The forty-nine days of Sefiras Haomer correspond to the forty-nine gates of impurity that Klal Yisrael had sunken to during their years in Mitzrayim. As we commemorate annually our journey from yetziyas Mitzrayim to matan Torah, we purify ourselves by elevating our spiritual status every day of Sefirah. The intricacies of tumah are introduced in Parshas Shmini. We learn about the tumah that emanates from different creatures in the animal world. As Sefer Vayikra continues, we are taught in the parshios of Tazria and Metzora about the various types of impurity that emanate from a person’s body. In the parshios of Achrei-Mos and Kedoshim we learn about a different kind of tumah. Those prohibited relationships known as gilui arayos are also referred to as tumah. Although the laws of tumah are part of the area of chukim which cannot be understood, the Rambam instructs us that even chukim should be delved into and there are lessons we can learn from them.
By analyzing Mitzrayim as the source of tumah, perhaps we can derive a message from this otherwise incomprehensible area of halacha. The world of Egypt was preoccupied with death. The idolatrous priests were tasked with the elaborate preparations for death. Pyramids and tombs were the focal points of Egyptian culture. Tumah is always associated with death. Certain animals emit tumah after death. Different bodily emissions that are associated with a loss of potential life are sources of tumah. The ultimate source of tumah is the human corpse. In contrast to the idolatrous cult of death in ancient Egypt, the Beis Hamikdash is a celebration of life. The Ramban explains that the process of offering a korban is an opportunity to begin life again, having received an atonement for sins. According to strict justice, any sin should bring about death. The Beis Hamikdash and the world of korbanos stands in stark contrast to the world of Mitzrayim that only celebrates death. Thus, the Kohen in the Beis Hamikdash must refrain entirely from being involved with death and is prohibited from defiling his holiness by coming in contact with a dead body.
In addition to the tumah of animals and bodily emissions, the prohibited marriage relationships are referred to as tumah. The Torah also describes a marriage relationship that has been violated as being in a state of tumah. Marriage and the gift of life that results are the greatest affirmation of tahara. All sources of life must be protected by the laws of tahara. Just as the Beis Hamikdash which is the source of life is incompatible with tumah, so too the sanctity of marriage and bringing life to the next generation must be preserved by a state of purity.
As we begin these days of Sefirah simultaneous to our reading these parshios, we begin the journey from tumah to tahara. We leave behind the culture of Mitzrayim and embrace the gift of Torah. In our generation the world of Mitzrayim has a unique meaning for us. The physical world devoid of the spiritual is nothing more than a corpse devoid of life. The culture that worships the physical world of tumah presents a challenge as we strive to journey to matan Torah. As we continue this journey we turn to Hashem as the One who is me’taher es ha’t’meim to help us as we strive to elevate ourselves to live a life of purity and sanctity.
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