Difference between revisions of "Devar/5768/Metsora"
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{{heb|'''וְהַדָּוָה, בְּנִדָּתָהּ, וְהַזָּב אֶת-זוֹבוֹ, לַזָּכָר וְלַנְּקֵבָה; וּלְאִישׁ, אֲשֶׁר יִשְׁכַּב עִם-טְמֵאָה.''' {{hcite|p/pt/pt0315.htm#32|ויקרא טו:לב-לג}}}} | {{heb|'''וְהַדָּוָה, בְּנִדָּתָהּ, וְהַזָּב אֶת-זוֹבוֹ, לַזָּכָר וְלַנְּקֵבָה; וּלְאִישׁ, אֲשֶׁר יִשְׁכַּב עִם-טְמֵאָה.''' {{hcite|p/pt/pt0315.htm#32|ויקרא טו:לב-לג}}}} | ||
| − | {{heb|רוב חוקות הטומאה והטהרה אינם מעשיים בזמננו זה, כל עוד בית המקדש אינו קיים, וכוהנים לא עובדים בתוכו בטהרה. בכל זאת, יש מצווה תדירה אחת מכלל מצוות הטהרה, שנוגעת | + | {{heb|רוב חוקות הטומאה והטהרה אינם מעשיים בזמננו זה, כל עוד בית המקדש אינו קיים, |
| + | וכוהנים לא עובדים בתוכו בטהרה. בכל זאת, יש מצווה תדירה אחת מכלל מצוות הטהרה, | ||
| + | שנוגעת בכמעט כל זוג נשוי אף בזמן הזה -- והיא טבילת האישה במקווה בתום תקופת נידתה.}} | ||
{{heb|למה המצווה הזאת עדיין פעילה למרות שבית המקדש לא קיים? ראשית כל, אין המצווה הזאת תלויה במקדש, שהרי הנידה לא מביאה קרבן. בנוסף, הבועל נידה חייב כרת: '''המערה בה, בין כדרכה בין שלא כדרכה -- חייב כרת''' {{hcite|i/5104.htm#4|הל' איסורי ביאה ד:א}}. ואיסור כזה לא מופיע בשאר טומאות הגוף -- כלומר, שטומאת אחד גורמת איסור כרת לזולת.}} | {{heb|למה המצווה הזאת עדיין פעילה למרות שבית המקדש לא קיים? ראשית כל, אין המצווה הזאת תלויה במקדש, שהרי הנידה לא מביאה קרבן. בנוסף, הבועל נידה חייב כרת: '''המערה בה, בין כדרכה בין שלא כדרכה -- חייב כרת''' {{hcite|i/5104.htm#4|הל' איסורי ביאה ד:א}}. ואיסור כזה לא מופיע בשאר טומאות הגוף -- כלומר, שטומאת אחד גורמת איסור כרת לזולת.}} | ||
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===English=== | ===English=== | ||
| + | '''This is the law of him that hath an issue, and of him from whom the flow of | ||
| + | seed goeth out, so that he is unclean thereby;''' | ||
| + | '''and of her that is sick with her impurity, and of them that have an issue, whether it be a man, or a woman; and of him that lieth with her that is unclean.''' {{hcite|p/pt/pt0315.htm#32|Lev 15:32-33}} | ||
| + | Most of the laws of ritual impurity are not practical in our time, so long as the Temple does not exist, and the Kohanim do not do their service in it, in purity. Nevertheless, there is a common mitsva among the laws of ritual impurity, which pertains to most every married couple, even now -- and that is the immersion of the woman in a mikveh after the end of her ''niddah'' period. | ||
| + | |||
| + | Why is this mitsva still active, even though the Temple does not exist? First of all, this mitsva does not depend on the Temple, since the ''niddah'' does not have to bring an offering. Further, one who has relations with a ''niddah'' is punished by ''karet'' (excision, a Heavenly punishment). '''One who enters her, whether "in her manner" or "not in her manner" (e.g. vaginally or not) -- is liable for ''karet'' ''' {{hcite|i/5104.htm#4|Laws of Forbidden Relations 4:1}}. A prohibition like this does not appear regarding any of the other bodily impurities -- that is to say, that the one who is impure can cause a ''karet'' punishment to another person. | ||
| + | |||
| + | Though much ink has been spilled to explain this mitsva, it isn't really hard to understand; and the Rambam hinted at it by his placement of the explanations of this law in the "Book of Holiness", in the Mishne Torah. '''There is nothing in the entire Torah as difficult for the people, as separating themselves from forbidden and illicit relationships.''' {{hcite|i/5122.htm#17|Laws of Forbidden Relations 22:17}}. '''Therefore, it is proper for one to suppress his inclinations in this matter, and to accustom himself to excess holiness and pure thought, in order to escape them.''' {{hcite|i/5122.htm#18|ibid. 18}}. That is to say, the ultimate goal of this mitsva is to help us suppress our inclinations and obtain our goal of being a holy people. | ||
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Revision as of 10:33, 11 April 2008
עברית
וכוהנים לא עובדים בתוכו בטהרה. בכל זאת, יש מצווה תדירה אחת מכלל מצוות הטהרה,
שנוגעת בכמעט כל זוג נשוי אף בזמן הזה -- והיא טבילת האישה במקווה בתום תקופת נידתה.English
This is the law of him that hath an issue, and of him from whom the flow of seed goeth out, so that he is unclean thereby; and of her that is sick with her impurity, and of them that have an issue, whether it be a man, or a woman; and of him that lieth with her that is unclean. (Lev 15:32-33)
Most of the laws of ritual impurity are not practical in our time, so long as the Temple does not exist, and the Kohanim do not do their service in it, in purity. Nevertheless, there is a common mitsva among the laws of ritual impurity, which pertains to most every married couple, even now -- and that is the immersion of the woman in a mikveh after the end of her niddah period.
Why is this mitsva still active, even though the Temple does not exist? First of all, this mitsva does not depend on the Temple, since the niddah does not have to bring an offering. Further, one who has relations with a niddah is punished by karet (excision, a Heavenly punishment). One who enters her, whether "in her manner" or "not in her manner" (e.g. vaginally or not) -- is liable for karet (Laws of Forbidden Relations 4:1). A prohibition like this does not appear regarding any of the other bodily impurities -- that is to say, that the one who is impure can cause a karet punishment to another person.
Though much ink has been spilled to explain this mitsva, it isn't really hard to understand; and the Rambam hinted at it by his placement of the explanations of this law in the "Book of Holiness", in the Mishne Torah. There is nothing in the entire Torah as difficult for the people, as separating themselves from forbidden and illicit relationships. (Laws of Forbidden Relations 22:17). Therefore, it is proper for one to suppress his inclinations in this matter, and to accustom himself to excess holiness and pure thought, in order to escape them. (ibid. 18). That is to say, the ultimate goal of this mitsva is to help us suppress our inclinations and obtain our goal of being a holy people.
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