Don’t Curse the Deaf (Acharei-Kedoshim)

Don’t Curse the Deaf (Acharei-Kedoshim)

Obscenity, which is ever blasphemy against the divine beauty in life… is a monster for which the corruption of society forever brings forth new food, which it devours in secret. -Percy Bysshe Shelley

There is an unusual command in the Torah not to curse a deaf person. On the surface it doesn’t make sense. What’s the big deal? They don’t hear it. It doesn’t hurt or offend them. Why is the Torah hyper-sensitive as to what we say, especially when the subject of our cursing can’t even hear it?

Rabbeinu Bechaye on Leviticus 19:14 (Kedoshim) gives two answers.

The first answer is that if God is so concerned about what we say to or about someone who is incapable of hearing our words, how much more so must we be careful when speaking to or about someone who can hear our words. If the Torah explicitly commands us not to curse someone who won’t be impacted, hurt, offended or embarrassed by our cursing them, then we clearly need to refrain from doing so to someone who will be hurt by our words.

The second answer is that God’s concern in this case is not actually for the deaf person. The deaf person due to his inability to hear is indeed protected from hearing foul language or anything derogatory directed towards him. God is concerned for the one cursing, even if nobody else hears them. There is something contaminating, spiritually corrosive, about cursing, that chips away at a person’s soul. That is the reason for God’s strange warning. It’s not to protect the one being cursed, but rather to protect the one cursing.

God is always listening. God never forgets. There is a divine eternal record of all of our actions, of all of our words and even of all of our thoughts. God here is commanding that our words should be clean. Our words should not harm or offend. Our words are what make us human. They are a divine gift which enables us to live together, to work together, to love, to share, to show tenderness, compassion, friendship. God is warning us not to abuse that gift. God will judge us by the words we choose to use, even if nobody else hears them.

May we think before we speak.

Shabbat Shalom,

Ben-Tzion

Dedication

To my beloved State of Israel on the 70th anniversary of its re-establishment.

Double-Edged Stubbornness

Double-Edged Stubbornness

Obstinacy in a bad cause is but constancy in a good. -Sir Thomas Browne

One of the highlights of the service of the High Priest in the Temple on Yom Kippur was the unusual sacrifice procedure of the two goats. Two identical, or as close to two identical goats were selected. They needed to be of the same appearance, size and value. A lottery was performed to determine the fate of these indistinguishable creatures. In a completely random process, almost like the flipping of a coin, the short but distinct future of each of these goats was sealed.

One goat, the “Goat to God,” was sacrificed in the conventional fashion: in the Temple, in front of God, its blood placed on the Altar in holy submission. The second goat, the “Goat to Azazel,” suffered a rare and torturous demise.

The second goat, which thereafter would be popularized as The Scapegoat, was walked out of the Temple grounds, out of the city, passed human habitation and into the desolate desert.  At the top of a cliff, overlooking a ravine, the attending priest would push the goat over the cliff. The Talmud describes that the unfortunate goat didn’t make it halfway down the cliff before it was torn to pieces by the violence of the fall. Somehow, this bloody ritual served as atonement for the people of Israel.

Rabbi Hirsch on Leviticus 16:10 explains that the goats represent human choice. Our free will gives us equal access and equal inclination for either good, holy choices or bad, mundane choices. We can choose to be the positive “Goat for God,” or the negative “Goat for Azazel.”

What these choices have in common and their connection to the “Goats” is that either choice relies on stubbornness. To be a “Goat for God” requires an adherence to God’s laws and a repudiation of the enticements of the age that cannot be achieved without extreme stubbornness. Conversely, to be a “Goat for Azazel” demands a consistently stubborn refusal to follow the dictates, the inspiration, the clarity and the illumination of the Torah. The path of Azazel leads to oblivion. The path of God leads to eternal life.

May we use our innate stubbornness to choose goodness, holiness and eternal life.

Shabbat Shalom,

Ben-Tzion

Dedication

To the Parts Authority on their incredibly impressive Trade Show at Citi Field. I remember well its very humble beginnings.

Enhanced Intelligence

Enhanced Intelligence

For the things we have to learn before we can do them, we learn by doing them.  –Aristotle

working hands

There is an intriguing, almost illogical Mishna attributed to the sage, Rabbi Hanina son of Dosa (Avot 3:9) that states as follows:

Whoevers actions are greater than his intelligence, his intelligence will be established. But whoevers intelligence is greater than his actions, his intelligence will not be established.

The Sfat Emet in 5644 (1884) questions the logic of this statement. If someone doesn’t have the requisite intelligence to do a certain action, in this case, the commandments, how can he perform it and how then is his intelligence suddenly increased? Likewise, if someone has more than enough intelligence to perform the commandments he does, but does not exercise this capacity fully, why should his intelligence be diminished?

He then goes on to explain, what many of us understand, that some things can only be learned by doing them, by first attempting them. However, he explains that even if we don’t necessarily have the intellectual capacity to grasp all of the laws and details of the commandments, the actual effort of performing them bestows upon us a gift. He claims that our intelligence is expanded, added to, enhanced due to the effort. Trying to do the commandments, even if at the moment it is unclear and we don’t understand it fully, opens up a gate of intelligence that was previously closed off to us.

The flip side is for those possessing sufficient intelligence to understand and perform the commandments that opt not to do so, their intelligence becomes diminished. It is as if they have a muscle that was designed for that purpose, and by not using it, it wastes away.

May we exercise our muscles of intelligence in pursuit of the commandments and merit an expanded and enhanced intelligence for all aspects of our lives.

Shabbat Shalom,

Ben-Tzion

Dedication

To the Burcatovski catering team. The work of their hands is divine.

Smart Diet

First posted on The Times of Israel at: http://blogs.timesofisrael.com/acharei-mot-smart-diet/

Netziv Leviticus: Acharei Mot

Smart Diet

“Their kitchen is their shrine, the cook their priest, the table their altar, and their belly their god.” -Charles Buck

There is a now-apocryphal story making the rounds of a gentile mother in a supermarket telling her nagging child that he can’t have something because it’s “not kosher.” A curious Jew inquires as to the family’s identity. The mother readily admits she is not Jewish, but says she picked up the term watching a Jewish mother in a supermarket in a similar circumstance of a nagging child, and then magically, the words “it’s not kosher” immediately stopped all annoying requests. The gentile mother was impressed and now uses the sorcerous word for any situation where she will brook no argument. More TV? “Not kosher”, a new toy? “Not kosher”. The child may grow up with a skewed understanding of what the term “kosher” means, but there is one underlying meaning that they got. It involves a statement that the item or action is out of bounds. There is a higher authority that has deemed that whatever it is you want, you need to control yourself and accept that not all your desires can be fulfilled.

In the business of eating there is a wide spectrum of practices in regards to observing the laws of eating Kosher. They range from being directly involved in slaughtering, processing and eating only foods where one personally supervised the production, to the other extreme of eating anything that crawls, is grown, found or manufactured on our planet. Within that range there are people who rely only on very specific supervision groups; those that will rely on any Jewish supervision; those that will purchase and prepare Kosher products for the home, but be more lax on what they eat outside; those that are particular that their meat and chicken are kosher but are less concerned about any other products; and an infinite variety of other standards, preferences and personal quirks when it comes to determining what we ingest.

There are also a variety of reasons that are proposed as to why one should eat Kosher. A popular one that receives sporadic scientific support is that it’s healthier. A Kabbalistic reason is that it helps the soul. The Netziv on Leviticus on 17:16 gives a reason I hadn’t heard before: eating Kosher makes you smarter. He phrases it in the negative. Eating non-kosher makes you dumb. Giving in to ones cravings and baser emotions makes one dumb and can lead a person to other sins. Therefore the reverse must also be true. By eating a kosher diet, it must somehow improve ones intelligence, ones mental capacity and agility. It leads one to restrain oneself, to exhibit self-control. Such mastery can be a strong developer of character and of a sense of boundaries. And it may also be healthier for body and soul.

May all who choose to, enjoy a happy and kosher Pesach.

Shabbat Shalom and Chag Sameach,

Ben-Tzion

 

Dedication

To my friend and colleague, Moshe Silberberg, for his unending efforts to provide Kosher food to the Jewish community of Uruguay.

Bribing your way to God

Kli Yakar Leviticus: Acharei Mot

Bribing your way to God

The Kli Yakar claims that a way to get to God is to bribe the evil angel ‘Samael,’ an angel considered the guardian angel of the evil Esau and his descendents.

Our forefather Jacob masqueraded as his brother Esau in order to snatch the blessings from their blind father Isaac. The Kli Yakar (Leviticus 16:8) quotes a tradition that the ruse and the blessings occurred on the day of the Passover Seder. There were two animals that were instrumental for the ploy. Two goats.

The Kli Yakar states that these goats are mirrored in perhaps one of the most sacred sacrifices of the year. The goats of Yom Kippur. On Yom Kippur, two goats were chosen by the High Priest for wildly different endings. One was walked to the desert and pushed down a cliff to its death in one of the most unusual sacrifices described in the Torah. The other goat was sacrificed in the more conventional fashion in theTemple.

The Kli Yakar explains that both the desert goat and one of Jacob’s was meant as a bribe to the materialistic Samael. By appeasing this evil spirit, one is then free to sacrifice the second Passover animal to God. Jacob (and us, his descendents) are then able to receive the plethora of blessings that have a special force and power of reception on the day of the Seder, as well as the unique forgiveness that we are able to achieve solely on Yom Kippur.

May we know how to bribe whatever evil spirits we need to, in order to receive both the forgiveness of Yom Kippur and the great blessings of Passover.

Shabbat Shalom and Chag Kasher Ve’sameach,

Bentzi

Dedication

To my brother-in-law, Ilan Tocker, and his family, on their arrival to Israel for Passover. As thanks for his miraculous recovery we are having a Kiddush this Shabbat at our home. All are invited.