Misvot #565-567: Halachot Involving Purity and Cleanliness

The Torah commands in Parashat Ki-Teseh (Debarim 23:11) that a person who becomes Tameh (ritually impure), such as by experiencing a nocturnal emission, must leave the camp. This refers specifically to the “Mahaneh Leviya” – the section of Beneh Yisrael’s camp in the wilderness that was reserved for the Leviyim. Those who experienced bodily emissions that bring Tum’a (impurity) are barred from this area of the camp, and, needless to say, from the area of the Mishkan in the center of the camp. Once the Bet Ha’mikdash was built in Jerusalem, this command forbids somebody with this level of impurity from entering the area of Har Ha’bayit (Temple Mount). This prohibition is binding upon both men and women, and it applies even nowadays. The Torah says in the Book of Vayikra (26:31), “Va’hashimoti Et Mikdeshechem” – “I shall make your Sanctuary desolate,” implying that even in the Bet Ha’mikdash’s state of desolation, the site retains its special status of sanctity. Therefore, even nowadays, it is forbidden to walk on Har Ha’bayit in a state of Tum’a. Two verses later (23:13), the Torah commands that when soldiers go out to war, and are encamped, “Ve’yad Tiheyeh Lecha Mi’hutz La’mahaneh” – they must designate a place outside the camp for performing their bodily functions. Rather than relieve themselves anywhere they find convenient, inside the camp, they are required to set aside a particular place outside the camp for this purpose, so that the camp remains clean. The Sefer Ha’hinuch explains that the soldiers who fought the wars were exceptionally righteous men, as those who were guilty of sins would be excused from participation in battle. Therefore, since the army consisted entirely of righteous Sadikim, the Shechina accompanied them. Cleanliness is a vital precondition for G-d’s presence to reside among us, and so the soldiers were required to set aside a location outside the camp for performing their bodily functions, in order for the Shechina to remain with them. This Misva applies in the times of the Bet Ha’mikdash, when Beneh Yisrael went out to war. It is binding specifically on males, as only men would wage war. A soldier who fails to set aside a place outside the camp for performing his bodily functions, and relieves himself in the camp, transgresses this affirmative command. The Sefer Ha’hinuch writes that one who violates this Misva is severely punished, because his violation causes the Shechina to leave the people. In the next verse (23:14), the Torah commands, “Ve’yad Tiheyeh Lecha Al Azenecha” – “You shall have a spade together with your weapons,” requiring the soldiers to keep a shovel with them during wartime. The shovel was needed to dig a hole in the ground for performing their bodily functions, and to then cover the bodily waste. The Gemara in Masechet Ketubot (5) adds a different reading of this verse, explaining it to mean, “You shall have a hand over your ear” (reading the word “Azenecha” as “Oznecha” – “your ear”). When a person hears Lashon Ha’ra (negative speech about other people) spoken, he should take his finger and plug his ear, to block the forbidden speech from being heard. The Gemara comments that the forefinger is specifically created such that the tip can plug the ear, for this very purpose – so that we can block our ears from hearing Lashon Ha’ra. Just as the soldiers are required to have a shovel with them to keep their camp clean, and free of the filth of bodily waste, we are to keep our ears “clean” and free of the “filth” of negative speech about other people.