Starting Over

The Torah teaches us about the laws of the “Yovel,” the jubilee year that takes place every fifty years. The verse related to Yovel, appears on the Liberty Bell in Philadelphia. “And you shall proclaim liberty throughout the land, to all the inhabitants thereof.”

This marked the culmination of seven Shmitta cycles. Hebrew slaves were freed during this year, and land that was purchased was returned to their original tribal owner.

Rabbi Berel Wein spoke of these laws as an indication of the beauty and compassion reflected in the Torah. There were mechanisms created so that a Jew who had fallen on hard times, would be able to gain a new start.

If he was forced to take loans that had accumulated to large amounts, they become forgiven on the Sabbatical year. If he was forced to sell ancestral land, it was returned in the Yovel.

Even the option of becoming a Hebrew slave was available for someone who simply could not pay his bills. His Jewish master was taught to be compassionate and not overwork him, beyond what was reasonable. It was another effort to help an impoverished Jew get back on his feet.

If it became known that this poor man sold himself to a non-Jew, his family was called upon to redeem him as soon as possible. They needed to save him from humiliation, and the possibility that he would not be treated so well by his master.

The laws of Shmitta and Yovel, in particular, were really meant to “proclaim liberty.” They were designed to give a man his dignity, and the ability to pick himself up with new resolve that things will now work out for him.

The Sabbatical Year

The Mitzva of “Shmitta,” the Sabbatical year, was chosen as the example of a law given on Mount Sinai. These laws are similar to those of Shabbat, that were mentioned in the Ten Commandments.

The Alshich pointed out this similarity in two ways. Just like we need rest one day a week to rejuvenate ourselves, the land needs a year of rest so that the soil can be rejuvenated.

Just like we take the day off on Shabbat to acknowledge that G-d is the Creator of the universe, the land being left fallow during Shmitta, acknowledges that the land belongs to Hashem.

This particular law is a demonstration of faith that all of our needs will be provided, even when we are not actively working the ground.

The laws of Shmitta point out to us that our real test of faith is in our wallet. The Chazon Ish mentioned that there could be people who boast of their deep faith in G-d. But when it comes to money matters, when their faith is tested, they are unable to put that trust into practice.

It is not easy to make the transition between the theoretical to the practical, but learning the laws of Shmitta, guides us into putting our faith in G-d. We must believe the promises of the Torah. If we act as we should, we will receive Divine protection.

Money Matters and Halacha

The Chazon Ish pointed out a very serious problem connected with the attitude towards money matters.

He wrote that when someone is embroiled in a financial dispute with another individual, his first concern should be to make sure that he conducts himself according to Halacha. He believed that the pressure involved with the possibility of losing money, and the feeling of being cheated, will make the emotions run wild.

Ideally, he should turn to the Halacha for guidance as to how he should handle his situation. However, the reality is that this is not how even the observant Jew will conduct himself.

There must be a change in our educational system. We should be teaching our children from a young age the importance of honesty in money matters. Examples could be taken from our sages. King Solomon once said that he would sacrifice all of his wealth rather than be involved in any falsehood. The Talmud emphasized that we will be asked when we leave this world if we dealt honestly with our fellow man.

One must be reminded that he must not earn any sum of money in a deceitful manner. He will not see any blessing from such money. “Honesty at all costs,” must be the mantra repeated over and over again.

The test of how much faith a person has, is in his wallet. Being religious, involves spending money on Mitzvot generously. The new mindset must be the belief that Halacha is truth and is our guide in all matters, including money matters.

Authority of the Rabbis

There is a concept in Halacha that says, בית דין של מטה גוזר, בית דין של מעלה מקיים, “When the earthly court decrees, the Heavenly court fulfills.”

Specifically, this is mentioned in establishing the Jewish calendar. The Sanhedrin had the authority to decide if there would be an extra month of Adar. As Rabbi Tendler put it, “They will decide if we are eating Matza on the fifteenth, or Hamantaschen.”

This is more than just giving authority to the Rabbis to decide matters of Jewish Law. Their decisions fall under the general category of the תורה שבעל פה, the Oral Law given at Sinai.

This was the point made by the Chazon Ish. Even if one has perfected his character traits to the highest level, he might still be lacking an understanding and appreciation that the Halacha represents the highest level of truth in the world.

The Halacha originates with Hashem. The authority He has given to the Rabbis to decide matters of Jewish Law, makes these laws as if they came directly from Him. They are perfect and reflect truth and justice.

This is the ideal state we are supposed to accept. Admittedly, there are many who interpret the law in such an unappealing way, that it makes it difficult to appreciate the beauty and Divine aspect of these laws.

Somewhere along our long and bitter exile, the approach to Halacha was compromised. We must find teachers that will help get things back on track, so that all doubts related to the validity of Halacha will be eliminated. We will have no problem accepting that earthly, rabbinic decrees, are validated in Heaven.

Shabbat-First of the Festivals

The laws related to the holidays begin with the laws of Shabbat. The difference between Shabbat and the festivals, is that the latter are determined by the earthly courts, and Shabbat comes every seven days.

The prohibitions of the festivals, are derived from the laws of Shabbat. Only matters related to cooking, are permitted on the festivals, and not on Shabbat.

The holiest day of the week is Shabbat, and there is an aspect to it that is unique. We are speaking of the נשמה יתירה, the extra soul that we are given every Shabbat. It does not exist on festivals or even Yom Kippur. This is the reason we only make the blessing on בשמים, the spices, after Shabbat, and not on any other day. There is a special elevation on Shabbat only.

This special spiritual feeling does not come automatically. It is upon us to “Remember the Sabbath day and make it holy.” We will recognize this extra soul when the day is filled with Torah, prayers, delicious meals, and rest. We also must close off the daily grind and our attachment to technology.

Shabbat is a precious gift available to all. It is understandable why it is listed before the festivals. It is truly unique and must be appreciated.

Sanctifying G-d’s Name

One of the more difficult Mitzvot to observe is the commandment not to desecrate the Name of G-d. What goes hand in hand with this Mitzva, is that we must sanctify the Name of G-d. These are known as חילול ה׳ and קידוש ה׳.

The difficulty in observing these Mitzvot is twofold. On the one hand, it is expected of us in certain situations to allow ourselves to be killed rather than transgress.

This includes cases of murder, idol worship, or immorality. We need to be prepared to give our lives to give honor to G-d. Avraham Avinu did this when he went into the fiery furnace. The same for Daniel, Mishael, Chanania, and Azarya. And many like, Rabbi Akiva, died as martyrs, sanctifying Hashem’s Name.

The second difficulty in observing these Mitzvot, is the need to behave in a way that brings honor. This applies in our daily conduct and interaction with others.

When one wears a Kippa, he is making a statement that he is an observant Jew. There are immediate expectations of him, that he acts in an exemplary fashion. He is the symbol for all observant Jews.

If he acts in an honest upright manner, he brings honor to Hashem and to the Jewish people. If he is dishonest and rude, he has desecrated the Name of G-d. Simply put, he makes G-d look bad.

There is an extremely high place in Heaven for one who dies “Al Kiddush Hashem.” He is granted immediate entry into Heaven and Olam Haba. This is the comfort bereaved families, who lost their loved ones. They know that our brave soldiers who gave their lives defending our country, are enjoying eternal bliss.

Being a Jew isn’t easy, and observing such laws as Kiddush Hashem and Chilul Hashem, demonstrate just how difficult that is.

Sanctify Him

Among the laws related to the Kohanim, there is one law that is learned from the word, וקדשתו, “And you must sanctify him.”

Generally, this means that the Kohein is called first to the Torah. He is often asked to lead the Birkat Hamazon. And if portions of food are distributed, he is given first choice.

When I came to Israel at age eighteen to study at Mercaz Harav, I learned this idea in practice. My roommate used to say to me, “If you weren’t a Kohein, I would ask you to clean up your side of the room!” Before that time, I was unaware that such a law even existed. This is seen much more in Israel than in the Diaspora, but it is an important Mitzva to observe.

The Kohein is born with intrinsic sanctity. He is asked to bless the Jewish people 450 times a year in Israel. It is said that the Shechina, the Divine Presence, passes through the fingers of the Kohein, during these blessings.

He performs the ceremony of Pidyon Haben, the redemption of the first born sons. And in Temple times, they were the ones empowered to diagnose leprous spots on one’s body, clothing, or even the walls of a home.

This explains why the Kohein was limited as to who he was allowed to marry. In order to perform the Mitzva of וקדשתו, the Kohein had to be worthy. If he married a forbidden woman to him,such as a divorcee or convert, he would lose his Kohein rights until he terminated that marriage.

From all of this we learn that we are to appreciate and respect the Kohanim with whom we come in contact!

Purity of the Kohein

The Alshich on numerous occasions, points out that it was never G-d’s intention that there should be death in the world. It was all connected to the sin of Adam and Eve and the Garden of Eden.

Death was nearly abolished once again on Mount Sinai. The Jewish people went through a seven week period of purification after they left Egypt. They were elevated to a level of holiness like Adam and Eve before the sin.

The Alshich further points out that there is a big difference between the death of an animal and the death of a Jew. One becomes contaminated only if he touches the carcass, but with a human, he is even contaminated by being under the same roof with a corpse.

In essence, death occurs when the Divine soul leaves the body. We mourn for the souls of our loved ones, not their bodies.

The body without a soul, has the highest level of impurity. This is why we hurry to bury the dead, as the body longs to return to the earth. The process of removing this impurity takes seven days and requires the ashes of the Red Heifer.

All of this explains why the Kohanim, who were entrusted with offering sacrifices in the Temple, needed to maintain a high level of sanctity. They were not allowed to defile themselves by coming in contact with the dead. The only exception were his seven close relatives: father, mother, unmarried sister, brother, son, daughter, and wife.

These rules apply today as well. Hospitals in Israel issue a warning for Kohanim not to enter if someone has passed away, and they have not removed the body. There are even streets that are prohibited for Kohanim as they might be built on Jewish graves, or there is an overhang of trees from inside the cemetery.

Clearly, it was the duty of the Kohein to try to maintain a high level of purity.

Too Much Mussar

The Chazon Ish pointed out a flaw in the study of books of Mussar. At first glance, this seems quite strange, as the true student of Mussar, develops beautiful character traits.

The point the Chazon Ish was making was that there could be a negative side to the study of Mussar, if it was not accompanied by respect and adherence to Halacha.

He was concerned that people will not realize that Halacha represents absolute truth and it is a manifestation of the word of G-d. They might feel that they are able to question the validity of these laws when they appeared to contradict acts of compassion.

He was especially concerned that this would apply to the student of Mussar. That individual has nearly perfected himself in his dealings with other people.

He has learned to be humble and giving, and he has conquered anger. He knows how to be happy with his lot in life, and he has no jealousy in his heart.

But because he has not truly delved into intense Torah study, he has not been giving an understanding that Halacha is the last word in teaching right and wrong. It is a reflection of the word of G-d.

The Chazon Ish gave an example of this concern. The Halacha is clear regarding impinging on someone else’s rights. One may not open a business next to an existing business. This does not apply to Torah teachers. It is permitted for a new teacher to enter a community and take away students from the existing teachers, if he is more inspiring and effective in teaching Torah. The incumbent teachers might even lose their livelihood, but this is the law.

The student of Mussar might protest that this is unfair and will feel he can disagree with the Halacha. Had he studied more, he would understand the basis of the law, and would accept it.

The conclusion of the Chazon Ish was that just as Torah study is greatly lacking without Mussar and good character, Mussar is lacking if it does not possess, a deep appreciation of Torah study and Halacha.

This is an extremely important idea that we should seriously ponder, and take into consideration.

Divine Presence

The Talmud in Masechet Brachot makes an interesting observation. Since the time of the destruction of the Temple, 1,958 years ago, the Holy One Blessed Be He, has nothing in this world except the four cubits of Torah.

The explanation of this statement is that the Temple represented the place where the Shechina, the Divine Presence would dwell. Even though the glory of Hashem fills the earth, He finds satisfaction to dwell among those who are steeped in Torah study, and live according to its laws.

If there was no Torah study, there would be no point allowing the world to continue to exist.

This is alluded to in Bereishit, when the sixth day of creation is referred to as יום השישי. The other days did not have the letter “ה” before it. The Torah read יום שני, שלישי, רביעי , etc. The sixth day also referred to the sixth of Sivan when the Torah was given. Hashem warned the Jewish people that if the Torah would not be studied, He would turn the world back to nothingness.

Hashem yearns for the rebuilding of the Temple just as we do. But in the meantime, the pleasure he gets in this world, are the four cubits of Torah.

This idea helped the Jewish people in the Exile, knowing that they could bring Hashem’s Presence to them. Today, when nearly half of the Jewish people in Israel, the holiness of the land as well as Torah study, allows us to feel Hashem that much stronger.

The Influence of Parents

There is a well known verse in the Torah that contains three ideas. We are to fear our mother and father, we are to keep Shabbat, and remember Hashem.

The explanation of the Rabbis is that we need not obey our parents if they tell us to violate one of G-d’s laws, such as Shabbat. There is an exemption if the wishes of Hashem are violated.

This is another aspect of the difficulty in honoring parents. There is a natural tendency to trust one’s parents and believe that they have our best interests at heart. There is also a tendency, especially in young children, to be in denial of their parents’ flaws.

If we add to this the possibility that parents might be manipulative and controlling, the child has many things stacked up against him.

The easiest way for a parent to be manipulate, is the use of the word, “love.” What is a child supposed to do when he is told, “I am only telling you to do this because I love you.”

Hopefully, as the child matures, he will begin to recognize these flaws and inconsistencies. It is very difficult to break away from the controlling and manipulative parent.

All of this is implied in that verse that ends with אני ה׳, “I am G-d.” The commandment here is that one must look at his parents and see if his relationship with his parents is bringing him closer to G-d, or not. If they are an impediment, not only must he not listen to his parents, but he must distance himself from them.

When I have counseled couples before marriage, I advise them to take an honest look at their relationship with their parents. If they tend to be overbearing and controlling, or do too much meddling, their marriage is a great opportunity to set limits.

The couple should make it clear that they need their space, that needs to be respected. Certain topics should be clarified as personal and parents need to know their boundaries.

If this is done, it could save so much future grief. A healthy relationship can develop when matters are clarified, and it is clear what the expectations are.

The Torah might give Shabbat as an example of where one need not obey his parents if they tell him to violate it. But it includes much more than that. The goal is to create a healthy, honest relationship between parents and children, where G-d’s word is never compromised.

Do the Right Thing

The Alshich commented on the general requirement to observe all of the commandments of the Torah. It is clear that one can truly live by these laws in the Land of Israel.

We are to be aware of the negative influences while living among the Gentiles. There is even a law that tells us to avoid their practices. We should not act like the decadent Egyptians or follow the idolatrous ways of the Emorites.

The Alshich further commented that doing the right thing and choosing to live in the “land flowing with milk and honey, would not necessarily be easy. There could be hardships in making ends meet. But it is a worthy choice of the spirit over the body, and leaving behind materialism and comforts, in order to strive for something higher.

The Land of Israel is acquired with יסורין, or suffering. Anything of value has to be attained by way of hard work and making sacrifices.

Fortunately, the Israel of today is very different from the Israel of the past. While there isn’t the same level of affluence as in the United States, people do live on a pretty high level. And there is no price that can be paid, in knowing that you are home and living with your Jewish family.

The choice to observe all of the commandments, is a choice to do the right thing, no matter how difficult it is. Living in Israel is the right thing for every Jew. The spiritual rewards that are reaped, are boundless. This is the only place in the world where we can truly see the fulfillment of the verse, “You will be My people, and I will be your G-d.

Converts and Christianity

The Torah gives very clear instructions as to how we are to treat the convert. It is speaking of the stranger who accepts upon himself to observe the 613 Mitzvot of the Torah.

We are not allowed to mistreat him in any way. We must be careful with our words not to insult him in any way. We are to remember that we were strangers in a strange land, when we lived in Egypt.

There is a story in Masechet Yevamot that speaks of a heretic who challenged Rabban Gamliel. He brought a source from the prophets that seemed to indicate that Hashem abandoned the Jewish people.

According to Rav Shteinzoltz, he was trying to justify Christianity, as being the new legitimate religion. Rabban Gamliel called him a fool and showed him that he misinterpreted that particular verse.

I have been working with converts the past thirty years, and the most prevalent reason for their deciding to convert, is based on this same contention of the heretic, but in the reverse.

They are troubled by the rebirth of the Jewish nation and the State of Israel. They ask their professors about this abandonment question. The Jewish people are not looking very abandoned these days. A Jewish population in Israel of nearly eight million, and an army that is looked at as a superpower, are just two of the reasons that disprove this theory.

And because their professors do not have a good explanation for the State of Israel, they decide to become part of the Jewish people. We are to love and embrace the convert, for choosing the more difficult path of truth, rather than live a life filled with contradictions.

Yom Kippur Purification

Parshat Acharei Mot gives all of the details related to the Yom Kippur. Clearly, this day was a convergence of the holiest day of the year, in the holiest location in the world, together with the holiest person on earth.

The Alshich tries to put this all into perspective focusing on the special role of the Jewish people in the world. It was necessary that there be a day of cleansing and purification for Am Yisrael. The Kohein Gadol officiated at the Temple service related to Yom Kippur.

The concept of a national soul applied only to the Jewish people. This explains why Jews feel for other Jews anywhere in the world. We do not find this by any other religion in the world. This is because only the Jewish people have this special role of educating the world what is right and wrong, and teaching of the unity of Hashem.

There is a well known verse recited when the Torah is removed from the Ark. “For out of Zion shall the Torah come forth, and the word of G-d from Jerusalem.”

Israel is the center of the universe. All holiness emanates from there. Therefore, a day of purification like Yom Kippur was needed, to “recharge the collective batteries” of the Jewish nation.

They need to keep the world sane, and bring sanctity to the world and teach true morality to end the insanity and wayward path that so many have strayed upon.

Hakarat Hatov

The theme of Yom Ha’atzmaut, is giving thanks to Hashem for returning us to Eretz Yisrael, and establishing the State of Israel.

It was established by the Chief Rabbinate of Israel that a full Hallel with a Bracha, should be recited on this day. The criteria for reciting this prayer of Thanksgiving has been met. Hashem has taken us from a צרה גדולה, great troubles, to גאולה וישועה, redemption and salvation. Whether it was from the ashes of the Holocaust, or the dangers we faced in the War of Independence, we went from great sorrow to great joy.

The ingathering of the exiles, קיבוץ גלויות, is another valid reason for Hallel. The Jewish population in 1948 was 600,000, and today, 7.7 million.

The authority and rulership over the Land of Israel, is another reason for Hallel.

The vote of the nations of the world, permitting the establishment of a Jewish State, was a great miracle on itself, worthy of Thanksgiving. And we have a general obligation of Hakarat Hatov, recognizing all of the good that Hashem has given us.

Yom Ha’atzmaut is a great day in Israel. It is a day of joy and gratitude and thanksgiving, for the miracle that is the State of Israel.

Yom Hazikaron

The philosophy of Rav Kook is summarized by the following quote, that describes the Tzaddikim of this world: “The purely righteous do not complain of the dark, but increase the light; they do not complain of evil, but increase Justice; they do not complain of ignorance, but increase wisdom .”

Rav Kook saw the importance of emphasizing the positive that exists in Judaism. He wanted to distance himself from negativity and fighting against bad things. Much more could be gained by focusing on the positive.

This is particularly applicable on Yom Hazikaron when we remember our fallen soldiers. Instead of focusing on the loss and grief, it is our task to gather these sparks of light left to us by our brave heroes. We must convert these sparks to a power of rebuilding and Jewish Unity, and Ahavat Yisrael.

This is very sound advice in somehow learning to take the נגע, the blemish, the negative, and turn it into ענג, a delight.

The sacrifices of the fallen allowed us to have a beautiful homeland, that has grown and flourished in the most miraculous way. May their memory be for blessing.

Family Purity

This year, the period we are in that commemorates Yom Hashoah, Holocaust Day, Yom Hazikaron, Remembrance Day for our fallen soldiers, and Yom Ha’atzmaut, Israel’s Independence Day, should focus on the open miracles we have been witnessing on a daily basis.

The Jewish people have been through a lot since October the Seventh. There has been a great deal of sadness and grief, and there is the trauma of a war that we hope will soon end.

The stress of these events makes it difficult to take a step back and acknowledge the Hand of Hashem protecting His people. We have seen the fall of so many of our enemies in Gaza, Lebanon, and Iran. These are incredible miracles.

The trauma of the hostages in captivity was very traumatic for our people. But finally there was closure as none were left behind. This was no small task when we were dealing with a cruel, heartless, and viscous people.

The Talmud goes into lengthy discussions about husbands who were lost in battle, where there was a great likelihood that they would never be found. How was the wife of a lost warrior, supposed to go on with her life? The evidence may have been very weak. A similar problem occurred if a woman’s husband went overseas and contact was lost with him.

The Rabbis instituted the “Aguna” leniency. They allowed the woman to avoid being stranded, and permitted her to remarry based on the testimony of even one witness. She needed to investigate and be certain that her husband was no longer alive. If he were to suddenly reappear, even after many years, it created many Halachic problems regarding the legitimacy of children born from a second husband.

This is the time of year that we not only must recognize the miracles, but we should appreciate how we have survived as a people, under the most unbearable situations.

The G-d of Israel loves and protects us. We must rely only on Him, and serve Him with great awe and love.

Spiritual Healing

The Alshich comments that we should be grateful for the make up of the human body. Death is reflected by the soul leaving the body. But while the soul is connected to the body, it sends warning signals that something needs to be corrected.

We are never supposed to attribute illnesses to chance. We are to view them as receiving a kind of alarm that something we did, is the cause for the body not acting in a healthy manner. During the time of the prophets, people would go to them to find out what sin they committed that is causing them to feel sick. Once this was revealed, they could repent, and they would start to feel well again.

Leprosy is associated with misusing the gift of speech. The word, מצורע, leprosy, is an acronym for מוציא שם רע, bringing a bad name to someone as a result of defaming him. We are to recognize just how damaging and demoralizing evil speech can be. It is capable of literally destroying a person and his reputation.

There are many instances where people never recover from a nasty comment made by parents or teachers to a child. Such comments can damage self confidence and one’s self image. It can turn people off to religion if said by a religious authority figure.

If one notices unexpected blemishes on his body, he might need to guard his tongue. It is important to take good care of our bodies. We must listen to our bodies if it is out of sync. We might need to calm down and avoid stress. And we might need to recognize the harm we do when we hold things in, when we are wronged by someone else.

Our souls do a fine job in trying to warn our bodies that adjustments must be made. We must listen to what it is telling us, and fix things with our עבודת נפש, spiritual work, so that we can be in the best shape possible.

The Leper

Usually, the Parshiot of Tazria and Metzora, are read together. Although Tazria begins with the subject of a woman giving birth, the main subject is the disease of leprosy.

Tazria describes the nature of this spiritual illness. It can appear on one’s body, on his clothing, or even on the walls of his house.

The Kohein is very much involved in the diagnosis, the decision to quarantine, and determining when the individual is cured of צרעת, leprosy.

Parshat Metzora goes into the details of the purification process. There is an additional seven days of quarantine once the leper is declared cured. He is required to shave all the hair of his body, in addition to offering special sacrifices.

Two birds are taken as offerings. One is slaughtered and one is dipped in blood and set free. The birds symbolize unnecessary chattering, as the primary cause of leprosy, is Lashon Hara, evil speech.

Of the three types of impurity, requiring quarantine and separation from the camp, leprosy is the most severe. The leper had to remain outside all three camps, while the Zav, one suffering from gonorrhea, had to remain outside two camps. The one who was in contact with the dead, had to remain outside of one camp.

The case of צרעת, leprosy, is a very mysterious disease but was serious enough to have two Parshiot deal with it.

Birthing Mother

The Torah speaks of the difference for a woman giving birth to a male, rather than a female. The amount of impurity connected with a female, is double the amount for giving birth to a male.

The Torah begins with the birth of the male and explains that the mother shall sit in her impurity for seven days. On the eighth day, even if it is Shabbat, the baby should be circumcised.

The explanation for this difference in impurity, is hinted to, with the command to perform Brit Mila. This is a very special and spiritually uplifting ceremony.

The ordeal of giving birth is not very simple. The pain and trauma is connected to the curse of Eve in the Garden of Eden. “You shall give birth with great pain.”

The Alshich describes the vow the woman makes and later regrets, that she will never have children again. She needs time to recover both physically and emotionally.

The idea of impurity is connected with separation. She is secluded to the extent that she can contemplate what has transpired, and get back to herself.

The birth of a boy speeds up the healing and recovery process. The Brit Mila is a great celebration. Being blessed with a son who will carry on the family name, and will continue Jewish tradition, is very uplifting.

This is not to imply that we are not equally joyful with the birth of a daughter. The real beauty in a Jewish woman is her modesty. Women do not need the ceremonies or as many practical Mitzvot as men. They do not have as strong a Yeitzer Hara as men.

Admittedly, this interpretation has its limitations. But it does give a reasonable explanation for the Torah’s rules of separation while giving birth to a boy or girl.