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Vol 38.12 - Chukat 1 Spanish French Audio Video |
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Summary: 1) With vessels that do not accept Tumah in one's Avodah to his Master (G-d) The difference between vessels that are turned upside down as opposed to an earthenware vessel that the Ohel of an earthenware vessel does not protect (ibid. 23:4). The reason that a "sealed container" is specifically alluded to with the law of an earthenware vessel |
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Translation: 1. Rambam writes: "What is the source that teaches that a sealed covering protects the content of a container from contracting ritual impurity in an Ohel (a shelter in which a corpse is located)? Num. 19:15 states: "Any open container that does not have a sealed covering on top of it is impure." One can derive from this that if there is a sealed covering on it, it is pure. According to the Oral Tradition, it was taught that the verse is speaking only about an earthenware container, for it is a container that contracts impurity only through its opening. Therefore, if its opening is closed and surrounded with a sealed covering, all of its contents are protected. From this, we can infer that the content of any of the containers which are not susceptible to ritual impurity are protected when the container is closed with a sealed covering. (Such containers include: containers made from cow turds, stone containers, containers made from earth, containers made from the bones or skin of a fish or the bones of a fowl, oversized wooden containers, wooden boards that are flat and are not containers, metal keilim which have not been completely fashioned (The content of all of these are protected by a sealed covering))” In continuation of the matter (in two chapters after this - 23:1) Rambam writes: "All vessels that protect when they are sealed, protect all the content that are within them (from impurity), whether they are food, liquids, clothes, or Kelei Shetef (rinseable vessels -that can be purified by immersion in a Mikveh). This is the Scriptural Law. According to Rabbinic Law, however, earthenware containers which are sealed close, protect only foods, liquids, and other earthenware containers inside of it. If, However, Kelei Shetef or garments were in an earthenware container that was sealed close, they are impure. Why did the Sages decree that they do not protect everything like other containers that protect their content from impurity? Because the other containers that protect their content do not contract impurity and earthenware containers do contract impurity. An impure container does not intervene in the face of impurity and all of the containers of the common people can be assumed to be ritually impure etc. Therefore, the Sages decreed that the seal should not protect everything”. Rambam continues (23:2): “When a person was placed inside a cask that was sealed close, he is pure. . It appears to me that the Sages did not decree that an earthenware container sealed close would not protect a person from impurity, because it is an infrequent situation. And our Sages did not enact decrees concerning infrequent situations.” Further on, Rambam continues (23:4): “An aperture (a window) between a home and a loft and there is impurity in the house, yet (an earthenware) pot is placed over the opening of the aperture . . Everything in the loft is pure, among the food and drink and the earthenware container is pure. However, a person and Kelei Shetef are impure, for an earthenware container intervenes in the face of impurity only for food, liquids, and earthenware containers. Everything in the loft is pure, as if it is in an earthenware container that is sealed close. A person in the loft was deemed impure, because that is a common situation. “ We thus find, that in this Halacha, of saving contents from the impurity of an Ohel by a "sealed covering" that there are three divisions:
2. It is known that from every Halacha in Torah one can learn lessons in Avodat Hashem. In other words, in addition to the simple explanation of in every Halacha (which is primary), every Halacha also has a meaning in spiritual Avodah, whose lesson pertains to each and every person. In Rambam’s words: “Most of the Torah's laws are nothing other than "counsels given from distance" from "He Who is of great counsel" to improve one's character and make one's conduct upright”. And also, as it states, “And the L-rd commanded us to perform all these statutes, to fear the L-rd, our G-d, for our good all the days, to keep us alive, as of this day”. For the purpose of “all these statutes” it that through them one comes “to fear the L-rd”. Therefore, one should learn from every Halacha a lesson in the aspect of Fear of Heaven (יראת שמים) Similarly, in our case. These three matters pertaining to saving from impurity, in an Ohel of a corpse, have their example in one’s Avodah to his Master (G-d). 3. The explanation of the matter is: The meaning and aspect of "life" (חיים) in spirituality and in Avodat HaAdam is our attachment to G-d, as it states, "But you who cleave to the L-rd your G-d are alive, all of you, this day". G-d is called life (חיים). Moreover – He is the source of life, "The One Who grants life to the living" (מחי' החיים). Therefore, Bnei Yisroel are called "alive" (חיים) since they are attached to G-d. For their soul is "a veritable part of G-d Above", and as it states “embraced and attached to You" (חבוקה ודבוקה בך). Hence, the absence of attachment to G-dliness, G-d forbid, is an aspect of "death", the opposite of life. According to this, one could say that the aspect of an "Ohel of a corpse", in spirituality, refers to this entire world (before its refinement), which is called "the world of the Kelipot and the Sitra Achra". (For this world "is full of Kelipot and Sitra Achra which are veritably against G-d") Indeed, Kelipah is "the place of death and impurity, may G-d protect us". We therefore find that the descent of a person’s soul into this world is similar to a person who is in the Ohel of a corpse. Although the soul, on its own part, being a pure soul attached to G-d, is "alive”. For the " impurity of a corpse" of this world cannot harm it. Nevertheless, through the enclothing of the soul in a physical body, which makes a connection between the soul and world outside of it, it is possible that the impurity of this world should corrupt its holiness, and it requires an aspect of protection (“saving”) from this impurity. In general, the attachment of the soul to G-d while it is down here in this world, is through occupying itself with Torah and Mitzvot, as it states: "See, I have placed before you today life and good . . choose life”. However, this is a protection and salvation, when one is occupied with Torah and Mitzvot. However, during the time when one deals with the needs of one’s body and one’s livelihood, etc., the soul then needs additional protection from the impurity of this world. This protection and salvation is when one changes the essence of the body, until it comes to a state where it is completely protected from the impurity of this world. And this is the allusion in the details of the Halachot concerning the various manners that vessels are saved from impurity, in the Ohel of a corpse, which are, “counsels given from . . He Who is of great counsel", regarding how it is possible for a person to save himself from the impurity of this world ("the Ohel of a Corpse"). In this there are different manners: The “vessel” is a person’s body, where the soul is enclothed. A plain vessel receives impurity, in an Ohel of a corpse. In other words, the body, in and of itself, is affected by its environment. Therefore, the impurity also spreads in the soul of the person and affects its holiness. However, there are manners in which the “vessel” – the body – is able to protect itself from the impurity of the Ohel. In general, there are two manners in the matter:
(as it states, “I am dust and ashes”, and “may my soul be like dust to everyone”), where the body has no being (מציאות) (in and of itself). Rather, it is completely subjugated (בטל) to the soul, in a manner that the sanctity of the soul permeates all the details of the body. Therefore, it does not give a place for any aspect of impurity, the opposite of the vitality and sanctity of the soul. In other words: In the first manner, from the very onset, there is no restriction on the part of the body, and the entire Avodah is the Avodah of the soul (They are, "Servants of G-d with their souls"). Therefore, the impurity of this world does not harm him. For since he is found in a "vessel" that is not in the scope of impurity (for his body is not a "vessel" that restricts the revelation of the light of his soul), it is as if he is not found “in the Ohel of a corpse” (a place of impurity). Whereas in the second manner, the body is in the scope of a "vessel" that limits the revelation of the light of the soul, (Which is why an earthenware vessel is a vessel that can receive impurity (at the least from its inner space (מאוירו), since the vessel effects a boundary on the light of the soul). However, when a person performs his Avodah with the body (the vessel) itself, to refine and purify it, so much so, until it is completely purified, where the body has no being, in and of itself; and the whole aspect of the body is only to reveal the light of its soul - then it is saved from impurity that is in the Ohel of a corpse. Regarding these two manners, the Torah says, When can the vessel (the body) save itself from the impurity of the Ohel of a corpse? Only when it has "a sealed covering on it". Namely, when it is entirely immersed in this Avodah: (Whether to elevate oneself above the measurements and restrictions of one’s body, until one’s body is not in the realm of a "vessel"; Or whether one utilizes the Avodah of refining and purifying the body itself, until it is in the realm of "earthenware", “I am dust and ashes”, completely nullified (בטל) to the soul). However, if there is an “opening” to the air of the world (the environment), then it is not saved from the impurity of the Ohel of the corpse. In this manner, one can explain the inner reason for an additional division that we find between all the utensils that save, versus an earthenware vessel. For as Rambam states: “All containers that protect their contents when sealed close, if their inner space is a handbreadth by a handbreadth wide, by a handbreadth tall – if they are turned upside down and stood on the ground, even though one did not spread clay around the sides to seal them -nevertheless they protect anything that is under them to the very depths. The rationale is, that in that position, they are like an Ohel and an Ohel protects from impurity, unless the container is an earthenware container, for an Ohel formed by an earthenware container does not protect from impurity.” With other vessels that are not in the scope of impurity, (and in spiritual Avodah – this means a body that does not conceal the light of the soul, and does not give place to the impurity of this world, etc.), it is appropriate to say that when they are turned upside down and made an Ohel, in and of itself, they are then considered that they are not in the Ohel of a corpse. (For even this is sufficient to nullify the "opening" to the air of the world, and there is no connection, at all, between the body and the impurity of this world that is around it). Whereas, regarding an earthenware vessel, since the aspect of impurity is not negated from them, (and in spiritual Avodah – this refers to a body that is not negated from the impurity of this world). and that which a "sealed covering" saves from impurity, is only because it actually intervenes (חוצץ) before the impurity and does not allow impurity to spread within the vessel. Therefore, it does not help to simply turn the vessel upside down to intervene between the impurity of the Ohel of the corpse. Rather, there must be a strong intervention (הפסק חזק) - a "sealed covering" - which only then, is it considered to have no "opening" to the air of the world around it. 4. This is also the allusion in the difference between vessels that do not receive impurity, and an earthenware vessel. For regarding earthenware vessels, the Sages ruled that they do not protect Kelei Shetef or garments that are within them. Which is not so regarding vessels that do not receive impurity, where the Sages did not make this ruling: In the first manner, where one has no relevance to the Avodah of the body itself, and it is, as if, it is not found in the Ohel of the corpse as aforementioned. Therefore, it is not in the realm of impurity and therefore, there is no need for the ruling. Whereas in the second manner, which is Avodah within the body. In the end, there is the possibility of the aspect of impurity (since his Avodah is with the body itself). Therefore, the Sages who added boundaries and fences, ruled that an earthenware vessel should not save against impurity. However, this decree is only regarding Kelei Shetef (rinseable vessels) and clothes, which are things that are not part of the person himself but rather things outside of him. Therefore, even though they are related to him (as alluded to, by that which they are inside the earthenware vessel), nevertheless, the sanctity of his soul does not illuminate them, so much. Therefore, the Sages ruled that they are not saved from the impurity of the Ohel. This is not so regarding a person who is in an earthenware vessel. For the word “Adam/person” (from the expression, “I am compared to the Supernal”) referring to the soul of the person – is not included in this decree. For regarding the soul itself, since it is inside "an earthenware vessel" which has a “sealed covering on it” (in other words, that the body is completely nullified to it) there is no fear that the impurity of this world will affect it, G-d forbid. They also did not rule on food and drink inside an earthenware vessel. For they become the blood and flesh of his flesh, and are united with his body. Therefore, since his body is in the level of an “earthenware vessel”, therefore, also the food and drink that are made a part of his body are saved from the impurity of this world. One could say that this explanation also fits the reason, according to the exoteric part of Torah (Niglah) regarding this ruling. That it is because of the concern of the vessels of the common people (ע״ה). In other words, regarding other vessels, there is a concern that they will mix with those of the common people - "people of the earth" (עם הארץ) – representing earthiness and coarseness of the world. Which is not so regarding food and drink, (that becomes his blood and flesh of his flesh). For a Torah scholar (תלמיד חכם) does not utilize, at all, the food and drink of a common person (ע״ה). One could add – according to homily and allusion (Derush and Remez) – that even the reason according to Niglah, that the Sages did not rule regarding a person (who was placed inside a cask, that an earthenware container sealed close would not protect a person from impurity), “because it is an infrequent situation, alludes to the aforementioned inner reason. For such a person, whose Avodah in the refining and purification of his body is complete. So much so, that it is at the level of an “earthenware vessel” that has a “sealed covering on it”, it is “a thing that is infrequent” in the (boundaries of) the world. 5. Although there are two types of vessels that protect against impurity with a sealed covering, as aforementioned (vessels that do not accept impurity; and earthenware), nevertheless, Rambam precisely notes, (according to the language of the Sifrei), that the source of the Halacha that a sealed covering protects, from the impurity of Ohel of a corpse, is stated, at the onset, specifically regarding an earthenware vessel. In his words: “According to the Oral Tradition, it was taught that the verse is speaking only about an earthenware container”. However, from this, we can infer a Kal v’Chomer regarding all the containers, that they are not susceptible to ritual impurity (when sealed). One should examine why this law is alluded to, specifically regarding an earthenware vessel; and not that Scripture should speak, at the onset, regarding all vessels- that they do not receive impurity? One could say that the explanation of this, in the Pnimiyut of the matter, according to the aforementioned, is: Although, seemingly, the virtue of the first manner is greater. For there, a person elevates himself above the realm of impurity, as aforementioned. Nevertheless, the purpose of man's creation and the descent of his soul into this world to be enclothed in a body - is to refine the body and purify it. This is as the well-known wording, "the soul itself does not need correction, at all", and its descent into this world is only to rectify the body and the Animal soul and its part in the world (and as explained at length in Sefer Tanya Kadisha). This is why Rambam writes: “the verse is speaking only about an earthenware container". For the Supernal intent (of which “the verse is speaking") is that a person should work with his body, and influence it that it should be on the level of an "earthenware vessel". According to this, one can explain the aforementioned third manner (Par. 1-2) - in this law of, “An aperture (a window) between a home and a loft and there is impurity in the house, yet (an earthenware) pot is placed over the opening of the aperture”. Where, in this instance, the Sages decreed impurity also on the person who is found in the loft: In this case, the person is not found within a "vessel" at all - neither in an earthenware vessel, nor in a vessel that does not receive impurity. Rather he is found in a loft. The aspect in spirituality, is that that the person thinks that in order to protect himself from the impurity of this world, he must lift himself into “a high place” ('בעלי). Namely, that he should separate himself from the affairs of the world, and all his relation to the world is "from afar" (through the "aperture"). In other words: Even according to the manner where he is found in a vessel that does not receive impurity. In other words, where he serves G-d with his soul (as aforementioned), his Avodah influences his body. It is just that his deeds are due to the light of the soul that shines within his body. So much so, that his body is nullified by the force of the light of the soul. Therefore, he is not considered a vessel, as aforementioned. Whereas, the meaning of a person who is found in a loft, is that his Avodah is completely separate from material things. He does not deal, at all, with his body to illuminate it with the light of his soul, thinking that through this, G-d will protect him from the impurity of this world etc. On this comes the lesson of the Torah – that it is the opposite: Although from the letter of the Law (Biblically) one is pure, since he is not in the Ohel of a corpse (the "place of death" of this world). Nevertheless, specifically in in this manner, did the Sages decree impurity on the person. (which they did rule in the two aforementioned manners) For, the true condition of this person, who is found in the loft, is that he is not actually separate from the impurity of this world. The reason that the impurity of this world does not harm him is solely because he actually separates from it. However, due to essence of his being, he is indeed is related to the world of impurity etc. Which is not so regarding the first two manners, where the person does not separate himself from the affairs of the world. Rather, his Avodah is within a "vessel". Therefore, the Sages did not decree impurity on the person, and he is pure. Msichas Chof MarCheshvan 5745 |
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