Rav Y Henken replied to my previous entry on this subject
(repeated here for the benefit of Google
). He wrote:
See in my “New Interpretations on rhe Parsha” (Ktav) and also Shu”t Bnei Banim vol. 4 maamar 22.
Q. Why is a woman in childbirth considered to be ritually impure?
A. That is a difficult question. Vayikra is full of laws of tumah and taharah. One of the six orders of the Mishnah is devoted to them. But there is little discussion of the meaning behind ritual impurity, and why it should be forbidden in the Temple.
To be sure, tumah is often connected with death and decay, and as such can be seen as antithetical to the idea of haShem, the living G-d. This would explain why the most potent source of tumah is the human corpse, and why various types of animal carcasses transmit impurity. Similarly, leprosy and certain diseases of the reproductive tract that cause tumah are forms of decay. The menstruant woman is impure because menstruation marks the waste of the ovum, the loss of a potential life.
The rock on which this explanation founders, however, is childbirth. Why is a woman impure after childbirth? Nothing seems further from death and decay than bringing a child into the world. Even if birth involves an element of illness for the mother, why should that outweigh the emergence of a new being?
The answer, it seems to me, is that not only death and decay are opposed to the idea of G-d, but birth as well. HaShem does not die, but neither is He born. The flux of human life, birth and death together, is antithetical to G-d’s immutable and eternal nature. Tumah represents the waxing as well as the waning of life and has no place in the Sanctuary, the abode of the Eternal. For that reason a woman in childbirth is impure, for nothing is less G-d-like than the cycle of generation.
This can explain several of the laws of purity and sacrifices. Why is a woman impure for one week if a boy is born, but two weeks if she gives birth to a girl? Because the female is the more visible link in the reproductive chain.
Why is it forbidden to add leavening and honey to meal-offerings (Vayikra 2:11)? Because these substances accelerate the formation of chametz: chametz waxes and swells more than matzo but quickly goes stale, whereas matzo can keep indefinitely. Chametz therefore symbolizes mortal existence, and has no place in the sacrifices.
Finally, why is chametz forbidden on Pesach? Because Pesach is the holiday of belief in G-d, we must avoid leaven, which symbolically contradicts His unchanging nature.
1. Commentators are cautious in ascribing reasons for tumah and its categories; for example, see Sefer HaChinuch, no. 159 (Chavel ed. no. 152). In Moreh Nevuchim 3:47, Rambam wrote that impurity exists simply in order to make the Sanctuary off-limits to most people.
2. For a summary of the types of impurity see Otzar Yisrael, s.v. tum’ah vetaharah, and Encyclopaedia Judaica, s.v. ritual impurity.
3. See Ramban, commentary to Vayikra 12:1.
4. Contrast this both with Christianity and the cult of the chief Canaanite deity, Baal, who was believed to die each year during the dry season and to be reborn with the first rains.
5. By contrast, the preservative salt is required for all sacrifices (Vayikra 2:13).
6. See below (in “New Interpretations on the Parsha”) Pesach, pp. 190-192.
My own take, from an essay on parah adumah (which further elaborates on the theme):
What does it mean to be tamei or tahor? When the Torah discusses the subject, it uses the avoidance of tum’ah as a goal in an of itself, not as something that needs further justification. The explanation Hashem gives us for certain animals being non-kosher is merely “tamei hu lakhem — it is tamei to you.” (Vayikra 11:4) Elsewhere, we find tahor used to mean pure; for example, pure gold is repeatedly called “zahav tahor.” (e.g. Shemos 25:31) But what is it that is pure, and from what kind of adulteration is it pure?
The Ramchal defines the personal attribute called taharah:
Taharah is the correction of the heart and thoughts… Its essence is that man shouldn’t leave room for the inclination in his actions. Rather all his actions should be on the side of wisdom and awe [for the Almighty], and not on the side of sin and desire. This is even in those things which are of the body and physical.
– Mesilas Yesharim Ch. 16
To the Ramchal, taharah is purity of the “heart and thoughts”. The the tahor man has “no room for the physical.” It is the purity of the deciding mind from the physical creature.
To cast the words of the Ramchal into the terms we discussed in the introduction, taharah and tum’ah focus on the relation ship between the physical and the mind. Taharah is the purity of the mind from physical prejudices. Tum’ah is its adulteration, so that the decision making process can not be freed of the physical urges.
This is mussar’s description of a personality trait called “taharah.” The halachah’s concept seems to derive directly from it. Rav SR Hirsch describes the tum’ah of a dead body.
A dead human body tends to bring home to one’s mind a fact which is able to give support to that pernicious misconception which is called tum’ah. For, in fact, there lies before us actual evidence that Man must — willy-nilly — submit to the power of physical forces. That in this corpse that lies before us, it is not the real human being, that the real human being, the actual Man, which the powers of physical force can not touch, had departed from here before the body — merely its earthly envelope — could fall under the withering law of earthly Nature; more, that as long as the real Man, with his free-willed self-determining G-dly nature was present in the body, the body itself was freed from forced obedience to the purely physical demands, and was elevated into the sphere of moral freedom in all its powers of action and also of enjoyment, when the free-willed ruling of the higher part of Man decided to achieve the moral mission of his life;
– Commentary on Lev. 11:47
R. SR Hirsch portrays the tamei object as one that causes the illusion that man is nothing more than a physical object, an animal, a helpless subject to physical forces and physical desires. In reality,
death only begins with death, but that in life, thinking striving and accomplishing Man can master, rule, and use even his own sensuous body with all its all its innate forces, urges, and powers, with G-d-like free self-decision, within the limits of, and for accomplishment of, the duties set by the laws of morality; …
“Thinking striving and accomplishing Man,” the conscious man, should use the “sensuous body with all its innate forces, urges, and powers,” the physical man, as a tool for doing good. The object which halachah calls tamei is that thing which will cause mussar’s tum’ah to awaken itself within the mind. It becomes a self-fulfilling prophecy. The mind that is prejudiced by physical needs and urges can not fully choose its own destiny.
Note that tum’ah robs oneself of bechirah by being convinced — adulterating bechirah, if you will — of the idea that man is merely a subject, not an object. In the terms of the Gra’s Peirush al Kama Agados — purity of the ru’ach (soul as wind, as actor) from the nefesh (the animal soul).
The notion of subject vs object and its relationship to cheit’s power to be metamei is also discussed by Rav YB Soloveitchik in a 1974 teshuvah derashah. See our R’ Dr Arnold Lustiger’s, “Before Hashem You Shall be Purified”, Ohr Publishing, 1998.
The Rav starts with R”H 29a, where R’ Nachman says that someone who is half slave, have freeman (e.g. a slave who was owned by two partners, and subsequently freed by one of them) can not fulfill the mitzvah of hearing shofar from his own blowing. As a non-Jewish slave becomes a Jew when freed, such a person is half Jewish. Unlike other mitzvos, where he can fulfill the mitzvah himself — e.g. he can daven for himself, and need not rely on a fully Jewish chazan.
RYBS explains that blowing shofar is different because the mitzvah is not in the blowing, but in the hearing. The berachah reads “…who commanded us to hear the sound of the shofar.” Inherent in the mitzvah is two kinds of individuals, the tokei’ah (the blower) and the shomei’ah (the listener), the nosei (mover) and the nisa (moved). An active subject and a passive object.
It’s not halachah that splits the individual in this way, it’s sin. Sin splits the personality into tamei and tahor components. The call of the shofar is the nosei awakening the nisa, calling across that chasm created by sin to restore unity, to bring us closer to the image of the Singular Nosei in Whose “Image” we were created.
The message of the shofar is that all is not lost. That no matter how much ruach one is mitamei, the core remains. Teshuvah is always possible. “For on this day, He will place kaparah atonement upon you, to make you tahor from all your sins; before Hashem you will become tahor.
If taharah is purity from the idea that man is merely a physical being, an object that is “forced [into] obedience to the purely physical demands”, than kaparah is the containment of that idea. Placing a kapores, a lid, upon the nefesh, man’s mammalian nature. Through kaparah one cordons off the animal within oneself, but did not yet address the damage to one’s decision-making due to habit.