Parshas Shemini
1. In the first chapters of the Laws of Tumas Ochalin (the ritual impurity of foods), the Rambam states the conditions under which foods become susceptible to tumah:
In the first chapter he writes the first two conditions (which apply to all foods):
a) "כל אוכל המיוחד למאכל אדם . . מקבל טומאה וכל שאינו מיוחד למאכל אדם ה״ז טהור" ("Any food designated as human food . . is susceptible to tumah, and whatever is not designated as human food is tahor")1.
b) Even "human food" is not susceptible to tumah unless it has first been rendered fit (muchshar) to receive tumah — "אינו מקבל טומאה עד שיבלל תחילה באחד משבעה משקין וזהו הנקרא הכשר שנאמר וכי יותן מים על זרע" ("It is not susceptible to tumah until it is first moistened by one of the seven liquids, and this is what is called hechsher, as it is said2, 'But if water be put upon the seed'")1.
Afterwards, in the second chapter3, the Rambam writes a third condition (with regard to "אוכלין הגדילין מן הקרקע" ("foods that grow from the ground")) — that "אינן מקבלין טומאה עד שיעקרו, אבל כל זמן שהן מחוברין אפילו כשורש קטן שיכולין לחיות ממנו אינן מקבלין טומאה" ("they are not susceptible to tumah until they are uprooted; but as long as they are attached, even by a small root through which they can live, they are not susceptible to tumah")4.
It is known5 that from every halachah in the Torah one can derive a directive in the service of G‑d. For in addition to the simple meaning of every halachah, there is also the interpretation of the halachah in spiritual service. And this directive is relevant to each and every person, since the Torah was given to each and every person.
This is also one of the interpretations of the verse6 "ויצונו ה׳ לעשות את כל החוקים האלה ליראה את ה׳" ("And G‑d commanded us to do all these statutes, to fear G‑d") — that the purpose of "all these statutes" (whatever mitzvah and halachah it may be) is "to fear G‑d" (that through it one should come to the fear of G‑d)7, because from every halachah in the Torah one can derive a directive in a matter of "to fear G‑d," yiras Shamayim.
So too in our matter: the three above-mentioned conditions regarding the tumah of foods have their parallel in man's service of his Maker.
2. It is explained in several places that the category of tumah applies where there is holiness, or at least the possibility of holiness. This is similar to what the Alter Rebbe says in the Shulchan Aruch8 (regarding touching without washing the hands in the morning), that "לנגיעת הנכרים אין לחוש כי רוח טומאה זו אינה מתאוה לשרות אלא בכלי של קדש במקום קדושה שנסתלקה כו׳" ("regarding the touch of non-Jews there is no need for concern, for this spirit of impurity desires to rest only upon a holy vessel, in a place of holiness that has departed, etc.")9.
The reason for this is: by the nature of creation, an extremely limited vitality was allotted to the kelipos of tumah, and therefore they "push" themselves toward the place of holiness in order to receive from holiness an additional nurture of vitality, by bringing the person down into (the kelipah of) tumah, G‑d forbid.
Whereas in a place where there is no (additional) holiness, there is no (special) effort on the part of tumah to rest there10, since there is no abundance of vitality there from which they could receive additional nurture.
And this is the inner content of the first condition of the tumah of foods — that specifically "human food" is susceptible to tumah:
The title "Adam" (man) is, after all11, based on the verse12 "אדמה לעליון" ("I will be like the Most High"), which is why Jews are called by the name "Adam" — "אתם קרויין אדם" ("You are called Adam")13 — because a Jew is "like the Most High," resembling, as it were, the Supernal Man upon the Throne14.
And this is the meaning of "food designated as human food": eating in the broader sense means all the needs of a person15; and "human food" means those matters that are the "needs" of the "man" within him, his soul which is "like the Most High" — and these are the matters of Torah and its mitzvos.
And through this it also becomes "food of Adam" — of the Supernal Man upon the Throne, as it were. As is known16, through the Torah and mitzvos of a Jew below one, as it were, "sustains" the Al-mighty (similar to the offerings, which are called "לחמי לאשי" ("My bread for My fire-offerings")).
Since these are matters that are "designated as food" for the Supernal "Man," the forces of tumah strive to make the "man" who resembles Him below — the Jew — stumble, in order to receive from him (from the abundance of holy vitality within him) an additional nurture of vitality. Therefore it is possible that a matter of tumah, Heaven forfend, should seize hold of this.
Whereas "whatever is not designated as human food is tahor and is not susceptible to tumah." Since it is not connected with the Supernal Man upon the Throne, holiness17* — there is no effort there from the opposing side, and there is no tumah there18, as stated above.
3. To this (the Rambam adds) there is a second condition: that even "human food" is not susceptible to tumah "until it is first moistened by one of the seven liquids":
Water (liquids) indicates bestowal and drawing down. As is seen in the properties of water: a) water descends from a high place to a low place19 — this is the concept of kindness and bestowal20, whereby the "high" lowers itself to the "low" in order to bestow upon it. b) Also with regard to foods, the effect of water (drinking) is that it spreads the food through the entire body21, which is why our Sages say22 "אכל ולא שתה אכילתו דם" ("One who ate and did not drink — his eating is blood"). c) It is the nature of water to cause adhesion23 — the moisture of water brings about a connection and attachment between separate things.
In man's service this means: when a Jew's service (his "foods") is (not like a dry thing, but) with "moisture," then it does not remain with him alone, but also affects the Jews around him, to the point that he descends even to one who is low in order to bestow upon him.
It follows that when the "human food" — the matters of Torah and mitzvos (as stated above in section 2) — is connected with the property of water, being done with a moisture that brings about that the light of holiness should increase among other Jews as well — there comes about an increase in the holy vitality.
And therefore the effort on the part of kelipah to bring about a matter of tumah comes specifically when the "human food" has been made fit to receive tumah through being "first moistened by one of the seven liquids" — because specifically in this there is an abundance of holy vitality, from which the kelipah wants to receive additional nurture.
[It may be said that this is also the inner reason why specifically with liquids we find many decrees and precautions against tumah (which are not found with foods)24 — because of the special superiority of liquids, which possess the property of bestowal and connection with another, and this is one of the signs and definitions of the side of holiness — bestowal25 (the opposite of "מכניס ואינו מוציא" ("takes in and does not give out")25)];
whereas when the "human food" has not been made fit through water, there is no such abundance of holy vitality in it, and consequently it is not susceptible to tumah (because the kelipah does not "push" itself to rest there).
4. After all this, a question and complaint may arise:
The Al-mighty placed a Jew in this physical world, which is called "עולם הקליפות וסטרא אחרא" ("the world of kelipos and sitra achra")26, and "הרשעים גוברים בו" ("the wicked prevail in it")26. On top of this, a Jew is told that the more he strives in his service to be a source of influence in his surroundings, the greater is the effort on the part of kelipah to make him stumble, etc.27 (so that they may receive additional nurture, G‑d forbid); whereas one who does not strive in his service to influence others need not guard himself against tumah!
One must say that the Al-mighty surely provides a Jew with counsel and a path by which he can guard himself against the matter of tumah (and guard himself even more than one who does not strive properly in the service of G‑d).
On this comes the third condition in the tumah of foods — "All foods that grow from the ground . . as long as they are attached, even by a small root through which they can live, are not susceptible to tumah (even if they were made fit by water)." In man's service this means: when the "human food" (man's service) is such that it is connected with its place of growth, even through a "small root (but one) through which they can live," then "they are not susceptible to tumah."
5. The explanation of this:
The root and source of all the actions and matters of the service of G‑d ("food designated as food" for the Supernal "Man") — the place from which they "grow" — is the inner core of the soul, the essential Jewish point (nekudas haYahadus), which no tumah can touch, G‑d forbid. Not only can it not actually become tamei, but moreover, it is not susceptible to tumah; it is not at all within the category of tumah.
As is known, the saying of our Rebbeim28 that "Modeh Ani . . is said before washing the hands, even with impure hands, because all the impurities in the world do not defile the Modeh Ani of a Jew. He may be lacking in this or that, but the Modeh Ani remains whole"29. For the Modeh Ani of a Jew is connected with the essential Jewish point within him30.
And as the Alter Rebbe explains in Tanya31, the power of faith and self-sacrifice (which come from the essential Jewish point) is whole in every Jew, which is why "אפילו קל שבקלים ופושעי ישראל מוסרים נפשם על קדושת ה'" ("even the lightest of the light and the transgressors of Israel give up their lives for the sanctification of G‑d's Name")32, "אפילו שלא לעשות רק איזה מעשה לבד נגד אמונת ה' אחד כגון להשתחוות לעבודה זרה אף שאינו מאמין בה כלל" ("even so as not to do merely some single act against faith in the One G‑d, such as bowing down to an idol, even though he does not believe in it at all")33 — because the essential Jewish point of a Jew does not permit one to touch even "קצה טומאה ע"ז ח"ו" ("the edge of the impurity of idolatry, G‑d forbid")34.
And from this comes the directive that the "foods" must be attached to their place of growth, the essential Jewish point: it is not enough that the essential Jewish point (in itself) remains whole; rather, the faith and self-sacrifice must permeate his actions in the service of G‑d, until the vitality that stems from the inner core of the soul is discernible in his actions.
6. And this is what the Rambam says, that "as long as they are attached, even by a small root through which they can live, they are not susceptible to tumah."
When a Jew's service is such that it has a connection with its place of growth, the inner core of his soul —
even if this is only "like a small root": all the roots have been cut off, Heaven forfend, and only one "small root" remains with him — since, however, it is a "small root"35 "through which they can live," meaning that through it vitality from the inner core of the soul can be drawn —
then "they are not susceptible to tumah." For just as the true inner core of the soul is above matters of tumah, so is it brought about in the "foods" as well — a person's matters in Torah and its mitzvos, which receive vitality, permeated with the vitality of the inner core of the soul — that no tumah can touch them either; and to such an extent that "אוכלין שהוכשרו כשהן מחוברין לקרקע... אינו הכשר" ("foods that were made fit while attached to the ground... it is not a hechsher")36 — they cannot even become fit to receive tumah, so far removed is the matter of tumah from him.
It may be said that this is also the meaning of the words of the Mishnah37 that a Jew's service must be like a tree "שענפיו מועטין ושרשיו מרובין שאפילו כל הרוחות שבעולם באות ונושבות בו אין מזיזין אותו ממקומו" ("whose branches are few and whose roots are many, so that even if all the winds in the world come and blow upon it, they do not move it from its place") — that the main advantage lies in the many roots, which connect a person's actions in Torah and its mitzvos with their place of growth, the inner core of his soul38, and this instills strength and firmness in his service, until nothing can move it from its place — "all the winds in the world come and blow upon it, they do not move it from its place."
7. As is known, every matter in the service of G‑d begins with Torah. So too in this matter — bringing about the connection of a person's actions (in thought, speech and deed) with the inner core of the soul — this comes about through there being in his Torah study the preliminary of blessing over the Torah, "ברכו בתורה תחלה" ("blessing over the Torah first")39, a drawing down in Torah, the open connection with the Root and Giver of the Torah — "נותן התורה" ("Who gives the Torah," in the present tense),
and this is the general root of the entire Torah [OCR unclear]
Torah must, after all, come down and permeate all the particulars and limbs — and this is the connection of the revealed part of the Torah (which resembles the matter of "foods" — "מילא כריסו בבשר ולחם" ("he has filled his stomach with meat and bread")40) with the inner dimension of the Torah.
The difference between the revealed part of the Torah and the inner dimension of the Torah is41:
In the language of the Zohar42, the revealed part of the Torah is "the body of the Torah," and the inner dimension of the Torah is "נשמתא דאורייתא" ("the soul of the Torah").
Similarly, the revealed part of the Torah speaks of and clarifies laws and matters of "אילנא דטוב ורע" ("the Tree of good and evil")43, which is why the study itself takes the form of argumentation and questions, etc., to the point that there are matters of dispute, etc.44 — that is, there can be in it a matter of concealment and hiding of the truth of the Torah.
Whereas the inner dimension of the Torah is the Tree of Life — "אילנא דחיי דלית תמן לא קשיא כו׳ ולא מחלוקת כו׳" ("the Tree of Life, where there is no difficulty, etc., and no dispute, etc."); it is above the category of the Tree of good and evil.
And therefore, in order that a person's Torah study should be in the manner of "נעשית לו סם חיים" ("it becomes for him an elixir of life")45, that it should not be study in order to taunt46, Heaven forfend — a matter that is the opposite of life — and not even a subtle form of "שלא לשמה" ("not for its own sake"), this comes about through his study of the revealed part of the Torah being joined with the study of the inner dimension of the Torah, the Tree of Life.
And "גדול לימוד שמביא לידי מעשה" ("great is study, for it leads to action")47 — through the connection of the revealed and the inner in Torah, the same is brought about in his service in general: there comes about the connection of the revealed actions of his soul (his "foods") with the inner core of his soul, and consequently he comes into a state in which he is (even) not within the category of receiving tumah.
And this becomes the immediate preparation for the fulfillment of the prophecy "ואת רוח הטומאה אעביר מן הארץ" ("And I will remove the spirit of impurity from the land")48, in the true and complete Redemption through our righteous Moshiach, speedily in our days, literally.
(From the sichos of Shabbos Parshas Vayishlach, 5745)
Notes
1) The wording of the Rambam, there, 1:1.
2) Our parshah, 11:38.
3) Halachah 1.
4) See also there, halachah 6, regarding foods that come from living creatures, that "they are not susceptible to tumah until they die."
5) See Kuntres Limmud HaChassidus, ch. 1ff.; Igros Kodesh of the Previous Rebbe, vol. 3, p. 219, end, ff.; and elsewhere.
6) Va'eschanan 6:24.
7) See Tanya, end of ch. 23; and elsewhere.
8) Orach Chaim, Mahadura Tinyana, 4:2.
9) Likewise, idolaters do not convey tumah in a tent and do not become tamei through a corpse (nor through other kinds of tumah) — Rambam, Laws of the Impurity of a Corpse, 1:13. See also Or HaTorah, beginning of Chukas, at length.
10) See Sukkah 52a: "The evil inclination . . leaves the nations of the world and provokes the enemies of Israel . . and Torah scholars more than all of them."
11) Asarah Maamaros, Maamar Em Kol Chai, part 2, ch. 33; Shelah 3a, beginning; 20b; 268b; 301b.
12) Yeshayahu 14:14.
13) Yevamos 61a, beginning.
14) See Yechezkel 1:26.
15) See Sanhedrin 38a: "That he may enter the feast immediately," and Rashi there: "That he will find everything prepared and eat whatever he desires." And elsewhere.
16) See Zohar III, 7b; 219b; Shir HaShirim Rabbah 1:9 (6); Likkutei Torah, Behar 40a, end, ff.; Pinchas 77a; and elsewhere.
17) Pinchas 28b; and similarly in many places. See also Likkutei Torah, Pinchas, there; Siddur 33b, end, ff.; Or HaTorah, Pinchas, p. [OCR unclear] ff., and the sources noted there; and elsewhere.
*) And although the food of a non-Jew is also called human food and is susceptible to tumah (see Rambam, there, 3:4; there, halachah 10; and elsewhere), it may be said that this is so that there should be the matter of free choice, similar to what is explained (Sefer HaMaamarim 5656, p. 319) regarding the form of man's body.
18) It may be said that this is the inner reason for the view of Rabbi Shimon (Bechoros 9b, and the sources cited there) that items forbidden for benefit do not convey tumah (unless they had a time of fitness — there, end of 9b). However, the Rambam (Laws of the Impurity of Foods, end of ch. 1) rules like the Sages, that they do convey tumah. This is not the place to elaborate.
19) See Taanis 7a.
20) Tanya, end of ch. 4.
21) The Rambam's Commentary on the Mishnah, Eruvin 3:1; and elsewhere.
22) Shabbos 41a. See also Shaarei Orah 95a; Sefer HaMaamarim 5568, p. 69, end, ff.; and elsewhere.
23) See Likkutei Torah, Behar 40c, end; and elsewhere.
24) See Rambam, Laws of the Primary Sources of Impurity, ch. 6.
25) Tanya, ch. 24 (30b).
26) Tanya, ch. 6 (10b, end). See also Tanya, ch. 37 (45b).
27) Similar to the saying of our Sages (Sukkah 52a, end): "Whoever is greater than his fellow, his evil inclination is greater than his." See also note 10 above.
28) Hayom Yom, 11 Shevat.
29) And as is known, the ruling of the Rambam along these lines — Laws of Divorce, end of ch. 2.
30) See Kuntres Inyanah shel Toras HaChassidus, section 11, and note 78 there.
31) Ch. 18ff.
32) There, end of ch. 18.
33) There, end of ch. 19.
34) Tanya, there. See also Likkutei Peirushim etc. [OCR unclear] (p. 351) on the precise wording of this phrase.
35) Note the wording of Etz Chaim (Shaar Derushei ABYA, ch. 1), cited in Likkutei Torah, Re'eh (27a): "There is a tiny spark, etc., in which the Yechidah of the soul is enclothed."
36) Rambam, there, 2:8.
37) Avos 3:17.
38) See at length Likkutei Sichos, vol. 4, p. 1210ff. (and see there the connection to "whose deeds exceed his wisdom").
39) Nedarim 81a; Bava Metzia 85b [OCR unclear]. See also Rabbeinu Yonah, cited in the Ran on Nedarim, there; the Bach and the Alter Rebbe's Shulchan Aruch, Orach Chaim, sec. 47.
40) See Rambam, Laws of the Foundations of the Torah, end of ch. 4.
41) On what follows, see Iggeres HaKodesh, sec. 26; Kuntres Etz HaChaim, ch. 3ff.; and elsewhere.
42) Zohar III, 152a.
43) Raaya Mehemna, Naso 124b; cited (and explained at length) in Iggeres HaKodesh, there.
44) Raaya Mehemna, there; cited in Iggeres HaKodesh, there.
45) The wording of our Sages — Yoma 72b. See at length Kuntres Etz HaChaim, there.
46) See Tosafos, s.v. "HaOseh," Berachos 17a, and the sources cited there.
47) Bava Kamma 17a, and the sources cited there.
48) Zechariah 13:2. See the commentaries there.
Key Lesson
Precisely because Torah and mitzvos, especially when they reach out to influence others, carry an abundance of holy vitality, they attract the efforts of the opposing side. The protection is to keep one's service attached to its root, the essential Jewish point within the soul; even a "small root" of such connection places it beyond the reach of tumah. This connection is achieved chiefly through Torah study that joins the revealed part of the Torah with its inner dimension.