The Purity of Israel

In the two parshiot we read this Shabbat, Tazria and Metzora, we learn in depth the laws of purity and impurity. In and of itself, this is a strange interlude, because the narrative in the Torah seems to have paused following the deaths of Nadav and Avihu, which will ostensibly be addressed (albeit obliquely) in the beginning of next week’s parsha, Acharei Mot – literally, “After the deaths.” We will, G-d willing, have more to say on this next week. But in the aftermath of these stunning deaths, the Torah has a lot to say about the purity of all Israel.

At the conclusion of our double parsha – what would be the maftir if this were not Shabbat Rosh Chodesh – Moshe is exhorted to emphasize the importance of separating the community from ritual impurity (tum’a), lest they die as a consequence of contaminating the Mishkan. On the whole, this seems to be a strange way to go about inspiring people toward spiritual growth. Elsewhere in the parsha, we learned about the laws of family purity, and Rav Kook commented on the difficult Mishna in Shabbat (2:6) warning of death in childbirth for women who are not diligent in observing these laws. We will not delve too deeply into that passage here, but Rav Kook expresses at length a doctrine wherein the true nobility of a life of holiness can only be fully appreciated when its observance is a matter of life or death.

On the passage we cited above from the beginning of the maftir, where we are cautioned to be pure lest we die of our impurity, Rav Kook attempts to put into perspective what is at stake here. There is a Mishna in Demai (2:3) where the Sages enumerate the various measures expected of a Torah scholar to distance himself from impurity and in particular from those who are not fastidious about remaining in a state of purity. Rav Kook notes that at first, this might seem excessive, especially since the entire purpose of purity (as a matter of halacha) is to avoid contaminating the Mishkan (or the Beit HaMikdash). It seems odd that people would be so careful about maintaining such a state of purity at all times, even at the expense of growing distant from their fellow Jews – in fact even after the Beit HaMikdash was destroyed.

But Rav Kook explains how the maintenance of that purity is essential to the spiritual stature of Israel and the special purpose for which we have been designated by the Creator of the Universe. One does not maintain purity merely for the purpose of entering the Sanctuary, for the entering of the Sanctuary is itself our highest purpose. When the spiritual leaders of Israel insist on maintaining such purity for themselves and those close to them, they are setting a standard by example for the rest of the nation.

While it’s true that in the generation of the Sages, there were very few people who could understand the intricate laws of purity and impurity – let alone live according to them – the Sages were looking ahead and planning for a future era when all of Israel would be engaged in the active fulfillment of the Divine plan for Creation. In the messianic era, when the Beit HaMikdash is rebuilt (may it be speedily in our lifetimes), all of Israel will understand the centrality of the service of Hashem in our lives and the life of our nation. As servants of Hashem, we will all seek to be as fastidious as the Sages of the Talmud in preserving our purity so that we can remain fit to enter the Beit HaMikdash at all times. This is not only for our own benefit but for the rest of humanity, who rely upon Israel to be their agents in the service of Hashem, much as the Kohanim are agents for the rest of Israel and must carefully guard their own purity. When the wise and the righteous are preoccupied with purity, this is not obsessive-compulsive behavior – it is an eagerness to aid all of mankind in growing closer to Hashem and rising ever higher in spirituality and enlightenment.