​Parshiot Tazria-Metzora 5786, 2026: "Tumah and Taharah"

​
 
Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Our parshiot focus on the halachot of tumah and taharah (ritual purity and impurity). As is widely known, these are some of the most complex subjects in the Torah. An entire section of the Mishnah is entitled “taharot” and page after page of the Talmud discusses the intricacies of this fundamental area of Jewish law. Unfortunately, however, very few people today, regardless of their level of intellectual acumen and scholarly achievement, have expertise in this area of study. This lack of mastery was noted as early as the 12th century by the Rambam zatzal (1135-1204) in his Commentary on the Mishnah:

And you know that today, because of the multiplication of our sins, that if you were to encounter the leaders of the yeshivot throughout the Jewish people, and all the more so, those of the various synagogues, you would find that this entire subject remains difficult for them. This is the case, [even though] there are many explicit Torah verses and mishnaic passages [that discuss this area of halacha] and sources that are even clearer and simpler than these works. (Introduction to Mishnah Kalim, ed. Rabbi Yosef David Kapach, p. 22, translation my own)
 
I believe the challenges we face understanding tumah and taharah stem from the inherent nature of these laws. The best-known example of this category of commandments is the parah adumah that the Torah introduces with these words: “This is the statute (chukat) of the Torah which Hashem commanded, saying, ‘Speak to the children of Israel and have them take for you a perfectly red unblemished cow, upon which no yoke was laid.’” (Sefer Bamidbar 19:2, this and all Tanach translations, The Judaica Press Complete Tanach) The Torah uses the term, “chukat,” and in so doing, informs us that the parah adumah is a chok, a statute, in contrast to the prohibition of murder, for example, that is a mishpat. The Rambam defined the main difference between these classes of mitzvot in this manner:

The mishpatim are those commandments wherein their rationale is revealed and the value that obtains as a result of their performance is manifest in this world. For example: the prohibitions of stealing and murder, and the obligation to honor one’s father and mother. [In contrast,] the chukim are those commandments whose rationale is unknown. (Mishneh Torah, Hilchot Meilah 8:8, translation and brackets my own)
 
As chukim, the rationales of tumah and taharah are unknown. Yet, there is more at stake here than our failure to discover the underlying basis of this area of halacha; in actuality, there are no rationally conceived principles as to why something renders an object or person tamei (ritually impure) or tahor (ritually pure). These are not physical processes; rather, the consequent changes in status are brought about through the absolute will of Hashem. The following midrash sheds light on this matter:
 
[Rabbi Yochanan ben Zakkai’s students] said to him: “You dismissed the [the question of the non-Jewish inquirer regarding tumah and taharah] with a reed, yet, how will you respond to us regarding the same inquiry?” He said to them: “The dead person does not [in some physical manner] render [a person or an object] ritually impure, and neither does water bring about ritual purity [in a physical fashion,] rather, both effectuate [these] changes based solely upon the edict of the Omnipresent One (gezeirato shel HaMakom). For the Holy One blessed be He declared: ‘A statute I have proclaimed! A prohibition I have declared! And you have no permission to violate my edict.’” (Pesikta Rabbatai, Ish Shalom edition, Piska 14, Parah, translation and brackets my own)
 
It appears that the Rambam was strongly influenced by this passage, and utilized it as the basis for his halachic decision:

It is a clear and explicit concept that the various forms of tumah and taharah are a divine decree of the Torah. They are not in the class of those matters wherein man can use his intellect to make determinations. [Instead,] they are in the category known as chukim. So, too, when it comes to the instance of immersion in a mikvah to remove ritual impurity, it is in the category of chukim. This is the case since ritual impurity is neither dirt nor bodily excretions that will be removed by the water, rather, the purification process is a divine decree of the Torah, and the entire matter is dependent upon one’s intention (kavanat halev) [and not just the physical immersion] … (Mishneh Torah, Hilchot Mikvaot 11:12, this, and the following translation and underlining, my own)
 
At this juncture, the Rambam provides us with a startling spiritual tour de force. In relatively few words, he helps us understand the elusive world of tumah and taharah, and invest them with new meaning:
​
Nonetheless, the Torah provides a hint of understanding [of tumah and taharah]: Just like an individual with the proper intention to purify himself once he immerses himself becomes ritually pure, even though nothing new has been created in his body, so too, one who has the intention to purify his soul from spiritual impurities such as wicked and evil thoughts, since he has made a heartfelt decision to remove himself from those shameful ideas, will be able to bring his soul back to the waters of pure and unsullied thought … May Hashem in His great mercy purify us from all inadvertent and purposeful sins, and from all manner and variety of guilt.
 
I believe the Rambam helps us understand the ultimate purpose of the laws of tumah and taharah: Namely, to enable us to effectuate substantive changes in ourselves. As such, this category of Jewish law offers great opportunity that we will return to Him, and “bring our souls back to the waters of pure and unsullied thought.” V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
Many may also be found on http://www.yutorah.org using the search criteria Etengoff and the parasha’s name.
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: https://www.box.com/s/7bf01f9abcabf02e25c3
 
*** I have posted 164+ of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

---