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| Torâh | Haphtârâh | Âmar Ribi Yᵊhoshua | Mᵊnorat ha-Maor |
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This ôøùä begins:
åÇéÀãÇáÌÅø é--ä àÆì-îÉùÑÆä ìÌÅàîÉø: æÉàú úÌÄäÀéÆä úÌåÉøÇú äÇîÀÌöÉøÈò
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This raises the question: What is a îÀÌöÉøÈò? A îÀÌöÉøÈò is one who is afflicted with öÈøÇòÇú.
The glossary definitions document that öÈøÇòÇú includes epilepsy. This equips us with the knowledge to examine the question of the significance, in last week's pâ•râsh•âhꞋ, of the number ì"â.
Last week's pâ•râsh•âhꞋ concluded (13.33) with an instruction to the îÀÌöÉøÈò, following a 7-day quarantine: åÀäÄúÀâÌÇìÌÈç. Why is this 'â so significant that it merits being enlarged in the SeiphꞋër Tor•âhꞋ?
Perhaps not coincidentally, this is found in pâ•suqꞋ ì"â! Of përꞋëq é"â!
Reviewing last week's pâ•râsh•âhꞋ, ancient numerology associated 'â with several themes: a new life, harmony with the Creator, completion, and a firm basis from which to proceed. 'â is also associated with Shâv•u•otꞋ since "In some communities it is customary to eat triangular pancakes stuffed with meat or cheese because the Ta•na"khꞋ comprises three parts [Tor•âhꞋ, Nᵊviy•imꞋ and Kᵊtuv•imꞋ] and was given to a [kindred] of three parts [Kohan•imꞋ, Lewiy•imꞋ and Yisrâ•eil•imꞋ] on the third month through [MoshꞋëh] who was the third child of his parents." ("Shavuot," EJ, 14.1322).
 408x253.jpg "L''g (33) la-Omer Hilulah of Shimon Bar Yokhai on Har Meiron") |
| Hi•lul•âꞋ of Shimon Bar-Yokhai on Har Mei•ronꞋ – on ì"â ìÈòÉîÆø. |
That this enlarged 'â – in "shave himself" – is found in pâ•suqꞋ ì"â is, at least according to the rabbis, "an allusion to the [tradition] that during the ñÀôÄéøÈä, it is permitted to take a haircut on ì"â ìÈòÉîÆø" (Artscroll 'Vayikra').
This anomaly in the SeiphꞋër Tor•âhꞋ is traditionally misstated as having derived from the custom of giving a boy his first haircut. That is exactly backward; a blatant twisting of facts in a rabbinic effort to lend false authenticity to a far more recent rabbinic innovation.
The tradition of giving a 3-year-old son his first haircut on ì"â ìÈòÉîÆø, near the halfway mark in counting the òÉîÆø to Shâv•u•otꞋ, was only recently interpreted (first mentioned in the 16th century C.E. of a QaꞋbâl-ist) from this authorization by the ko•heinꞋ for the healed îÀÌöÉøÈò to shave himself at the halfway mark toward the îÀÌöÉøÈò being declared delivered from öÈøÇòÇú—not the reverse.
This "first haircut" is a rabbinic custom that developed out of Medieval European rabbinic superstition as a prophylactic ritual to ward off the son catching leprosy.
Nevertheless, there is a striking—and Messianic—parallel between
The îÀÌöÉøÈò of pâ•suqꞋ ì"â is in the process, according to the Ha•lâkh•âhꞋ for burns, of:
ì"â ìÈòÉîÆø marks the exact ⅔ point from the time that çÈîÅõ is eliminated (concurrent with the éÀöÄéàÈä) to the traditional commemoration of the Culmination on Har Sin•aiꞋ—Khag ha-Shâvu•otꞋ (Shᵊm•otꞋ 19.1—20:26).
This fraction again emphasizes 'â, and a completion of 2 of the 3 parts—⅔!—paralleling:
These are 2 of the 3 requirements. The third requirement is the required 3rd time period, at the completion of which one offered the òÉìÈä, completing the reconciliation and communion with é‑‑ä.
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 Surreality of Time |
There is a further parallel to the immersion, çÇèÌÈàú and òÉìÈä, which precedes yet another Culmination. Moreover, this parallel, below, further parallels the removal of çÈîÅõ and the same numbers to Khag ha-Shâvu•otꞋ, the festival of áÌÄëÌåÌøÄéí of
Ta•na"khꞋ describes a designated áÌÀëåÉø among Yi•sᵊr•â•eilꞋ—which the Sages recognized refers to the Mâ•shiꞋakh.
The Sages acknowledged that áÌÀëåÉø in Ta•na"khꞋ often refers to the Mâ•shiꞋakh. Note that there are two festivals of áÌÄëÌåÌøÄéí – which hints that there are, similarly, two manifestations of the áÌÀëåÉø = Mâ•shiꞋakh:
the second day of Khag ha-Matz•otꞋ – áÌÄëÌåÌøÄéí of òÉîÆø (wa-Yi•qᵊr•âꞋ 23.10-11, 15-16) and
Khag ha-Shâvu•otꞋ – áÌÄëÌåÌøÄéí of çÄèÌÈä (bᵊ-Mi•dᵊbarꞋ 28.26).
Back in 1972, in The Nᵊtzârim Reconstruction of Hebrew Matitᵊyâhu (NHM, in English)
, I demonstrated that the only way that the accounts of the crucifixion and burial of RibꞋi Yᵊho•shuꞋa are logically consistent—i.e., possible—is if the crucifixion and burial occurred during the onset of the special ùÑÇáÌÈú of the 7th day of Khag ha-Matz•otꞋ. All of the traditional—Judaically ignorant—Christian interpretations are demonstrated to be intractably self-contradicting (ibid.). The accounts relate that he was placed in the sepulcher (comatose, presumed dead by ancient standards) during the onset of the 6th day of the òÉîÆø (7th day of Khag ha-Matz•otꞋ).
3+ days later, the routine time for checking the sepulcher falling on the regular, weekly, ùÑÇáÌÈú, the check of the sepulcher was deferred until after the conclusion of the 9th day of the òÉîÆø – i.e., to the 10th day of the òÉîÆø (cf. NHM note 28.1.2). This universally practiced, routine check of the sepulcher, found him to have regained consciousness, after which, the account states, that "he was seen for the next 40 days" before finally succumbing to his wounds (see also the "•marꞋ RibꞋi Yᵊho•shuꞋa" section).
40 days after the 10th day of the òÉîÆø is 50 days – Khag ha-Shâvu•otꞋ that, the account states, marked the transition from the personal instruction of the Mâ•shiꞋakh to his absence and subsequent dependence upon the Shᵊkhin•âhꞋ to learn, interpret Ha•lâkh•âhꞋ as a Beit Din and continue living úÌåÉøÈä.
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 Sands of Time |
áÌÀëåÉø is a close cognate, and subcategory, of áÌÄëÌåÌø – plural áÌÄëÌåÌøÄéí.
The áÌÀëåÉø of the Mâ•shiꞋakh Bën-Yo•seiphꞋ and the áÌÀëåÉø of the Mâ•shiꞋakh Bën-Dâ•widꞋ directly parallel the áÌÄëÌåÌøÄéí of òÉîÆø on PësꞋakh and the áÌÄëÌåÌøÄéí of çÄèÌÈä on Khag ha-Shâvu•otꞋ, respectively. Accordingly, each of the following serves as a ta•vᵊn•itꞋ, a signpost, to guide us on ò"ã:
The Yᵊtzi•âhꞋ at PësꞋakh during Khag ha-Matz•otꞋ (having removed çÈîÅõ, paralleling both, the baꞋal-tᵊshuv•âhꞋ who has immersed in a mi•qᵊwëhꞋ and the healed îÀÌöÉøÈò embarking on the purification process),
the counting of the òÉîÆø – the obligatory time-period of testing
ì"â ìÈòÉîÆø – shaving for the îÀÌöÉøÈò (paralleling shedding the vestiges of contamination) or the çÇèÌÈàú , for all others
especially note the subsequent interval – paralleling the period in which we live, and
As a people (but not at the individual level involving free will, responsibility and accountability):
The Patriarchs, the Nᵊviy•imꞋ and Mosh•ëhꞋ have brought Yi•sᵊr•â•eilꞋ through the point of the spiritual Yᵊtzi•âhꞋ – the expulsion of çÈîÅõ = transgression, which parallels the first third of the processes of purification; either immersion in a mi•qᵊwëhꞋ, in most cases, or initial purification in the case of the îÀÌöÉøÈò.
The áÌÄëÌåÌøÄéí of òÉîÆø = the áÌÀëåÉø of the Mâ•shiꞋakh Bën-Yo•seiphꞋ – RibꞋi Yᵊho•shuꞋa – parallels the second third of ò"ã – the offering of the çÇèÌÈàú , in most cases, and the shaving (off of remnants of transgressions) in the case of the îÀÌöÉøÈò.
Both as a kindred and as individuals, Yi•sᵊr•â•eilꞋ now stands at the crossroads of ì"â ìÈòÉîÆø, having already traversed ⅔ of ò"ã between the áÌÀëåÉø of the Mâ•shiꞋakh Bën-Yo•seiphꞋ and the áÌÀëåÉø of the Mâ•shiꞋakh Bën-Dâ•widꞋ.
This analysis has enabled a discovery: while it is recognized that there are two distinct processes that weave throughout this entire investigation:
Burns and îÀÌöÉøÈò
All others
this further suggests that there are, at the most basic level, two types of blemish, each requiring its own unique remedy; each type of impurity representing a distinct category of "sinner".
Burns and îÀÌöÉøÈò were considered maladies of foreign origin (fire or external contamination) – requiring a symptom-free examination and sacrifices, shaving and a pronouncement of healing by the Nâ•siꞋ, Mâ•shiꞋakh Bën-Dâ•widꞋ (cf. Yᵊkhë•zᵊq•eilꞋ 37.24-28; 44.1-3; 46.8-15).
All others are intrinsic, of internal origin; deriving from the mis-operation of free will – requiring tᵊshuv•âhꞋ and restitution, the offering of the çÇèÌÈàú (in the same manner as the òÉìÈä) and, finally, the offering of the òÉìÈä (offered by the Nâ•siꞋ, Mâ•shiꞋakh Bën-Dâ•widꞋ; cf. Yᵊkhë•zᵊq•eilꞋ 37.24-28; 44.1-3; 46.8-15).
At the national level of a people, what is foreign to Yi•sᵊr•â•eilꞋ cannot be foreign to those who are foreign to Yi•sᵊr•â•eilꞋ. What is foreign to Yi•sᵊr•â•eilꞋ is intrinsic to those who are foreign to Yi•sᵊr•â•eilꞋ. In other words, only Yi•sᵊr•â•eilꞋ can suffer from contamination introduced of "foreign" origin. Accordingly, the process appropriate for burns and îÀÌöÉøÈò are unique to Yi•sᵊr•â•eilꞋ; whereas both Yi•sᵊr•â•eilꞋ and goy•imꞋ suffer from the "all other" category of intrinsic stumblings incurred by free will.
As a people, the Bible assures us that there shall be a remnant of Yi•sᵊr•â•eilꞋ who satisfies these standards.
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 Ripples of Time |
At the individual level, not everyone who calls himself a "Jew," nor even everyone the rabbis define as a "Jew," shall pass this barrier to be included in this remnant that is authentic Yi•sᵊr•â•eilꞋ. At the individual level, whether the rabbis define you as a Jew or gentile, it all depends on you. If you're a gentile then it's your choice to study, pursue and enter the Bᵊrit of Yi•sᵊr•â•eilꞋ before a legitimate beit din. And it's up to each individual – Jew or gentile – to satisfy these criteria. All others, irrespective of what they call themselves or how rabbis define them, are doomed to the Biblical sentence of the goy•imꞋ.
Whether we succeed to attain the pronouncement, by the eternal Ko•heinꞋ Bën-Dâ•widꞋ, of final purification depends upon whether we accept or reject the appropriate remedy, which either bars or enables us, respectively, to proceed to the spiritual Khag ha-Shâvu•otꞋ – the Final Culmination paralleling the First Culmination on Khag ha-Shâvu•otꞋ at Har Sin•aiꞋ.
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14.19-28 is the basis for the Ha•lâkh•otꞋ of family purity. For particulars, read Lamm's book "The Jewish Way in Love and Marriage."
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How many times have you heard the argument "The body is the Temple of the Holy Spirit"?
If you have, then the mi•tzᵊw•otꞋ concerning family purity in this week's pâ•râsh•âhꞋ (e.g., përꞋëq 15.13-15), fastidiously observed by Orthodox families, will be obvious (15.31):
;åÀìÉà éÈîËúåÌ áÌÀèËîÀàÈúÈí, áÌÀèÇîÌÀàÈí àÆú-îÄùÑÀëÌÈðÄé àÂùÑÆø áÌÀúåÉëÈí
Since the body is designated to be the îÄùÑÀëÌÈï of the RuꞋakh ha-QoꞋdësh, the choice reduces to observing the mi•tzᵊw•otꞋ Tor•âhꞋ – or dying in one's èËîÀàÈä!
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 îÄ÷ÀåÆä |
The mi•tzᵊw•otꞋ of marital separation are set forth in wa-Yi•qᵊr•âꞋ 15.19ff. Since a woman remains unclean after menstruation, and marital separation continues until the woman immerses in a valid miq•wëhꞋ, it is virtually and transparently impossible for a married couple to be living halakhically Tor•âhꞋ-observant without a nearby miq•wëhꞋ. While the ocean and natural lakes are also miqwâot by halakhic standards, there are also other requirements for which one must consult their local Orthodox rabbi for details. (A swimming pool or jacuzzi doesn't qualify as a miq•wëhꞋ.)
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It may come as a surprise to non-Jews to learn that this passage is observed to some extent by Orthodox Jews. They are not, however, as careful concerning chairs and the like upon which a menstruous women has sat, as specified in the passage cited.
Partial observance of the passage is non-observance. The Nᵊtzâr•imꞋ observe this passage more carefully than the Orthodox.
In Orthodox homes, what may at first appear to be a double bed is actually two twin beds pulled together to look like one bed. During the time of the wife's period, the two twin beds are simply pulled apart. This is a practical solution for that aspect of observance.
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The connection of this week's Haphtâr•âhꞋ to the pâ•râsh•atꞋ shâvua is the four kinds of îÀÌöÉøÈò defined in the pâ•râsh•atꞋ shâvua above.
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| Tor•âhꞋ | Translation | Mid•râshꞋ RibꞋi Yᵊho•shuꞋa: NHM |
NHM |
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This week's pâ•râsh•âhꞋ details tzâ•raꞋat and mᵊtzor•âꞋ (wa-Yi•qᵊr•âꞋ 14.02-32), providing, as we commented in last week's pâ•râsh•âhꞋ, the background knowledge underlying the words of RibꞋi Yᵊho•shuꞋa in NHM 8.4.
Additionally, the discussion focused on wa-Yiq•râꞋ 15.25 provides the background knowledge necessary to relate to RibꞋi Yᵊho•shuꞋa's words in NHM 9.20: "Look, a woman having had vaginal bleeding for twelve years, having come near behind him, palpated the tzitz•itꞋ of his ta•litꞋ. For she said within herself, "If I can only palpate his ta•litꞋ I will be delivered." Having turned and seen her, he said, "Take courage, my daughter, in ha-SheimꞋ, Blessed be He. Your ëm•un•âhꞋ has delivered you." In that same hour the woman was delivered."
ha-SheimꞋ doesn't contradict Himself (His laws of nature) to accomplish His Will. While Christians universally interpret this as instant magic, this statement means that she healed within a reasonable time after that and it was then clear that she had begun to heal from this event, this hour, and that the healing became apparent, i.e., the symptoms were observed to improve from that hour, in the normal course of events.
Further, while Christian-redacted texts conveniently don't mention it, there is no reason to assume that, between RibꞋi Yᵊho•shuꞋa's words and the last sentence of the verse, he didn't treat her. Indeed, unless one is fixated on insisting on magic, the actual course of events was: she palpated his tzitz•itꞋ, he stated the cited words, he then took time to treat her and her symptoms subsequently disappeared and she healed of her affliction as a result of his treatment. Indeed, her ëm•un•âhꞋ—in ha-SheimꞋ—had directly led to her healing.
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That öÈøÇòÇú and îÀöÉøÈò don't refer to leprosy and leper, respectively, has been previously demonstrated by R. Hirsch (see, for example, "Vayikra [sic]," Artscroll, Vol. III(a), p. 190-91).
RibꞋi Yᵊho•shuꞋa, as both <áÌÄëÌåÌøÄéí discussed in the Tor•âhꞋ section, was set apart (arrested) at the end of the PësꞋakh SeiꞋdër and later sacrificed by the Roman-vassal pseudo-Tzᵊdoq•imꞋ on the 5th day of the òÉîÆø (the 6th day of Khag ha-Matz•otꞋ).
He spent 3 days and 3 nights (6th-8th; NHM 12.38-42) immersed in the earth, after which—on the 9th day of the òÉîÆø (the empty tomb not being found until after the conclusion of the weekly ùÑÇáÌÈú (which fell on the 9th day of the òÉîÆø in 30 C.E.), accordingly, the 10th day of the òÉîÆø)—he was spiritually circumcised, accepted as the çÇèÌÈàú .
If one counts from the 8th day of the òÉîÆø until Shâv•u•otꞋ, one may calculate that ì"â ìÈòÉîÆø is exactly half of the 50 days (=25) + 8 days (= ì"â), suggesting the symbolism of a îÀÌöÉøÈò at the halfway point—cured and immersed but awaiting the completion of his purification period to offer the òÉìÈä to be pronounced whole.
Similarly, just as there are two offerings, the çÇèÌÈàú and the òÉìÈä, to parallel this the Mâ•shiꞋakh must have two missions.
Moreover, these dual manifestations of áÌÀëåÉø-expiation, like the two festivals of áÌÄëÌåÌøÄéí, the Culmination at Shâv•u•otꞋ. In the case of the Mâ•shiꞋakh, confirming all of these other symbolisms, the øåç ä÷ãù (RuꞋakh ha-QoꞋdësh) was sent on Shâv•u•otꞋ, verifying the promise that the Realm of the heavens had indeed converged with Yi•sᵊr•â•eilꞋ.
These same numbers are found (cf. NHM 28 notes) in the days following RibꞋi Yᵊho•shuꞋa's execution: as the 6th day of the counting of the òÉîÆø begins he spends 3 days and 3 nights in the tomb (immersed in the earth)—recalling that 3 symbolizes a new life, harmony with the Creator, completion, and a firm basis from which to proceed.
On the 10th day of the counting of the òÉîÆø (inclusive) he is first seen for 40 days (through the 49th day of the counting of the òÉîÆø)—a "long period"—and then the evidence of the RuꞋakh ha-QoꞋdësh occurred on Shâv•u•otꞋ!
The tetraktys (a configuration of 10, most simply described as the arrangement of bowling pins) recalls the number of initial mi•tzᵊw•otꞋ handed down by é‑‑ä to MoshꞋëh on Har Sin•aiꞋ—on Shâv•u•otꞋ!—symbolizing Tor•âhꞋ shë-bi•khᵊtâvꞋ and Tor•âhꞋ shë-bᵊ•alꞋ pëh (Oral Law / Ha•lâkh•âhꞋ). These 10 initial mi•tzᵊw•otꞋ comprise the numbers 3 + 7 with their respective symbolisms.
When two tetraktys, one pointing up and the other pointing down, are superimposed the result is the îâï ãåã (Mâ•geinꞋ Dâ•vidꞋ) demonstrating the arrangement of the camp of the 12 tribes of Yi•sᵊr•â•eilꞋ with a 13th node representing é‑‑ä at the center of the camp. Of course, 13 is both the number of this pâ•suqꞋ in përꞋëq ì"â, and represents the 13 Attributes of é‑‑ä (Shᵊm•otꞋ 34.6-7), for which see next week's pâ•râsh•âhꞋ.
Recall from pâ•râsh•atꞋ Taz•riꞋa that "The dyad, 2, was the first feminine number and represented the fIrst stage of creation, the split into the mutually dependent opposites of positive-negative, hot-cold, moist-dry, etc." (Kappraff). It should be reasonably obviously that the dyad, 2, first represents the recognition of distinguishing masculine from feminine—and the resulting doubling (representing the reproduction resulting from the coupling of masculine and feminine).
We now investigate a number concealed in the reproduction, i.e. doubling, of the tetraktys—an encrypted 6 (six-pointed star).
The number 6 is also significant. RibꞋi Yᵊho•shuꞋa was executed on the 6th day of the counting of the òÉîÆø = two triads. Recall that the triad defined a plane. Thus, the two triads, inherent in the number 6, define two planes (physical and non-dimensional), dictating 2 missions, and the convergence of the two realms—the physical realm of humankind and the eternal non-dimensional Realm of äòåìí äáà (hâ-ol•âmꞋ ha-baꞋ). Two missions / Realms multiplied by this new number, 6 = 12—the number of tribes of Yi•sᵊr•â•eilꞋ' represented by, and defining, the Mâ•geinꞋ Dâ•vidꞋ!
The commandments of Har Sin•aiꞋ recall a tetraktys pointed downward, signifying é‑‑ä's descending to be seen by MoshꞋëh.
The fIrst appearance ofRibꞋi Yᵊho•shuꞋa, on the 10th day of the òÉîÆø, represents the complementary tetraktys, this time pointing up—in the direction of RibꞋi Yᵊho•shuꞋa's ascent into the non-dimensional Realm, blazing—and confirming—the path Yi•sᵊr•â•eilꞋ will, one day, follow.
Connection of the ì"â-day period near the halfway mark of ì"â ìÈòÉîÆø with the ì"â-day period of the new mother, apparently based solely on this being pâ•suqꞋ ì"â, is unclear. Many chapters have a pâ•suqꞋ ì"â.
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The association with öÈøÇòÇú is further corroborated by the association with fire. The mi•tzᵊw•otꞋ governing burns were identical to öÈøÇòÇú. Moreover, a flickering fire can often trigger a öÈøÇòÇú seizure. ì"â ìÈòÉîÆø is celebrated with bonfires—hearkening back only to 13th century C.E. QaꞋbâl-ist superstitious innovations that [a] the superstitious belief that the individual was warding-off öÈøÇòÇú, coupled with [b] the QaꞋbâl-ist innovation of associating this with the fabulized "spark" (foreign fire) of the 13th century C.E. Spanish ZoꞋhar (contrary to the blatantly false claim, having no historicaly authentic connection whatsoever to 1st century C.E. RibꞋi Shim•onꞋ Bar Yo•khaiꞋ).
Instances in NHM distinguish between descriptions all of which appear to be included in Ta•na"khꞋ as îÀÌöÉøÈò: the σελνιαζομενους, from σεληνη, the demon-possessed, the paralytic thrown down with seizures, and the leper. As there is no Hebrew term corresponding to σελνιαζομενους, from σεληνη, this also suggests that terms were being coined to reflect the differences among these maladies—a progression in the "medical science" of the era.
In NHM 8, we find that the account of healing a îÀÌöÉøÈò / λεπρος of his öÈøÇòÇú / λεπρα is immediately adjacent to the account of his caring for one stricken with äÇëÌÄåÌåÌõ, and a παραλυτικος δεινως βασανιζομενος.
Following the traditional Tor•âhꞋ exegesis, adjacency of topics in Ta•na"khꞋ often implies a connection.
The conclusion seems to be that îÀÌöÉøÈò / öÈøÇòÇú encompassed a variety of illnesses including seizures and manifesting symptoms typical of injuries resulting from seizures. îÀÌöÉøÈò affiicted with öÈøÇòÇú came to be described variously as thrown down with paralysis, demon-possessed, terrorized by evil spirits, and loonie ("moonstruck" ⇒ lunar ⇒ loonie).
While some commentators have argued that these terms refer to lᵊshonꞋ hâ-râꞋ, this, too, has been demonstrated untenable in NHM (15.31.1), where it is also shown that the terms refer to a swollen and infected wound or sore, perhaps smallpox or something similar; particularly including a sore within which movement of a larvae can be seen (from eggs injected by insect bites). For further information readers are referred to NHM 15.31.1.
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| Yâm Ki•nërꞋët from summit of 'Mt. of Beatitudes' |
Probably between lectures, during a series of teachings on a hillside on the northwest shore of Yâm Ki•nërꞋët, RibꞋi Yᵊho•shuꞋa was approached by a mᵊtzor•âꞋ asking to be restored from his tzâ•raꞋat. As a physician of his day, RibꞋi Yᵊho•shuꞋa extended his hand and treated him, after which he healed.
When it had healed, •marꞋ RibꞋi Yᵊho•shuꞋa, "See this, don't tell just any man about these things. Rather, go to the Ko•heinꞋ and offer the qor•bânꞋ as é‑‑ä instructed Mosh•ëhꞋ."
This phrase, tying RibꞋi Yᵊho•shuꞋa to Tor•âhꞋ, was redacted out by the Church (see note NHM 8.4.1).
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In the days of the Ancients, the nidot were greatly distanced from persons; for it has been such from hâ-ol•âmꞋ ha-baꞋ of the 'Nidot' in order that they not come close to a man and not speak with him. For the Ancients knew, in their intelligence, that their vapor [i.e. odor] is harmful and [monthly] shamefulness is born from their belly; and it makes a bad impression when sages of philosophies are discoursing.
They were dwelling alone in a tent. No man entered it. And therefore, Râkh•eilꞋ said to Lâvân, It was seemly for me to get up from before My father, to kiss his hands, but "I had the way of women" and wasn't able to come near you. Nor could you walk in the tent, so that you wouldn't walk on the dust of my feet. So he was silent and didn't answer her a dâ•vârꞋ. It seems that they weren't recounting a generalization about her, but were speaking of her being tâm•eiꞋ.
We were so inundated by the contrivances of the am•imꞋ that desires increased and knowledge diminished until we forgot that this râ is from their hearts. Our Tor•âhꞋ äÇ÷ÀãåÉùÑÈä came ìÄ÷ãùÑ Yi•sᵊr•â•eilꞋ and lᵊ-hav•dilꞋ them from the nations, and to distance them from their filthiness and to watchguard them from this great harm, so that they might give birth to their seed in ÷ÀãËùÌÑÈä.
Therefore, in the secret knowledge of the generations, of the filthiness and the correction, the tâm•eiꞋ and the tâ•horꞋ, Tor•âhꞋ tziwâh you to watchguard the days of nid•âhꞋ; and the days of flowing for they are more serious than the days of nid•âhꞋ, to require 7 clean days and days for childbirth and afterward tᵊvil•âhꞋ in [a minimum of] 40 ñÀàÈä. And Bâ•rukhꞋ knows all secrets, that His khësꞋëd was to be the Doctor of Yi•sᵊr•â•eilꞋ, who was an orderly in His sagaciousness, according to the requirement known to Him.
And the Sages of Yi•sᵊr•â•eilꞋ, who reached the distant secret, said in the Bârâiytâ to Ma•sëkꞋët Nid•âhꞋ, It is â•surꞋ for a wise ta•lᵊmidꞋ ìÄùÑàÉì áÌÄùÑìåÉîÈäÌ ùÑÆì a nid•âhꞋ. RabꞋi Nᵊkhëmyâh says, "Even an utterance from the mouth of a tâm•eiꞋ." •marꞋ RabꞋi Yo•khâ•nânꞋ , It is â•surꞋ for an â•dâmꞋ to walk after a nid•âhꞋ or to tread her dust, for [as it may contain a drop of blood] it is tâm•eiꞋ like death. So the dust of the nid•âhꞋ is tâm•eiꞋ. And it is â•surꞋ to enjoy the Ma•as•ëhꞋ of her hands.
And if our rabbis of blessed memory, although (Ma•sëkꞋët Kᵊtub•otꞋ 60a), All of the mᵊlâkhot that a woman does for her baꞋ•al, a nid•âhꞋ does for her baꞋ•al; outside of bending over the bed, or pouring of the [Qi•dushꞋ] cup, or washing his face, his hands or his legs.—[this] was in accordance with them seeing hâ-Âm, that they couldn't bear more than this with their lack of maidservants. However, the seriousness—is watchguarding the straits of [Yi•sᵊr•â•eilꞋ]'s nëphꞋësh.
Concerning everyone, it's required that he watchguard himself that he not toil in it even with the little finger, even in days of whitening, until after her tᵊvil•âhꞋ. And even sleeping, he in his clothes and she in her clothes, that concerning this thing a great man might die at half of his days. As it is memorized in the opening portal of Ma•sëkꞋët Shab•âtꞋ (13a), Beit-Eil•i•yâhꞋu [ ha-Nâ•viꞋ] taught a tale of one man who read a lot and memorized a lot and facilitated many ta•lᵊmid•imꞋ of the Sages, and he died in half of his days. His wife took his tᵊphilot accessories and returned them to all the Bat•eiꞋ ha-KᵊnësꞋët and Bat•eiꞋ ha-Mi•qᵊdâshꞋ and told them: It is written in the Tor•âhꞋ, "For it is your life and longevity" (Dᵊvâr•imꞋ 30.20). My husband, who read a lot and memorized a lot and facilitated many ta•lᵊmid•imꞋ of Sages, why did he die in half his days? There was no person who could reply to her at all. Once, I was a guest at her place, I told her, In the days of your nid•âhꞋ what was he with you? She said to me: Spare me! Even with his little finger he didn't touch me. In your white days, what was he with you? She said to me: He eats and drinks with me and sleeps with me in the closeness of flesh and his mind didn't think of anything else. I said to her: Blessed is ha-Mâ•qomꞋ, Bâ•rukhꞋ Hu that he killed him and didn't look to the Tor•âhꞋ, since Tor•âhꞋ said: "To a woman in the nid•âhꞋ of her tum•âhꞋ you shall not approach" (wa-Yi•qᵊr•âꞋ 18.19). When Rav Dimei came [to Babylonia] he said, A wide bed it was. In the west they say: RabꞋi Yitzkhaq bar Yo•seiphꞋ said: There was a girdle to divide between him and her.
Afterward, when the daughters of Israel saw that they couldn't count days of nid•âhꞋ alone, or days of dripping alone, they took the strict [method] of both of them in order to take extra precautionary measure. They were strict on themselves. Even when they saw a drop of blood as a mustard [seed], they would sit seven clean [days]. This strictness remained to the daughters of Israel as a prohibition from Tor•âhꞋ. They were also strict on themselves in every stain and every shade, as seeing blood which is tâm•eiꞋ.
And those of blessed memory went further, that he shouldn't have intercourse with her close to her menstruation, as is taught in Ma•sëkꞋët Shᵊvu•otꞋ, chapter tum•âhꞋ Information (18b): Rab•ân•ânꞋ memorized: "And you shall separate Bᵊnei-Yi•sᵊr•â•eilꞋ from their tum•âhꞋ" (wa-Yi•qᵊr•âꞋ 15.31), said RabꞋi Yoshia: From here is a warning to Bᵊnei-Yi•sᵊr•â•eilꞋ that they should keep their distance from their wives near their menstruation. How much? Ravâ said: A season. RabꞋi Yo•khân•ânꞋ said on behalf of RabꞋi Shim•onꞋ Bën Yokhai: Every one who does not keep his distance from his wife near her menstruation, even if he has sons as the sons of A•har•onꞋ—they shall die. As is written: "You shall separate Bᵊnei-Yi•sᵊr•â•eilꞋ from their tum•âhꞋ so they won't die in their tum•âhꞋ" Loc. cit.: "The unwell in her nid•âhꞋ" (ibid ì"â). Loc. cit.: "After the death of the two sons of A•har•onꞋ" (ibid 16.1). RabꞋi Khia Bar Abâ said [in the name of] RabꞋi Yo•khân•ânꞋ: Everyone who keeps his distance from his wife near her menstruation will have male sons. As it is written: "lᵊ-hav•dilꞋ between the tâm•eiꞋ and between the tâ•horꞋ" (ibid 11.47). Loc. cit. "A woman who will conceive and gave birth to a male" (ibid 12.2). Rabi Yᵊho•shuꞋa Bën Leiwi said: He will have sons who are fit to teach, as it is written: "lᵊ-hav•dilꞋ" etc. "to teach Bᵊnei-Yi•sᵊr•â•eilꞋ" (ibid 10.11).
Keeping a distance brings one into the hand of the person to tâ•horꞋ and qᵊdush•âhꞋ, as is taught at the end of Ma•sëkꞋët Sot•âhꞋ and at the end of the first chapter of Ma•sëkꞋët A•vod•âhꞋ Zâr•âhꞋ (20a): "You shall keep [a distance] from everything bad" (Dᵊvâr•imꞋ 23.10). [So] that a person shouldn't ponder during the day and come into a situation of tum•âhꞋ at night.
From here, RabꞋi Pinkhâs Bën Yâ•ir said: Tor•âhꞋ brings one into the hand of action, action brings one into the hand of caution; caution brings one into the hand of quickness; quickness brings one into the hand of cleanliness; cleanliness brings one into keeping a distance; keeping a distance brings one into the hand of tâ•hâr•âhꞋ; tâ•hâr•âhꞋ brings one into the hand of qᵊdush•âhꞋ; qᵊdush•âhꞋ brings one into the hand of to the éøàú çèà, the éøàú çèà brings one into the hand of to humility; humility brings one into the hand of to kha•sid•utꞋ , kha•sid•utꞋ brings one into the hand of to RuꞋakh ha-QoꞋdësh. So kha•sid•utꞋ is the greatest of them all.
As is said: "RuꞋakh é‑‑ä Ël•oh•imꞋ is upon me because é‑‑ä has anointed me to announce to the humble, to bandage the broken-hearted, to proclam freedom to the captives and the release to the bound" (Yᵊsha•yâhꞋu 61.1). It was not written "to announce to Kha•sid•imꞋ and tzadiq•imꞋ." Rather, "to announce to the humble." Thus, you should learn that humility is the greatest of them all.
It is also â•surꞋ for a man to lighten his head to jest with his wife in the days of her nid•âhꞋ. Also, she should not decorate herself. This is the rule: all things that bring to closeness of mind are â•surꞋ, so that they won't lead to [a situation of] aveir•âhꞋ. They distanced her [relative to her role] as a man's wife in all her sayings, except that they didn't make her â•surꞋ [for him to be under the same roof with her] in private. [For] that, since he is scheduled to come to her at a time when it is permissible—he shall wait. For it is strong upon him that he won't leave aside the permission and consume a prohibition.
We found in the Mi•dᵊrâshꞋ, that the first human was ordered by a hint concerning the nid•âhꞋ in gi•mat•riy•âhꞋ: the acronym "òæ''ø] ëðâã''å]," As it is written: "I shall make him an òæø ëðâãå" (bᵊ-Reish•itꞋ 2.18), meaning to say, øò''æ days as the number of "òæ''ø" are the woman's purity days, and 83 days as the number of ëðâã''å, are the days of her nid•âhꞋ. Meaning to say, the number of òæ''ø shall be his, and the number of ëðâã''å [totaling 360, a Judaic year], she shall be ëðâãå him.
And if (spare us!) he passed by and came upon her during the days of her nid•âhꞋ or during her white days, the child will be a îîæø. His sign is bold, as is taught in Ma•sëkꞋët Khal•âhꞋ, at the top of chapter "RabꞋi Yᵊhud•âhꞋ": RabꞋi Yᵊhud•âhꞋ says: May the bold be in Gei-Hi•nomꞋ and the shamed to Gan EidꞋën. Bold, RabꞋi Ëliëzër says: [It means] îîæø. RabꞋi Yᵊho•shuꞋa says: [it means] the son of the nid•âhꞋ. RabꞋi Aqivâ says: the îîæø and the son of the nid•âhꞋ.
Once zᵊqan•imꞋ were sitting and two tots passed them. One showed his head and the other covered his head. The one who showed his head, RabꞋi Ëliëzër says: [He is] a îîæø. But RabꞋi Yᵊho•shuꞋa says: [He is] the son of the nid•âhꞋ. But RabꞋi Aqivâ says: [He is] a îîæø and the son of the nid•âhꞋ. The said to him, to RabꞋi Yᵊhud•âhꞋ, etc. as is said above (39.4). [He who is] quick in this matter, his seed will be qâ•doshꞋ.
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