Sunday Meditation: The Presentation

There is a lot packed into this Sunday.  It is the Feast of the Holy Family and for Year B the Gospel takes us to The Presentation of Jesus at the temple. 

When the days were completed for their purification

according to the law of Moses,

They took him up to Jerusalem

to present him to the Lord,

just as it is written in the law of the Lord,

Every male that opens the womb shall be consecrated to the Lord,

and to offer the sacrifice of

a pair of turtledoves or two young pigeons,

in accordance with the dictate in the law of the Lord.

 

Now there was a man in Jerusalem whose name was Simeon.

This man was righteous and devout,

awaiting the consolation of Israel,

and the Holy Spirit was upon him.

It had been revealed to him by the Holy Spirit

that he should not see death

before he had seen the Christ of the Lord.

He came in the Spirit into the temple;

and when the parents brought in the child Jesus

to perform the custom of the law in regard to him,

He took him into his arms and blessed God, saying:

“Now, Master, you may let your servant go

in peace, according to your word,

for my eyes have seen your salvation,

which you prepared in sight of all the peoples,

a light for revelation to the Gentiles,

and glory for your people Israel.”

The child’s father and mother were amazed at what was said about him;

and Simeon blessed them and said to Mary his mother,

“Behold, this child is destined

for the fall and rise of many in Israel,

and to be a sign that will be contradicted

—and you yourself a sword will pierce—

so that the thoughts of many hearts may be revealed.”

There was also a prophetess, Anna,

the daughter of Phanuel, of the tribe of Asher.

She was advanced in years,

having lived seven years with her husband after her marriage,

and then as a widow until she was eighty-four.

She never left the temple,

but worshiped night and day with fasting and prayer.

And coming forward at that very time,

she gave thanks to God and spoke about the child

to all who were awaiting the redemption of Jerusalem.

 

When they had fulfilled all the prescriptions

of the law of the Lord,

they returned to Galilee,

to their own town of Nazareth.

The child grew and became strong, filled with wisdom;

and the favor of God was upon him.

~Lk 2:22-40

This is the second week in a row Fr. Geoffrey Plant does an amazing job of explaining today’s readings. 

 

Fr. Plant’s explanation of a mother’s purification after childbirth as a return to the profane from the sacred is startling.  I had never heard that before.  I questioned it actually.  Most explanations do not reproduce that.  However, at Chabad.org, a religious Jewish question and answer website, we do get this:  

 

Why the difference in the laws of ritual purity between the birth of males and females?

By Chana Weisberg

Question:

 

My question is on the subject of cleanness of a mother after the birth of a male or female (Leviticus 12). The woman is unclean for seven days after a male birth, and after the birth of a female the mother is unclean for fourteen days. Why is there a difference between the birth of males and females?

 

Answer:

 

You write the word "cleanliness," when really it is "ritual purity." A woman's "impurity," or "tumah" in Hebrew, during her menstruation is a built-in component of her natural monthly cycle. Her status of "impurity" demonstrates her descent from a peak level of holiness, when she had the ability to conceive a precious new life through her union with her husband.

 

The status of "tumah" is not meant to imply sinfulness, degradation or inferiority. On the contrary, it emphasizes, in particular, the great level of holiness inherent in woman's G‑dly power to create and nurture a new life within her body, and the great holiness of a husband and wife's union, in general. Since a woman possesses this lofty potential, she, also bears the possibility of its void; hence her status as tameh, ritually impure. Since she experienced "the touch of death," so to speak, with the loss of potential life, as reflected by her menstruation, she enters this status of "impure."

 

After having given birth to a baby boy, a woman must wait a minimum of seven days before beginning her pure days; while after a baby girl is born, she must wait a minimum of fourteen days. Since the female child inherently carries a higher degree of holiness, due to her own biological, life creating capability, a greater void, or tumah, remains after her birth. Thus, the greater tumah after a baby girl's birth reflects her greater capacity for holiness (due to her creative powers) and necessitates the longer wait to remove this ritual impurity.

Now the question is in reference to the difference between a the ritual waiting between a boy and a girl child, but explaining, Chana Weisberg substantiates Fr. Plant’s explanation.

Meditation: “Now, Master, you may let your servant go in peace, according to your word, for my eyes have seen your salvation,”