The Torah mentions various types of tum'a (ritual impurity), most prominently discussing tzara'at, a skin affliction similar to leprosy. Purification from these forms of tum'a includes immersion in a mikve or natural spring. After immersing, the individual remains unclean until the evening: "The sun sets and he is (ritually) clean. He may then eat the sacred offerings which are his portion." (Leviticus 22:7) Strangely, the Talmud explains this verse in a rather forced fashion. "The sun sets and it - the day - is clean [finished]." The Sages interpreted the verse to mean that the day must be completely over before the individual may partake of his offering.
Why not understand the verse literally: when the sun sets, the person is clean? Why stress the idea that the day must be 'clean'?
Maimonides explained (Guide to the Perplexed, III: 47) that the different types of tum'a reflect various flawed character traits, erroneous beliefs, and impure acts. The Sages wrote that tzara'at, for example, is the result of slander and haughtiness. The stages of purification - immersion in a spring or rainwater, waiting until sunset, and bringing an offering - are likewise connected to the correction of these faults.
The Sages referred to two levels of purification: purifying the day, and purifying the individual. What do these two levels mean?
Our goal in life should be to grow spiritually and become closer to our Creator. By sinning, we stray from our overall objective. We have also misused the time that should have been utilized for spiritual growth. A full life is one in which all of the days have been employed towards one's principle objective. Abraham, the Torah tells us, was "advanced in days". His days and years were full and complete, wholly occupied with spiritual growth.
When we have strayed from our spiritual goals, returning to the original path requires two distinct efforts. If we were to upset a friend, we would first need to apologize and correct our hurtful behavior. But that alone will not restore the friendship to its former state. The relationship will remain fragile until we have made an additional effort to rebuild the ties of friendship and affection.
The first stage - correcting the faulty behavior or trait - is analogous to the cleansing action of immersion. We immerse ourselves in water, leaving behind negative traits and flawed actions. By occupying ourselves with spiritual repair and growth, we have restored to the dimension of time its quality of purity. The day has not been lost to sin. This is the first level described by the Sages: the day has been purified.
Yet, we have not yet succeeded in regaining our previous state of purity. We need to restore our former ethical and spiritual level. This is achieved through the second stage of purification: "he may then eat the sacred offerings." With renewed desire to be close to God, the individual brings an offering. The korban (from the root karav, ?to draw near?) enables us to draw nearer to our Maker in enlightened awe and love. At this point, sins become merits. Our relationship with God is repaired. Not only has time become purified; we, too, have become cleansed and renewed. The individual has been purified.
[Based on Ayn Aya I:2-3 on Brachot2]
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Chanan Morrison, of Mitzpeh Yericho, runs a website (RavKook.n3.net) dedicated to presenting the Torah commentary of Rabbi Avraham Yitzchak HaCohen Kook, first Chief Rabbi of Eretz Yisrael, to the English-speaking community.
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Spend Passover with Arutz Sheva at a resort in Jerusalem, Tel Aviv or Kfar Pines (near Hadera). Click here for info.
Why not understand the verse literally: when the sun sets, the person is clean? Why stress the idea that the day must be 'clean'?
Maimonides explained (Guide to the Perplexed, III: 47) that the different types of tum'a reflect various flawed character traits, erroneous beliefs, and impure acts. The Sages wrote that tzara'at, for example, is the result of slander and haughtiness. The stages of purification - immersion in a spring or rainwater, waiting until sunset, and bringing an offering - are likewise connected to the correction of these faults.
The Sages referred to two levels of purification: purifying the day, and purifying the individual. What do these two levels mean?
Our goal in life should be to grow spiritually and become closer to our Creator. By sinning, we stray from our overall objective. We have also misused the time that should have been utilized for spiritual growth. A full life is one in which all of the days have been employed towards one's principle objective. Abraham, the Torah tells us, was "advanced in days". His days and years were full and complete, wholly occupied with spiritual growth.
When we have strayed from our spiritual goals, returning to the original path requires two distinct efforts. If we were to upset a friend, we would first need to apologize and correct our hurtful behavior. But that alone will not restore the friendship to its former state. The relationship will remain fragile until we have made an additional effort to rebuild the ties of friendship and affection.
The first stage - correcting the faulty behavior or trait - is analogous to the cleansing action of immersion. We immerse ourselves in water, leaving behind negative traits and flawed actions. By occupying ourselves with spiritual repair and growth, we have restored to the dimension of time its quality of purity. The day has not been lost to sin. This is the first level described by the Sages: the day has been purified.
Yet, we have not yet succeeded in regaining our previous state of purity. We need to restore our former ethical and spiritual level. This is achieved through the second stage of purification: "he may then eat the sacred offerings." With renewed desire to be close to God, the individual brings an offering. The korban (from the root karav, ?to draw near?) enables us to draw nearer to our Maker in enlightened awe and love. At this point, sins become merits. Our relationship with God is repaired. Not only has time become purified; we, too, have become cleansed and renewed. The individual has been purified.
[Based on Ayn Aya I:2-3 on Brachot2]
--------------------------------------------------------
Chanan Morrison, of Mitzpeh Yericho, runs a website (RavKook.n3.net) dedicated to presenting the Torah commentary of Rabbi Avraham Yitzchak HaCohen Kook, first Chief Rabbi of Eretz Yisrael, to the English-speaking community.
************
Spend Passover with Arutz Sheva at a resort in Jerusalem, Tel Aviv or Kfar Pines (near Hadera). Click here for info.