יחזקאל, פרק ל״ו, פסוק ט״ז

A profound theological dilemma surrounds the concept of exile. If God truly desires the Israelites and ultimately plans to redeem them and bring them back to their land, why did He banish them in the first place? Furthermore, this prophetic revelation addresses why the earlier redemption during the Second Temple era did not last forever [מלבי״ם, אברבנאל].

The answer lies in a powerful comparison between the sins and exile of the Israelites and the laws of marital purity. The nation is likened to a wife, and God to her husband. When the Israelites lived in their homeland, they made it impure with their bad deeds, making their exile necessary. However, this separation was never meant to destroy them, and God never issued a bill of divorce to His people. Just as a husband steps back from his wife during her time of menstrual impurity, eagerly waiting for her to become pure again so they can reunite, God only distanced the Israelites temporarily. He waits for them to repent and cleanse themselves so He can join them once more [מלבי״ם, צאינה וראינה, אברבנאל].

Choosing this specific type of impurity offers a deep sense of comfort. Unlike the impurity of a dead body, which strictly forbids a High Priest from being in the same house as the deceased, marital impurity allows a husband and wife to remain under the same roof, as long as they maintain the proper boundaries. This teaches a vital lesson: even when the Israelites are weighed down by the impurity of their sins and the pain of exile, the Divine Presence never leaves them. God continues to dwell right there with them, even in the midst of their impurity [אברבנאל].