The Torah portion Metzora speaks about the ritual impurity imparted by a woman in the niddah state. Our Sages explain that this impurity came as a result of G-d's imprecation after the Sin of the Tree of Knowledge. This implies that the niddah state is not a natural phenomenon, but a result of transgression.
A deeper appreciation of this concept can be gained by understanding the nature of divine retribution. Consider another punishment humanity suffered because of the above sin: our expulsion from Gan Eden.
This punishment was not merely the penalty meted out for the sin, but instead -- as are all expressions of divine retribution -- a direct result of the sin itself.
The Garden of Eden was a place that was so holy that it could not bear the existence of evil. By eating from the Tree of Knowledge, man internalized evil within his being. In this state he could no longer remain in the Garden.
Similarly, with regard to divine retribution as a whole, it is written: "Your evil will chastise you," i.e., the suffering visited upon man is a natural consequence of sin.
This principle also applies to the punishment Chavah received, the niddah state. This punishment is a direct result of the Sin of the Tree of Knowledge. The evil created through the Sin of the Tree of Knowledge becomes the blood that renders a woman a niddah. Therefore the woman becomes ritually impure.
The Jewish people are a "holy nation"; each individual is entirely good. This applies not only to the G-dly soul, but to the animal soul as well.
By nature, the animal soul has no desire for forbidden things; its inherent desires are merely for permissible matters. Therefore, as soon as bodily evil becomes a significant entity, a Jewish body cannot contain it within itself and discharges it.
Nevertheless, the very fact that evil exists within a Jewish body is a sign that something is lacking. Therefore, even after its expulsion, the person is deemed impure.
There is a debate among the Rabbis as to whether the prohibition against marital relations while a woman is in the niddah state is a side effect of her impure status or a separate prohibition. There is strong support for the second approach.
Man and woman, all the elements of their being and all the laws applying to them, are a manifestation of the relationship between G-d and the Jewish people. For man and woman, like every other entity in this world, are an echo of their spiritual source.
Extending the above analogy, the niddah state refers to Jews in a state of sin, when they are banished from their natural home. While in this state, there are aspects that relate to the concept of impurity.
Nevertheless, with regard to establishing a connection with G-d -- the fundamental desire of every Jew and the objective of his observance of the Torah and its commandments -- the obstacle is not one of impurity, but rather a prohibition.
The distinction between a prohibition and impurity can be explained as follows: Prohibitions guard against evil that can be appreciated by mortal intellect or emotion. For example, forbidden foods dull the sensitivity of the heart and mind.
Impurity, by contrast, refers to a dimension of evil that cannot be appreciated by mere mortals. Instead, it is as the Midrash states: "It is a statute which I (G-d) ordained, a decree that I instituted."
This is so, for the evil associated with a prohibition can be appreciated more readily than the evil associated with impurity. Thus, there is a more severe dimension associated with impurity:
Since the evil associated with impurity is not easily discerned, one will not eradicate it through repentance as quickly as one would correct error involving those matters specifically forbidden by the Torah.
Moreover, as reflected by the fact that ritual impurity is a quality that cannot be grasped by mortal intellect, it mars the levels of soul that transcend reason and understanding.
In this context, it is explained that with regard to the relationship between Jews and G-d, the evil generated through sin is comparable to a prohibition and not to a matter of impurity. Which is to say, it affects our conscious powers, and not the essential powers of the soul. The essence of the soul steadfastly remains vigorously united with G-d.
Based on Likkutei Sichos, Vol. III, pp. 983-986.
