Esta semana la Parash\u00e1 nos confronta con el tema m\u00e1s tab\u00fa y al mismo tiempo inevitable en la vida, al que m\u00e1s queremos evadir: la muerte. Primero nos explica el extra\u00f1o ritual de purificaci\u00f3n por medio de las cenizas de la Par\u00e1 Adum\u00e1 (vaca roja), para aquellos que se hab\u00edan impurificado al estar en contacto con un muerto; luego las muertes de Miriam y Aar\u00f3n, los hermanos de Mosh\u00e9 y amados l\u00edderes del pueblo.<\/p>\n
En las dos parashiot anteriores le\u00edmos c\u00f3mo debido a diferentes tipos de rebeliones, miles del pueblo murieron, durante la Parash\u00e1 de esta semana la Tor\u00e1 nos ense\u00f1a la forma ritual para purificarse, ya que todo el pueblo hab\u00eda tenido que enterrar a sus muertos y estaban impuros. Pero \u00bfa qu\u00e9 se refiere la Tor\u00e1 con la \u201cimpureza de la muerte\u201d?<\/p>\n
El t\u00e9rmino Tum\u00e1h (impureza en hebreo), no tiene ninguna relaci\u00f3n con el concepto moderno y occidental que hoy d\u00eda entendemos. No est\u00e1 relacionado ni con suciedad o contaminaci\u00f3n, ni con algo contagioso, ni tampoco con pecaminosidad; interpretar desde este punto de vista es un enorme error y lleva a interpretaciones fan\u00e1ticas y desafortunadas.<\/p>\n
Para el juda\u00edsmo la impureza o Tum\u00e1 se refiere al vac\u00edo o ausencia de Kedush\u00e1 (santidad); es decir, algo que es sagrado ha salido y ha dejado un vac\u00edo, ese vac\u00edo es Tum\u00e1. Entre m\u00e1s grande es el vac\u00edo, mayor la impureza espiritual. En ese sentido, comparado con otros rituales de purificaci\u00f3n que la Tor\u00e1 ordena, el m\u00e1s complejo de todos es el de Par\u00e1 Adum\u00e1, y de esta forma la Tor\u00e1 nos est\u00e1 diciendo que no existe mayor vac\u00edo y mayor p\u00e9rdida de santidad que cuando una persona abandona este mundo.<\/p>\n
La muerte de un ser humano implica que una enorme porci\u00f3n de santidad abandona este mundo, dejando un gran vac\u00edo, esa ausencia genera Tum\u00e1. La Tor\u00e1 nos urge entonces a sustituir este vac\u00edo a trav\u00e9s de acciones rituales que introduzcan santidad en este mundo, como una forma de reparar la ausencia o por lo menos aminorar su efecto. Es por la misma raz\u00f3n que nuestra tradici\u00f3n est\u00e1 llena de rituales cuando un ser amado fallece: rezamos y observamos 7 d\u00edas de Shiv\u00e1, decimos Kadish durante un a\u00f1o, Yizkor durante las festividades, dedicamos estudios de Tor\u00e1 en su memoria, hacemos Tzedak\u00e1 y donativos en su nombre y por el resto de nuestra vida conmemoramos el Yortzait o Hilulah (aniversario de muerte).<\/p>\n
El vac\u00edo de santidad que esa persona deja en nosotros y el mundo nos urge a realizar muchas Mitzvot, muchos actos de santidad para paliar la ausencia de una vida tan valiosa. Es as\u00ed como entendemos que, para el juda\u00edsmo, no existe ninguna otra cosa m\u00e1s sagrada que una vida humana. Con m\u00e1s raz\u00f3n, cu\u00e1n imperante es que en el d\u00eda a d\u00eda, no solamente ante la muerte, tengamos la capacidad de reconocer esa santidad presente en los otros y en nosotros mismos. Cada uno llena un espacio y trae una luz al mundo que al desaparecer se hace insustituible, y la mayor parte del tiempo la distracci\u00f3n de lo cotidiano nos hace olvidar esta maravillosa verdad. Cuando estamos frente a alguien estamos en presencia de un recipiente lleno de la m\u00e1s pura luz y de la m\u00e1s sagrada sustancia divina.<\/p>\n
Shabat Shalom umevoraj
\nRab. Sem. Dr. Yaakov Rodr\u00edguez<\/p>\n
Dealing with Death<\/strong><\/p>\n This week\u2019s Parashah confronts us with the most taboo and yet inevitable topic in life\u2014one we most wish to avoid: death. First, it explains the strange ritual of purification through the ashes of the Parah Adumah (Red Heifer) for those who became impure by contact with a corpse; then it recounts the deaths of Miriam and Aaron, Moses\u2019 siblings and beloved leaders of the people. The term Tumah (impurity in Hebrew) has no connection with the modern, Western concept we understand today. It is not related to dirt or contamination, nor to something contagious, nor does it imply sinfulness; interpreting it in this way is a grave mistake that leads to fanatical and unfortunate misunderstandings. The death of a human being means that an immense portion of holiness leaves this world, leaving behind a great void\u2014this absence generates Tumah. The Torah therefore urges us to replace this void through ritual acts that introduce holiness into the world, as a way to repair the absence or at least lessen its effect. For this same reason, our tradition is full of rituals when a loved one passes away: we pray and observe seven days of Shivah, we recite Kaddish for a year, Yizkor during festivals, we dedicate Torah study in their memory, we give Tzedakah and donations in their name, and for the rest of our lives we commemorate the Yahrzeit or Hilulah (anniversary of death).<\/p>\n The void of holiness that this person leaves in us and in the world urges us to perform many Mitzvot, many acts of holiness to alleviate the absence of such a precious life. This is how we understand that for Judaism, there is nothing more sacred than a human life. All the more so, how imperative it is that in our daily lives, not only in the face of death, we develop the ability to recognize that holiness present in others and in ourselves. Each person fills a space and brings a light to the world that, once gone, is irreplaceable\u2014and most of the time, the distractions of everyday life make us forget this wonderful truth. When we stand before another person, we are in the presence of a vessel filled with the purest light and the most sacred divine substance.<\/p>\n Shabbat Shalom umevorach Esta semana la Parash\u00e1 nos confronta con el tema m\u00e1s tab\u00fa y al mismo tiempo inevitable en la vida, al que m\u00e1s queremos evadir: la muerte. Primero nos explica el extra\u00f1o ritual de purificaci\u00f3n por medio de las cenizas de la Par\u00e1 Adum\u00e1 (vaca roja), para aquellos que se hab\u00edan impurificado al estar en contacto […]<\/p>",
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\nIn the previous two Parashiot, we read how, due to various rebellions, thousands from the people died. In this week\u2019s Parashah, the Torah teaches the ritual method for purification, since the entire people had to bury their dead and thus became impure. But what does the Torah mean by the \u201cimpurity of death\u201d?<\/p>\n
\nIn Judaism, impurity or Tumah refers to the void or absence of Kedushah (holiness); that is, something sacred has departed and left behind an emptiness\u2014this emptiness is Tumah. The greater the void, the greater the spiritual impurity. In this sense, compared to other purification rituals commanded by the Torah, the most complex of all is that of the Parah Adumah, and in this way, the Torah is telling us that there is no greater void and no greater loss of holiness than when a person departs from this world.<\/p>\n
\nRab. Sem. Dr. Yaakov Rodr\u00edguez<\/p>",
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