Taharas Hamishpacha

7 Nissan 5782

“If a woman has a discharge, her flesh discharging blood, she shall remain in her state of menstrual separation for seven days” (Vayikra 15:19)

“Why did the Torah ordain that the uncleanness of menstruation should continue for seven days? Because being in constant contact with his wife, a man might develop an apathy towards her. The Torah therefore ordained: Let her be unclean for seven days, in order that she shall be as beloved by her husband as at the time that she first entered into the bridal chamber.” (Talmud, Niddah 31a)

As the Rebbe says, “Since men and women have opposite natures, a union between them needs to recognize their differences. The Torah recognizes the existence of these two opposing tendencies. Therefore it provides for times when a couple join together and times when their union is forbidden. This pattern has been successful in developing harmonious marriages. Scientists and doctors have explained reasons for that success, but the underlying reasons extend beyond human knowledge, for the laws of Taharas Hamishpacha are G‑d’s Wisdom and Will.”

“It is also explained in Tikkunei Zohar, that those who engage in Torah and mitzvot out of fear and love are called ‘children’; otherwise (i.e., if their Torah and mitzvot lack the fear and love of G‑d), they are called ‘fledglings’ who cannot fly.” (Lessons in Tanya, Likutei Amarim, middle of Chapter 40)

So too, it is with every mitzvah. Scientists and doctors will identify and explain the beneficial aspects of any mitzvah, however, the “underlying reasons extend beyond human knowledge,” for they are “G‑d’s Wisdom and Will.” One who’s observance of mitzvos is only based on the benefit he receives from them in his own life is building on a very shaky foundation. There might come a day when Hashem’s goodness transcends his understanding, and on that day, G‑d forbid, he will have serious problems in his Emunah and observance. Therefore, we must understand that all the “logical” explanations we find for mitzvos do not take away from the fact that we must engage in them “out of fear and love,” simply because they are the Wisdom and Will of the one Creator of the world.

As the Sefer HaChinuch on Mitzva 159 (impurity of the eight swarming creatures) writes, “From the roots of the commandment, we need to preface that anyone who has intelligence will not have a doubt that there was never a man that grasped to know all wisdom to its end … And therefore, when we grasp some of the commandments with our wisdom, to know the benefit that accrues to us from them, we shall rejoice about it. But when we do not grasp the benefit to us from them, with our wisdom, we must nonetheless think that with the extra wisdom that G‑d, may He be blessed, has over every creature, He knows the benefit to us in that commandment. And therefore, He commanded us about it.”

“Send Your light and Your truth, they will guide me; they will bring me to Your holy mountain and to your sanctuaries.” (Tehillim 43:3)

“Your light and Your truth,” not our light and our truth. As the Prophet Yeshayahu gave over to us, “‘My thoughts are not your thoughts, neither are your ways My ways,’ says the Lord. ‘As the heavens are higher than the earth, so are My ways higher than your ways and My thoughts [higher] than your thoughts’” (Yeshayahu 55:8-9).