Today, we're diving into a fascinating passage from Bamidbar Rabbah (Numbers Rabbah) 7, a Midrashic collection, that grapples with this very question, specifically in relation to the exile of the Jewish people. It's a powerful and surprisingly relevant text for our times.
The passage opens with a seemingly simple verse from Numbers 5:2, "Command the children of Israel." But the Rabbis, in their insightful way, interpret this verse as a reference to exile. Why? Because, they argue, the Israelites violated the mitzvot, the commandments, and thus became liable to banishment. This banishment, this exile, is what the verse is really talking about.
The text goes on to say: “They shall send out from the camp.” The phrase "they shall send out" is equated with exile, just as we see in Jeremiah 15:1: "Send them out from My Presence, and let them go." And “from the camp” – this, they say, refers to the Land of Israel, because the Divine Presence dwells there. To be exiled from the camp is to be exiled from God's presence.
But what caused this exile? The Midrash pinpoints three specific transgressions. "Every leper and every zav, and every one impure by means of a corpse" (Numbers 5:2) – these, the Rabbis say, are symbolic. They represent the sins of idol worship, illicit sexual relations, and bloodshed. If Israel commits these three sins, they incur liability to be exiled.
Let's break it down. A "leper" represents idol worship. Just as a leper causes impurity through physical contact, so too does idol worship "impurify through entry." The Hullin 13b even makes this connection explicit, noting that just as a leper in a house makes everything impure, so does something offered to an idol under a roof.
Next, a "zav" – someone who has a seminal emission – represents illicit sexual relations. The text emphasizes that these acts "impurify the land." Think of Leviticus 18:24–28, which warns against the land becoming defiled by such actions. Arayot, or illicit sexual relations, defile the land.
Finally, "impure by means of a corpse" represents murderers. They not only defile themselves but also defile the land with bloodshed. The Midrash draws on Mishna Avot 5:12, which states that exile comes to the world because of idol worship, illicit sexual relations, bloodshed, and the failure to observe the Sabbatical Year, the shmita, where the land lies fallow every seventh year.
The passage then elaborates on each transgression. Idol worship leads to destruction of altars and scattering among the nations, as Leviticus 26:30 and 26:33 describe. The Omnipresent essentially says, "Since you desire idol worship, I will exile you to a place where there is idol worship."
Rabbi Yishmael ben Rabbi Yosei adds that when Israel is steeped in illicit sexual relations, the Divine Presence departs, citing Deuteronomy 23:15: "And He will not see a shameful matter [ervat davar] in your midst, and turn from behind you."
And bloodshed? Numbers 35:33–34 makes it clear: "You shall not pollute the land...as the blood will pollute the land." Bloodshed, the Midrash argues, is the reason the Temple was destroyed and Israel was exiled.
The Midrash then connects these transgressions to the destruction of the First Temple. Rabbi Yochanan ben Toreta said the First Temple was destroyed specifically because of idol worship, illicit sexual relations, and bloodshed. The passage weaves in verses from Isaiah and Kings to illustrate these points, showing how these sins led to the calamities that befell Jerusalem.
The text doesn't stop there. It goes on to connect the different exiles – Babylonian, Median, Edomite (Roman), and Greek – to specific aspects of these transgressions. Each exile is linked to a particular form of impurity or punishment. The exile of Edom, which refers to the Roman Empire, is particularly poignant, as it's juxtaposed with the exile of Babylon, highlighting their shared role in destroying the Temple and exiling Israel.
But amidst all this talk of sin and punishment, there's a glimmer of hope. Rabbi Natan teaches that Israel is beloved because in every place they are exiled, the Divine Presence is with them. Whether in Egypt, Babylon, Elam, or Edom, God is always present. This idea echoes throughout Jewish tradition, offering comfort and reassurance during times of hardship.
The passage concludes with a message of repentance and redemption. Just as a leper, a zav, and someone impure due to a corpse need pure water to be purified, so too will God sprinkle pure water upon Israel and purify them, as Ezekiel 36:25 promises. It will be when all these matters will come upon you, the blessing and the curse that I have placed before you, you shall restore to your heart among all the nations that the Lord your God has banished you there. And you will return to the Lord your God... (Deuteronomy 30:1-2, 5-6)
So, what are we to make of all this? This passage from Bamidbar Rabbah offers a powerful, if sobering, explanation for the exile of the Jewish people. It reminds us that our actions have consequences, and that sin can lead to collective suffering. But it also offers a message of hope, reminding us that God is always with us, even in our darkest moments, and that repentance and purification are always possible. It's a reminder that even in exile, the possibility of return, of teshuva, is ever-present. What does this all mean for us today? Perhaps it's a call to examine our own lives, both individually and collectively, and to strive to create a world that is worthy of God's presence.