The English language, and living in a christian world, has colored our understanding of Biblical Hebrew words, so that we have trouble recognizing them for their intrinsic value. tamei (often translated as "defiled") and tahor (often translated as "pure") do not truly mean what their English equivalent convey and no more is that loss in translation more costly than in this week's parsha, Tazriy'a.

     In the beginning of the parsha we learn that woman who gives birth becomes completely tamei for either seven or fourteen days, depending on the gender of the child. In addition, the mother remains in a "state of blood purity" for thirty-three or sixty-six days, also respective to the gender of the child. Our Western, English language, understanding of these terms, clearly color our interpretations of this "state of being" for the woman as being very much "less than good." It has made more than one western feminist shudder.

     Except in reality, these terms actual convey an opposite connotation. Within the context of the Biblical narrative, ritual "purity" and "impurity" have little to do with Western concepts of cleanliness, purity, and "goodness."

     It seems to me, that throughout Torah, the acts that are the most holy, that bring others close to God (such as the ashes of the parah adumah or the preparation of one who is deceased), or that emulate the actions of God the most, bring one into a state of tumah [impurity]. There seems to be a balance of elevation and distance that keep man hovering between being a creature of the divine and of the animal. In other words, the closer an act mimics the actions of Holy One of Blessing, the more likely that act will make one "tamei."

     Giving birth is the holiest of acts. It is the act that most associates us with the Creator. It is, in a very real sense, creating life - a role that ultimately is in the hands of the Divine. Yet, not only does a woman give birth to new life, she brings that life into contact with the Divine itself. Giving birth to a female, one who will also give birth and then act the creator, is even closer to being "godlike." After all, it is God who creates life that gives birth to life.

     Being "ritually impure," suggests a separation from the inadequate objects of holiness, in order to remember who the ultimate Being of Holiness is. It is not a sense of shame, rather a sense of awe that renders an individual to become tamei. It is an act that touches so close to divinity, that space is needed to regain one's sense of reality.

     God offers us opportunities to enter the Holy One's realm, but that journey, understandably leaves us wanting. We seem to come closest to the Divine when we facilitate another's journey towards holiness, prepare the vessel (body) that will carry the soul in this world by giving birth, or prepare that same vessel for internment after the soul begins its journey homeward. When we draw close to these acts we need to regain our footing.

      It seems to me, that a central message of this week's parsha is that the place where we do that in the realm of "ritual impurity." By becoming "tamei" we are reminded of our humanness and this prevented from overstepping our boundaries.

      May we all be offered many opportunities of holiness that leave us wanting more, and may every act that renders us tamei be for the sake of a holy act.

     Shabbat Shalom!