New impurities

 Tazria

Lev. 12:1-13:59

 

Précis: Tazria begins with laws concerning the need for ritual purification of women following the birth of children, and the laws of what is usually referred to as “leprosy” of the skin and on garments (although this translation is most certainly erroneous; it appears to refer to an affliction which renders the person, garment, or home ritually impure).

 

Lev.13:1 “Adonai spoke to Moses and Aaron, saying, ‘When a person has on the skin of his body a swelling, a rash, or a discoloration, and it develops into a scaly infection on the skin of his body, it shall be reported to Aaron the priest or to one of his sons, the priests.’”

            These rashes or decolorizations resulted in the ritual impurity of the individual. What is “ritual impurity"? Some commentators suggest that it comes from sin (particularly lashon ha-rah, or evil speech), and therefore must be “healed” before the individual can return to the state of ritual purity necessary for participation in communal worship.

            It’s also clear that it was not the Priest’s job to take care of a medical condition. Rather, it was a step to restore the individual to participation in the community.

            Over the past years, we have seen new and dangerous forms of swelling, rashes and discolorations, be it AIDS, Coronavirus, or new diseases which seem to be emerging due to climate change. If we read this metaphorically, there is yet another disease increasing in frequency and danger: anti-Semitism and Jew-hatred, with a particular castigation of Israel.

            The purpose of these ancient rituals was to restore the individual to the community. We need to find ways to restore others and ourselves to a ritual purity meriting our full participation in our communities and in the world.

Boundaries

Shmini

Lev. 9:1-11:47

 

Précis:  On the final day of the ordination ceremony, Moses instructs Aaron and his sons on the proper rituals. Aaron makes his offering. Aaron’s sons Nadab and Abihu offer “strange fire” before God. They are slain. Moses tells Aaron that he must not engage in normal mourning rituals. The Priests are prohibited from drinking alcohol while they are engaged in their sacred duties.  Next, God tells Moses and Aaron to instruct the people about the animals they are permitted to eat (part of the laws of kashrut). A general warning to guard against defilement and to be concerned about ritual purity is given.

 

Lev. 11:3 -7 “Any animal that has true hoofs, with clefts through the hoofs, and that chews the cud — such you may eat. . .. And the swine — although it has true hoofs, with the hoofs cleft through, it does not chew the cud: it is impure for you.”

 

            The laws of kashrut are introduced in detail in this parasha. Fish and animals are deemed acceptable (kosher) if they meet certain characteristics (fins and scales for fish, chewing cud and split hooves for animals), and specific birds are listed as being acceptable or not. (The Sages argued over these, trying to establish avian characteristics as well, but that is for another d’var).

            The real question we have is why these commandments have been given. Are they mishpatim (which are laws having an understandable meaning) or are they chukot (laws for which there is no true explanation)? The Sages and commentators have disagreed. Some suggest that the laws of kashrut are based on health-related matters (as Maimonides opines). Others disagree.

            Kashrut remains a dividing line between observant and non-observant Jews. Some follow the laws and customs simply because they believe them to be God’s will. Others do so because that’s simply the way they were raised. Some avoid the matters in large part by following a vegan or vegetarian diet. Others maintain kosher homes but feel free to eat non-kosher when not at home. And many other Jews ignore these rules entirely.

            Some have suggested that the purpose of these laws is to prevent substantial involvement with non-Jews through the sharing of meals. They point that many of the details of kashrut observance arose from rabbinic thought during the Hellenistic period, and were intended to keep Jews from assimilation.

            I am personally convinced that the laws of kashrut are really a metaphoric example of the need for humans to observe boundaries. Where we draw those lines may indeed differ, but the need for boundaries in all things is to me self-evident. Not all urges must be satisfied, whether it is in regards to food, relationships, or governance.