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today the word is impurity. A complicated word because..., well, because we are not used
any more to this kind of concepts. How do we say the word?
Well, more than anything it is an adjective, in Hebrew it is Tamé, which means impure, like
the related verb which means to make impure, and then there is the verb which means the contrary
which is Kipper, which is to expiate, cover.., purify
But Akippa is the thing...
Yes, from a certain point of view, yes, Akippa in reality derives from the word Kaf, which means
the palm of the hand, because the palm of the hand of God which is on the head of man.
Here we have one more consonant because the verb is Kipper.
Ah, right.
The consonants are always more important in Hebrew. Anyway, Tamé is the impure and
that is pure is tahor, because it has been subjected to a ritual of Yom Kippur, purification.
So the Eon Kippur is the day of purification?
It is the Ittò which purifies everything that can be purified. In fact, here we are dealing with another
rite of purification, because we have this 10 lepers that are lepers, well, these
10 people affected from a disease of the skin, probably psoriasis, which then have
to go to purify themselves because they were impure as a consequence of their disease.
Well, but what is this impurity, help me understand.
Impurity is a sort of fluid which flows from certain things, so the disease
of the skin of these Ona, or a corpse, or a corpse, or a carrion, etc etc,
and it touches man and makes him unable to pray and to have a relationship with God, but what is most
dangerous is that if man neglects to obey to the precepts of God by purifying himself, or he does,
even if he is not impure, he does things that are felonious, which are evil and he wants to do them,
this impurity does not only touch the man but it touches the altar, inside the temple and it touches the altar, it even
touches the Arc of the Covenant. It is a miasma, and if it touches
the Arc of the Covenant and the altar, evidently the relationship between God and the people is compromised, but not only.. between
man.. not only between man and God but between the people and God.
The covenant itself is compromised, so impurity is terrible.
So it even has a communal value.
It has a communal value. Everything I do, if I do it by wanting to do it, impurity is
triggered by my sin, by my moral sin, it touches the altar, it contaminates the altar.
It contaminates the church.
It contaminates..
the community
The community. It is terrible. But we have to say that Jesus abolishes, I mean, Jesus
completely eliminates the system of impurity. And maybe we don't realize the fact
that the biggest revolution between the old and the new Testament, is the disappearance, the total elimination
of the concept of impurity. Nothing is impure any more.
Right, that's true.
We can eat everything. That's why I say that the fact that we Christians can
eat all the animals, we don't have... the Christian faith is the only faith, is the only
religion that I know of which does not have food precepts. I mean, the fact that we can
eat whatever food we want is our precept. This is really an identity, why?
Because God, not because he abolishes a useless thing, but because Jesus purifies everything in
himself. This is the fundamental thing. But what does he purify? Both in the old as well as in the new
Testament he purifies the recognition of the presence of God. It is the presence of God that purifies,
God is the pure.
That is why Jesus is the guarantor of purity.
Thet is why Jesus is the guarantor of purity, that is why
the *** that goes back to recognize Jesus is completely purified, that is why the
Sio, the pagan, the Naman, who is a ***, is purified in the moment in which he recognizes the
of the words of the prophet. Of the prophet who has told him to go to bathe in
the Jordan River. So, that which purifies is the recognition
is the recognition of, and the acceptance, the greeting, more than anything, of the presence of God who gives the
gift of purification.