Impurity, by contrast, refers to a dimension of evil which cannot be appreciated by mortal hearts and minds. Instead, it is as the Midrash states:
“It is a statute which I (G-d) ordained, a decree that I instituted.”
For this reason, most of the Torah’s prohibitions remain pertinent in the present era, while the laws of ritual impurity by and large applied only in the time of the Beis HaMikdash. Whenever one can appreciate evil, one must take precautions against it. Evil which we cannot detect, however, and which is deemed evil solely by virtue of G-d’s decree, conflicts only with the high levels of holiness revealed in the era of the Beis HaMikdash. It does not disrupt the reduced levels of holiness revealed in the present era.
For this reason, most of the few laws concerning ritual purity which are practiced today pertain to priests. Since they are endowed with an extra measure of holiness, they must protect themselves from ritual impurity. Moreover, even priests are not enjoined against contact with all forms of ritual impurity.
Rather than hutra, “lifted.” (The comments of the Rogachover Gaon to that halachah require further analysis.)
There is a slight difficulty with the above thesis based on Tanya, Iggeres HaKodesh, Epistle 26, which states that when our Sages permit non-kosher food because of a threat to life, it becomes “absolutely permitted.” It must, however, be noted that in that Epistle, the word “absolutely” is surrounded by parenthesis, and is lacking in certain of the early printings of the Tanya [indicating that perhaps the Alter Rebbe felt the matter required reconsideration].
To cite a parallel: one may not partake of the sacrificial offerings while in a state of ritual impurity. One may, however, partake of ordinary foods. See Kuzari, Discourse 3, Sec. 49.
Among the other laws of ritual impurity relevant today are those which apply to the water used for a mikveh and the schach used for a sukkah.
Moreover, the priesthood is associated with kabbalas ol, a commitment which transcends intellect; this is the foundation of our Divine service. This is illustrated by the fact that the Mishnah (Berachos 1:1) associates the time for the recitation of the Shema — a declaration of kabbalas ol — with the time the priests partake of terumah. Since the priesthood serves such a purpose, it is necessary to take into consideration even the more sophisticated levels of evil associated with impurity.
See the discussion of related concepts in the sichah of Parshas Vayikra in this series.
See Likkutei Torah, Devarim 43c, and the conclusion of Parshas Acharei.
