.

The purpose of both of these acts of constraint is to create a world antithetical to Divine consciousness and revelation, which can then be transformed into being consummately conducive to Divine consciousness and revelation.6

7 She was considered “defiled”: Although ideally, every Jew should be ritually pure at all times in order to be able to enter the Temple precincts and experience the heightened spiritual consciousness attainable there, the Torah does not normally require a person who has become ritually defiled to rush to rid himself of defilement at the earliest opportunity. (The exception is the pilgrim festivals, for which all Jews are required to be undefiled in order to be able to partake of the sacrifices that must be offered up on these occasions.7)

In the case of the new mother, however, since the Torah considers her “defiled”—even though in name only—and considers her not to have completed her atonement process during her extended purification period, it is clear that she is encouraged to offer up her sin-offering at the earliest permissible opportunity.

The sages teach us that in some sense God fulfills all the commandments He obligates us to perform. Thus, if He urges the new mother to complete her purification process at the earliest opportunity, not to spend even one extra moment deprived of the opportunity to enter the Temple and partake of its holiness, euphoria, and exhilaration, it follows that He is equally anxious to redeem us from our exile so we can “join Him,” so to speak, both in the rebuilt Temple and in our spiritually elevated lives, which will also become His “Temple” with the advent of the messianic era. The only reason He delays our redemption is in order that we, too, yearn to be redeemed immediately.8

Chapter 13

Inner Dimensions

[2] Tzara’at: Although tzara’at does not result from any natural physiological condition, when Divine providence decrees that this condition appear on a person, the resulting lesion is produced by limiting the circulation of blood in the area, which then turns white. This obstruction is, in turn, the physical manifestation of its corresponding spiritual antecedent: the obstruction of the flow of Divine consciousness from chochmah to binah. This is alluded to by the fact that one of the Names of God associated with binah is Ekyeh (אהיה); the numerical value of the regressive iteration of this Name (א + אה + אהי + אהיה) is 44, the numerical value of the word for “blood” (דם).

The psychological equivalent of this blockage between chochmah and binah occurs when we contemplate, as we should, God’s transcendence and how He manifests Himself in creation, but our heightened awareness of God’s presence does not cause us to feel nullified within that presence.

When this self-nullification is lacking, our enhanced awareness of God can actually inflate our ego even further, instead of nullifying it as it should. In the words of the sages, “If [the student] merits, [the study of the Torah] acts for him as an elixir of life; if he does not, it acts as an elixir of death.”9 The word for “merit” (זכה) also means “to be refined,” intimating that the “merit” that determines whether the study of the Torah betters or debilitates the student is his degree of spiritual refinement, i.e., lack of ego.

This amplified sense of self intoxicates us with overconfidence, which, unless checked, will corrupt us in many ways. It can delude us into thinking that we can safely lower our guard against the enticements of materialism; it can render us overly judgmental of others (hence the increased propensity toward gossip or slander); it can exaggerate our self-estimation, thereby leading us to depression when we fail to live up to our unrealistic expectations for ourselves, and so on. Whatever the case, the forces of evil siphon off Divine energy from this unbalanced binah.

This added opportunity for the forces of evil to insinuate themselves into our lives is reflected physically in the growth of white hair within the lesion. As we will see later,10 hair represents a highly attenuated flow of Divine energy—so attenuated that the forces of evil are allowed to tap it. For this reason, hair must normally be kept short, in order to prevent the forces of evil from siphoning off more than the minimal Divine energy that they are allocated for their continued existence.

In order to restore the flow of chochmah to binah, the individual must be presented to a priest, who represents chesed, which is derived from chochmah (both sefirot being on the right axis of the sefirotic tree). The priest then quarantines him for seven days, in order to allow the seven lower sub-sefirot of chochmah to re-enter binah (for it is always the seven lower sub-sefirot of a higher partzuf that become vested within a lower partzuf), imparting to it its inherent sense of self-nullification before God.11

2 Individuals of otherwise sterling character: The task of refining ourselves, of realizing the Torah’s vision for us as human beings, is long and arduous, but entirely possible to implement. The Torah itself testifies that fulfilling its instructions “is not in heaven…not beyond the sea…but very close to you, in your mouth and in your heart, [making it easy for you] to fulfill it.”12 Moreover, at each step of the way, God assists us in navigating the subtle pitfalls that threaten to thwart our progress. In the words of the sages, “When someone sets out to purify himself, he is assisted from above.”13

This principle is demonstrated clearly by the phenomenon of tzara’at, which affects only individuals who have refined themselves as much as they can using all the resources available to them: the study of the Torah; the practice of its commandments; introspection; repentance; the cultivation of ethical conduct in business and personal life; the development of mature faith, trust in God, devotion to one’s Divine mission and alacrity in performing it, and so on. Utilizing all these tools to the fullest, the individual might eventually purge all the dross from his psyche, thereby transforming himself into an altogether righteous person, who no longer has to wrestle with evil. Such a person’s life-challenge is now to constantly ascend to ever higher levels of Divine consciousness and to inspire others to emulate his example.

On the other hand, after the individual has exhausted all these tools, some subtle evil might still remain, lurking so deep within the individual that he might never become aware of it on his own. When this is the case, God signals him to this effect by afflicting him with tzara’at.

(It is therefore understood why tzara’at no longer occurs: since the destruction of the Temple, it is simply not possible for us to refine ourselves so consummately that the only imperfections left within us are those that are signaled by the onset of tzara’at.)

When the only evil remaining within a person is of such a subtle nature, it can only surface in very superficial, unpremeditated behavior. The archetype of such behavior is gossip, which often takes the form of a casual remark that slips through otherwise innocuous conversation. Speech is indeed a superficial activity, and it is therefore relatively easy to control—this being the reason why it is one of the first aspects of our lives that we are bidden to refine.14 But it is also an expression of the soul, and therefore, unrehearsed speech can at times betray the inner recesses of the heart.

For these reasons, tzara’at afflicts in particular people who are guilty of nothing else but gossip, and it appears on the superficial elements of their lives: their skin, their clothing, and their houses. These entities are three increasingly external layers that envelop us: our skin is our innermost layer of “clothing,” tailored perfectly to our bodies; next come our actual clothes, also cut to fit our bodies but not as precisely as our skin; and finally, our homes, into which we “fit,” conducting our essential life-activities within them, but which are the least-precisely tailored to us physically.

Tzara’at first affects the outermost “garment,” the house, because at first, gossip is entirely superficial. If the individual does not take this cue and neglects to purge himself of his inner, residual evil, tzara’at breaks out on his clothing, indicating that his unrestrained gossip has given the deep-seated evil it expresses the chance to seep into him from the outside, so to speak, so that his behavior is less superficial than it was originally. If he ignores this cue as well, tzara’at breaks out on his skin, indicating that this evil, although still superficial, is now part of him. At this stage, he must be ostracized from society, and hopefully this demonstration of the consequences of his behavior will inspire him to mend his ways.

Since tzara’at is intended to cure the individual of his hidden evil, the diagnostic and purification rituals must be overseen by a priest. The priest is the earthly embodiment of God’s infinite loving-kindness, which alone is able to uproot and weed out this otherwise inaccessible evil. Furthermore, it is specifically the priest’s speech that frees the sufferer from his defilement, for in order to counteract the expression of the sufferer’s inner evil via his unrectified speech, the priest must employ his power of holy speech to elicit the inner goodness of God’s infinite loving-kindness.15

For only they are authorized to pronounce someone or something defiled: It is important to note that until the priest pronounces an individual defiled, he is not considered to be so, even if he exhibits all the indicative symptoms. Thus, before the pronouncement of the priest, these symptoms do not reflect defilement; indeed, very similar symptoms—and in some cases, even more serious ones—can indicate freedom from defilement.

Significantly, the principal color of the lesions that indicate a possible outbreak of tzara’at is white, which is a symbol of purity and innocence.16 This indicates that the appearance of the symptoms of tzara’at is in fact a manifestation of sublime levels of spiritual energy (“lights”). Whenever such sublime “lights” well up, overflowing their accompanying media of transmission (“vessels”), the result is a supra-natural manifestation of Divine energy, which must be managed carefully in order to avoid possibly detrimental repercussions.

In terms of human experience, the symptoms of tzara’at result from an upwelling of holy rapture (ratzo) that is not mitigated by a concomitant sense of humble devotion to our Divine mission (shov). We have seen this phenomenon before, in the unauthorized incense offering of Aaron’s sons Nadav and Avihu,17 which is possibly why the Torah discusses the laws of tzara’at immediately after the account of their offering, even before continuing with its narrative of the events of that day.18

If the individual upon whose body, clothes, or house the symptoms of tzara’at appear does properly manage his Divine rapture, taking care to balance it with humble devotion to God’s will, he will not be pronounced defiled; his symptoms are indications of exceptional holiness rather than of defilement. Only if he persists in his “antisocial” behavior of preferring to bask in God’s presence rather than elevating the world in order to make it into God’s home is he pronounced defiled, necessitating the demolition of his house, the burning of his clothes, or his banishment from the community until he repents.

In this context, the sin of gossip for which tzara’at is the corrective punishment can be seen to be a superfluity of what could have (and should have) been good—or even holy—but instead degenerated into the opposite: We are all acutely aware of how powerful our speech is in forging social ties and promoting peace, and whether we are conscious of it or not, this is why we relish social conversation, clarifying issues with each other until we reach mutual understanding. When, however, a hidden drop of residual haughtiness insists that our reputation or esteem take precedence over the advancement of social harmony, some gossip or slander is inadvertently released in the heady excitement of conversation.

This explains why the Messiah is referred to as being afflicted with tzara’at.19 The messianic Redemption, the ultimate exodus from Egypt, will be characterized by a complete release from all limitations that nowadays constrict the revelation of holiness and Divine consciousness, similar to the overabundance of holiness manifest in the symptoms of tzara’at.20

For only they are authorized to pronounce someone or something defiled: As we just pointed out, it is the priest’s pronouncement—rather than the appearance of qualifying symptoms per se—that render the person ritually defiled. This fact puts considerable onus on the priest, especially in light of the consequences of his pronouncement: the ritually defiled individual must be banished from society, even from the company of other ritually defiled people. This total ostracism is not required in the case of any other type of defilement.

The Torah therefore specifically requires a priest to make this pronouncement. The priests are all descendants (and therefore spiritual heirs) of Aaron, whom we have seen21 (and will see further22) both embodied the ideal of brotherly love and promoted brotherly love among the people. God therefore refers to the priests as His men of loving-kindness23 and grants them the privilege of blessing His people daily.24 Moreover, the blessing tradition requires them to recite before pronouncing this blessing is “Blessed are You, God, our God, He who has sanctified us with the holiness of Aaron and commanded us to bless His people, Israel, with love.”25

Imbued with this love for their compatriots, the priests—while remaining objectively true to the Torah’s directives for determining if a given outbreak of symptoms renders the sufferer defiled or not—will make all efforts to ensure that the law indeed requires them to pronounce the sufferer defiled before doing so. Furthermore, their inherent love for their fellows will compel them to do whatever it takes to declare them undefiled at the earliest possible opportunity.

The lesson for us here is that when we encounter someone whose behavior makes us judge him to be unfit to be included with us or befriended by us, we should not rush to declare him so. Rather, we should first examine ourselves in order to determine how well we exemplify the ideals of brotherly love. If we are in any way lacking in this regard—if we are not a “priest, a descendant of Aaron”—we have no right to pass such judgment, for it could well be that our perception is skewed by our unrefined sentiments rather than grounded solidly in the objective laws of the Torah.

Moreover, anyone who is less than a “priest”—an embodiment of brotherly love—is not qualified to ostracize another Jew, and if he presumes to do so, his pronouncement is no less than an outright lie, for as stated, it is only the pronouncement of the priest that renders the individual defiled (and therefore subject to exclusion from society), not the symptoms themselves.

It thus follows that someone who utters such an unauthorized judgment has slandered his fellow, which, as we have seen,26 results in him being afflicted with tzara’at, rather than the person he sought to stigmatize.

Therefore, in order to purify himself of this defilement, the judgmental person should isolate himself from social contact until he trains himself to see only the positive in his compatriots.

By learning how to love our fellows “unwarrantedly”—i.e., positively, regardless of their objective behavior—we counteract the cause of our present exile, unwarranted hatred. Thereby, we hasten the advent of the final, messianic Redemption.27

13 If the tzara’at has covered all his flesh: One of the signs given by the sages that the Messiah’s arrival is imminent is that “the entire government has become heretical, with none to rebuke them.” This notion, they say, is alluded to in the law that if tzara’at covers the entire body, the person is undefiled.28

There are two ways of understanding this sign given by the sages:

· Negatively, i.e., that heresy will infect all the world’s governments. None of them will acknowledge God as Master of the world and its lawgiver, promoting instead licentiousness and barbaric behavior. In this entrenched, depraved condition, the Messiah is the world’s only hope; it is therefore a sign of his imminent arrival. But since the world will not be worthy of redemption, God will redeem it “by force”—for His own sake, as it were, fulfilling the verse, “For My own sake, for My own sake I will do this, for how can I let My Name be profaned?”29

· Positively, i.e., that the truth of the Torah will become so self-evident that it will be universally acknowledged that any government that does not submit to the Torah’s rules is “heretical,” i.e., based on the delusion that it is possible to create a just and moral society any other way. Accordingly, the Jewish people will be esteemed as the preservers of the Torah’s message of true monotheism. In this enlightened condition, the Messiah’s imminent arrival will be a natural outgrowth of the world’s desire for moral perfection. God will not have to “impose” the redemption on the world.

Inasmuch as the sages cite the law given in this verse as support for their sign, it follows that the two ways of understanding their sign parallel the two ways of understanding this law, namely:

· Negatively: The spread of tzara’at over the entire body does not intrinsically indicate that the person is undefiled; the fact that it does so is simply another one of the Torah’s rules that are not grounded in logic or reason, just like the rest of the laws governing tzara’at. The Torah here “imposes” its will on reality, irrespective of natural causes or processes.

This, indeed, is the position adopted by Jewish legal (i.e., halachic) exegesis, which therefore limits this rule to the case stated specifically in this verse: when tzara’at spreads out from a lesion that had been pronounced defiled or suspected of being so. In contrast, when tzara’at spreads over the entire body from the outset or from a lesion that was pronounced undefiled, the person must be declared defiled.30

· Positively: The spread of tzara’at over the entire body indicates that it is the natural condition of the person’s skin; this is why it does not render the person defiled. This is the position that Rashi adopts as the contextual understanding of this passage, according to which it makes no difference under what circumstances the spread occurs—in all cases it indicates that the person is undefiled.

Clearly, it is preferable that redemption occur the second way, obviating the need for universal moral degeneration and the forceful imposition of God’s will on an antagonistic world. The Torah therefore promises that prior to the Redemption, the Jewish people will indeed repent fully, of their own accord, and on their own initiative, thereby ushering in the Redemption.31 This repentance need not be evinced by a wholesale return to full Jewish observance, for that revival will be one of the Messiah’s first accomplishments.32 Rather, this repentance consists of the sincere dissatisfaction with the present state of reality—accompanied by the resolution to change it—that we have all experienced numerous times throughout our lives.33

It is therefore imperative that the Jewish people encourage the nations of the world to fulfill the commandments that the Torah obligates them to observe. By acknowledging the Torah as the sole possible basis for true ethical behavior and moral justice, the non-Jewish world will appreciate the Jewish people as the vanguards of world justice, morality, and peace. This will pave the way for the ultimate, messianic Redemption.34

29 If a man or a woman has a lesion on the head or on the beard: As was noted above,35 the eruption of tzara’at on the head is caused by haughtiness, as opposed to tzara’at elsewhere on the body, which is the result of gossip or slander. The reason for this difference is that gossip and slander are superficial misdeeds, as explained above,36 which therefore affect the skin elsewhere on the body, whereas haughtiness is a warped mental attitude, which therefore affects the head.37


Chapter 14

Inner Dimensions

[2] The following is the law: As we have explained previously,38 tzara’at indicates the presence of an overabundance of spiritual “light,” which overflows its “vessel.” This imbalance is manifest experientially as a rapturous desire to experience Divinity (ratzo) unmitigated by a concomitant humble devotion to accomplishing God’s will (shov).

Divine rapture is an expression of our love of God, whereas humble devotion to His will is an expression of our fear of God. Love and fear of God are in turn expressions of the soul’s powers of loving-kindness (chesed) and restraint (gevurah). As we have seen, these are reflections of the supernal sefirot of the same names, which are organized into a structural hierarchy in which chesed is situated on the right axis and gevurah on the left axis. Thus, favoring one propensity over the other—rapture over devotion or vice versa—upsets the balance between these axes of the soul.

The “cure” for tzara’at, then, is the harmonization of these two opposing drives. In order to harmonize opposing forces, a third force, which transcends them both, must be invoked. The harmonizing force between chesed and gevurah is always tiferet, which, due to its direct root in keter, is able to transcend and include both. This, in fact, is the meaning of the word tiferet (“beauty”), the harmonious combination of different colors into a pleasing picture or design.

The sages teach us that the world metaphorically stands on three pillars: the study of the Torah, the sacrifices (for which prayer substitutes nowadays), and acts of loving-kindness.39 These three pillars correspond to the three sefirot of tiferet, gevurah, and chesed, respectively. It follows that the harmonization of rapture and devotion (ratzo and shov) is effected by the study of the Torah. This is because true study of the Torah must be undertaken out of a sense of self-nullification to God, and by nullifying ourselves to God, we can, like Him, harmonize opposites.

The Torah therefore states, “The following is the law [literally, ‘the Torah’] regarding the person afflicted with tzara’at,” intimating to us that the cure for tzara’at, the harmonization of ratzo and shov, is the selfless study of the Torah.40

The following is the law: As has been explained, a person becomes afflicted with tzara’at on account of having drawn evil energy into the world through the specific misdeeds that cause this condition. Each variety of evil energy is expressed through its own “name,” or combination of energy channels (“letters”). This is alluded to in the Hebrew word for a sufferer of tzara’at (מצורע), which can be read as “one who elicits evil name[s]” (מוציא שם רע).

The rectification of this multiplication of evil in the world is accomplished through its inverse: drawing positive, holy energy into the world by studying the Torah profusely. Inasmuch as the Torah’s letters are all “names” of God41—i.e., configurations of holy letters, these being channels of holy energy—the influx of holiness into the world effected through the study of the Torah counteracts the influx of evil that produces tzara’at, replacing the destructive, evil “names” with constructive, Divine “names.”

This reality is alluded to in the opening phrase of this parashah, “The following is the law (literally, ‘the Torah’) [to cure] the person afflicted with tzara’at.”

However, in order that our study of the Torah indeed elicit Divine energy and infuse it into creation, we must study it with pure motives—to fulfill God’s will and disseminate Divine consciousness. Therefore, “he must be brought to the priest,” for the priest personifies the sefirah of chochmah, whose inner dimension and corresponding soul-attribute is self-nullification (bitul).42

34 Do not fret: As stated, only some—probably only a small fraction—of the Canaanites hid their gold in the walls of their homes before being driven out of them. It was these houses that were eventually stricken with tzara’at, in order to enable their new Jewish owners to inherit these Canaanites’ hidden gold. Since, as we have noted, tzara’at only affected the homes of exceptionally righteous individuals—who needed tzara’at to help them purge themselves of their last, subtlest character imperfections—it follows that Divine providence arranged that specifically these individuals settled in the homes that contained these hidden treasures.

According to the Zohar,43 there was an additional reason why tzara’at broke out on the walls of certain homes: The Canaanites were idolaters of such exceptional moral corruption44 that their spiritual depravity seeped into the very walls of their homes. In most cases, the occupation of these homes by their new owners, God’s holy people, together with the holiness of the commandments that began to be observed in these homes (beginning with the fastening of mezuzot to their doorposts45) was enough to dispel the absorbed evil. If, however, the former inhabitants were especially depraved—even by Canaanite standards—the introduction of Jewish holiness into their homes was not sufficient to rid these homes of their evil ambiance; these homes had to be partially or wholly demolished. They therefore broke out in tzara’at.

It thus follows that it was specifically the most depraved of the Canaanites who hid their gold in the walls of their homes. Indeed, it stands to reason that only the worst Canaanites would not resign themselves to God’s plan for the Jewish people to take possession of the land and[myw1] stubbornly harbor hopes of eventually driving them out.

It further follows that Divine providence also arranged that the exceptionally righteous Jews be drawn to inhabit specifically the homes of the most depraved Canaanites. This, too, stands to reason, for the preternatural evil internalized in these homes could only be outmatched by the preternatural righteousness of these individuals (through the outbreak of tzara’at that affected them specifically).46

This pairing of the highest levels of holiness with the lowest levels of evil is in fact characteristic of tzara’at in general. As we have noted,47 the repercussions of contracting tzara’at are the most severe of all types of ritual impurity, necessitating ostracism from society. On the other hand, the purpose of tzara’at is to purify the individual to a degree unattainable by human effort, and therefore, this affliction is “awarded” only to those who have spiritually refined themselves to the maximum extent humanly possible.

In other words: As we have seen,48 sincere repentance (teshuvah) elevates us to degrees of Divine consciousness inaccessible to wholly righteous individuals. Thus, tzara’at enables the wholly righteous to achieve the closeness to God normally reserved for the penitent.

Although this dynamic characterizes tzara’at in general, it is most evident in the tzara’at of homes, where the sufferer’s reward is openly manifest in the form of his sudden accrual of worldly wealth. The reason for this is that, as has been pointed out above,49 of the three “venues” for tzara’at—skin, clothing, and home—the home is the most external, and is therefore the physical correlate of the most sublime aspect of the soul, which is the most removed from our normative consciousness. This is the quintessential core of the soul, termed the yechidah (“unique one”),50 whose consciousness is entirely that of being one with God. It is from the perspective of this level of the soul, which is synonymous with God’s own perspective, that the true nature of tzara’at—a gift-tool for transcendent spiritual refinement—is most evident.51

49 In order to purify the house: The elaborate purification ritual for a house that has contracted tzara’at is quite similar to that for a person who has contracted tzara’at on his skin.52 In contrast, the purification process for an article of clothing that has contracted tzara’at is quite perfunctory: simple immersion in a mikveh suffices.53 This similarity between skin- and house-tzara’at (as emphasized by their shared dissimilarity to clothing-tzara’at) leads us to expect that the presentation of their laws should be likewise similar. Conspicuously, however, their respective laws are presented quite differently, as is revealed if we analyze the order in which the Torah presents the subject matter of tzara’at:

Parashat Tazria—

· The diagnostic process for tzara’at on the skin (13:1-46).

· The diagnostic process for tzara’at on clothing (and its purification) (13:47-59).

Parashat Metzora—

· The purification process for tzara’at on the skin (14:1-32)

· The diagnostic process for tzara’at on homes and its purification (14:33-57).

We see that the rules for the diagnosis and purification of tzara’at on the skin are not only separated into discontinuous sections but appear in two separate parashiot, whereas the rules for tzara’at on homes are given together, in one sequence (similar to the rules of tzara’at on clothing, which are given together simply because the rules for their purification are not complex enough to warrant being given separately).

The reason for this dichotomy is that, as we have seen,54 the home, being the most external of the three “venues” for tzara’at—skin, clothing, and home—is the physical correlate of the yechidah, the aspect of the soul most removed from our normative consciousness. It is specifically from the perspective of this level of the soul that tzara’at is clearly seen as a tool for spiritual refinement. From the perspective of the lower levels of the soul, which define our normative consciousness and whose physical correlates are our clothing and bodies, tzara’at appears more as the severe form of ritual impurity it is. From this perspective, the experiential side of tzara’at and its potential as a tool for spiritual refinement are entirely separate, and therefore these aspects of it are treated in separate sections of the Torah. Tzara’at of homes is covered in one contiguous section because in it the experiential aspect of this condition is most openly seen in the context of its beneficial purpose.

With this perspective in mind, we can understand that the purpose of the destruction of God’s “house,” the Temple, was55 in order to reveal the “hidden treasures” of Divine consciousness that will be manifest with the restoration of the Temple in the messianic Redemption.56

Chapter 15

2 Discharges originating in the reproductive organs: These types of ritual impurity serve to remind us how much our lives are a product of the events that occurred at the dawn of human history—the incident with the Tree of Knowledge of good and evil and the expulsion from the Garden of Eden—and how we must continually strive to reverse the results of these events until reality is consummately spiritually healed, with the final, messianic Redemption.

We have seen57 how Adam and Eve’s eating of the fruit of the Tree of Knowledge resulted in the descent of reality into a comprehensive materiality that obscures the Divine energy continuously creating it. This hiding of Divinity makes us acutely aware of our own existence, causing us to feel separate from God and even so unaware of His existence that it is possible to deny it. Our intensely subjective perspective also encourages us to objectify all other human beings (as well as all other creatures in general). Were we to be aware—as we were before the primordial sin—of the Divine reality that constantly creates all creation, we would be hardly conscious of ourselves as independent beings, and certainly not consider our own existence and interests worthy of any more of our attention than those of any other creature. But our acquired subjectivity—the existential “venom” of the primordial snake—locks us into an objectifying perspective on reality that we must do our best to overcome.

And indeed, the Torah assures us that we can overcome it to a great extent. This is the ultimate purpose of the study of the Torah and the observance of all its commandments, which together are capable of purifying and raising our consciousness to levels of almost angelic innocence, freeing us from the shackles of self-awareness and enabling us to feel genuinely altruistic love for our fellow creatures.

Nonetheless, none of us can extricate ourselves from our fallen perspective completely; this will occur only when God “causes the spirit of impurity to pass away from the earth.”58 The sages therefore inform us that even the select few who attained the greatest spiritual refinement possible in the present order of creation still had to die, for no reason other than the bite of the primordial snake.59

Objectifying another human being can thus be seen as the ultimate and archetypal sin, the epitome of the evil that opposes the world’s progress toward redemption. In this context, we can understand the critical importance the Torah attaches to how we harness our carnal desires. There is no human activity that can produce pleasure comparable to that produced by carnal intimacy and release; it is therefore paramount that we experience this pleasure—as far as possible—only in the course of making another person the subject of the experience (by striving to grant them pleasure) rather than in objectifying them (by using them as a means to derive pleasure for ourselves). Therefore, the Torah insists that the only permitted form of seminal emission is that in which a husband inseminates his wife—and even then, he is required to focus on her pleasure rather than his own. Any other type of seminal emission serves to objectify womankind in the man’s perspective, and is therefore antithetical to the essence of redemption and contributes to the prolongation of the exile.

A man is therefore rendered ritually defiled by any emission from his procreative organ that results from carnal desire. There are two types of such emissions: seminal and non-seminal. Seminal emissions are the result of a natural carnal drive; they render a man ritually defiled to a limited extent, as we will see.60 Even permitted seminal emissions render a husband ritually defiled, since, as just stated, it is impossible not to experience at least some pleasure in marital relations; indeed, it is necessary for the husband to enjoy marital relations in order to please his wife—so that she can see that he desires her company. Thus, paradoxically, even though the Torah all but insists that the husband experience this pleasure, he becomes ritually defiled thereby, for even the smallest iota of self-awareness separates us from God, even if subtly.

Non-seminal emissions, in contrast, are the result of an abnormally inflated carnal appetite, resulting in turn from overindulgence in lascivious behavior, speech, or thought. In the words of the sages, “Man possesses a small organ: [the more] he starves it, [the more] it is satisfied; [the more] he satisfies it, [the more] it hungers.”61 Nevertheless, a single, isolated instance of non-seminal emission only renders a man ritually impure to the same degree as does a seminal emission,62 since, as an isolated incident, it reflects no more than the fallen state of consciousness we all inherit from the primordial snake.

However, when a man experiences two non-seminal emissions in succession (i.e., separated by less than a full intervening day), it indicates that he has purposely corrupted himself beyond “natural” (i.e., post-Tree-of-Knowledge) human objectification. In such a case, his ritual defilement is more serious, and therefore a full week is required for him to be purged of it. When a man experiences three non-seminal emissions in succession, it indicates that he has become so entrenched in his corrupt perspective on life that it has become his normative consciousness, and therefore, his ritual impurity is so severe that it requires—in addition to a full week of purgation—a full sacrificial rite.

Nonetheless, together with its warning against reinforcing anti-Divine consciousness through transgressing God’s will, the Torah informs us that the power of repentance is such that even someone who has internalized evil to the extent that it has displaced his natural consciousness altogether can still be rehabilitated.63

A Closer Look

[18] They must immerse themselves: This immersion, like all those mentioned in this section of the Torah, is required in order to permit those who have become ritually defiled to consume sanctified food (terumah and sacrifices) or enter the Temple and its precincts. Nowadays, when we are all in any case ritually defiled (by direct or indirect contact with corpses, for which the means of purification64 are not presently available), this law is not applicable, and therefore, neither men who have a seminal emission of any kind nor women who engage in marital relations are technically required to immerse themselves in a mikveh.

Nonetheless, Ezra the scribe—as part of the religious revival he headed when the Jewish people returned to the Land of Israel after the Babylonian exile—decreed that men who have a seminal emission should immerse themselves before studying the Torah, and this enactment was eventually extended to include praying, as well.65 The inconvenience of having to immerse themselves the following morning was intended to prevent the men from overindulging in marital relations, thereby enabling them to devote more time and energy to the study of the Torah. However, this decree never acquired the force of law, since it proved beyond the ability of the majority of the community to fulfill, and in fact proved counterproductive, preventing the men from studying the Torah when they otherwise would have or engaging in marital relations when they otherwise should have.66

Nevertheless, pious individuals who were able to fulfill their obligations in both areas did observe Ezra’s enactment and continue to do so to the present day.67 The founders of the Chasidic movement, in particular, instructed their followers to adhere to this practice.

Furthermore, from very early on in the Chasidic movement, it became common practice for men to immerse themselves every morning before prayers, regardless of whether they had had a seminal emission, for reasons of spiritual purity and renewed innocence before approaching God in prayer and engaging in His service throughout the day.68

19 Menstrual blood and non-menstrual blood: These two types of blood and the ritual defilement they impart parallel the two types of discharges men experience—seminal and non-seminal—and the ritual defilement they impart, as described above.69 The laws of female bleeding, just like the laws of male emissions, take us back to the dawn of human history and remind us how much our lives are a product of the incident with the Tree of Knowledge of good and evil and the resultant expulsion from the Garden of Eden, and how we must continually strive to reverse the consequences of these events until reality is consummately spiritually healed, with the final, messianic Redemption.

Part of the “pain” that was introduced into the process of pregnancy on account of the incident with the Tree of Knowledge is the menstrual cycle. As was explained in our discussion of the primordial sin,70 it is specifically the feminine side of our psyches—our drive to concretize Divine inspiration, thereby transforming the world into God’s home—that is the most susceptible to the enticements of evil. In order to rectify this susceptibility, the woman—and through her, her husband, whose life is also affected by his wife’s menstrual cycle—must be periodically reminded of their own fallibility as God’s partners in creation. The potentially heady sense of self that can result from partaking in the miracle of bearing a new human being (which serves as the archetype for propagating Divine consciousness throughout creation in general) must be attenuated by being reminded of human limitations. Thus, by means of the menstrual cycle, wife and husband are humbled into acknowledging the need to submit to God’s will when fulfilling His mission on earth.

We also noted71 that the sin of Adam and Eve was presaged by the diminution of the moon, which resulted in its monthly cycle of waxing and waning. The fact that the woman’s menstrual cycle occurs in specifically monthly periods alludes to its origin in the lunar cycle.

Normal menstrual bleeding renders the woman ritually defiled to a limited extent, as we will see. The extent of this form of ritual defilement and its accompanying purification process is typically enough to restore the couple to their normal Divine consciousness (until it is necessary to repeat the cycle the following month). This periodic cleansing of the existential “venom” of the primordial snake that was injected into our psyches when Adam and Eve ate the forbidden fruit will continue until God “causes the spirit of impurity to pass away from the earth.”72

Non-menstrual bleeding, in contrast, is the result of an abnormally inflated feminine ego, in which the self-assurance that should have been humbled by the menstrual cycle is instead fed by presumptuously and repeatedly overstepping the bounds of God’s will. This sinful hubris elicits uterine bleeding—the reminder of human frailty—before its scheduled resumption, resulting in a more serious extent of ritual defilement necessitating a full week of purgation followed by sacrificial rites.

Here again, together with its warning against reinforcing anti-Divine consciousness through transgressing God’s will, the Torah informs us that power of repentance is such that even someone who has internalized evil to this extent can still be rehabilitated.73

A Closer Look

[19] Alternating 7-day menstrual periods and 11-day non-menstrual time spans: Inasmuch as—in this context—there is no empirical difference between menstrual and non-menstrual blood (the sole factor in determining whether blood is menstrual or non-menstrual being the day on which the bleeding occurs), it is quite easy to lose track of the count and mistake one type of blood for the other. Furthermore, as we shall see, the Torah forbids marital relations when the wife has been ritually defiled by either menstrual or non-menstrual bleeding, so the laws of this type of ritual defilement are just as pertinent when the Temple is not standing as when it is.

For this reason, in the second century, Rabbi Yehudah the Prince (the redactor of the Mishnah), in the wake of the upheavals accompanying the destruction of the Second Temple and the resultant diaspora of the Jewish people, decreed that whenever a woman bleeds for either one day or two consecutive days, she should count six clear days before immersing herself, and whenever she bleeds for three or more consecutive days, she should count seven clear days before immersing herself. This way, there is no need to keep track of the 7- and 11-day spans. If she bleeds for one or two days, she is technically permitted to engage in marital relations either after the second or third day after she bled (if it was one or two days of non-menstrual bleeding) or after the seventh day after she began to bleed (if it was one or two days of menstrual bleeding); thus, counting six clear days covers both possibilities. If, however, she bled for three or more days, three days of this bleeding might have been non-menstrual; she must therefore count seven clear days to cover that possibility.

However, the Jewish women of Rabbi Yehudah the Prince’s time took upon themselves to count seven clear days after any duration of bleeding, even only one day, in order that there be only one rule for all cases. This additional stringency was approved of by the legal authorities of the time and became fixed as Jewish law to this day.74