The Need for a Quiet Rebuke

Achrei Mot-Kedoshim

Lev. 16:1-20:27

Précis: Achrei Mot begins with Adonai speaking to Moses after the death (achrei mot) of Aaron’s sons. It describes the rituals for Yom Kippur, including the prescribed sacrifices. There are specific details about the purification of the Sanctuary, vessels, and the priests. Following this description, rules for the slaughter of meat (including the prohibition against eating blood) are reiterated. The parasha concludes with a listing of prohibited marriages. The opening words of Kedoshim are “You shall be holy” (kedoshim tihyu), and it continues with various descriptions of how the People are to strive for holiness. Included are fundamental laws, such as fearing one’s parents and observing Shabbat. Consideration of the poor through the commandments to leave the corners of fields for gleaners is included, as are mandates which complement the ethical principles of the Ten Commandments (being honest, avoiding vengeance). Specific bans against magicians, soothsaying, witchcraft and defiling the dead follow, as are reminders to avoid human sacrifice. This parasha is often viewed as the very core of moral teaching for the Jewish People.

Lev. 19:17 “You shall not hate your brother in your heart; you shall surely rebuke your friend, and you shall not bear sin upon him.”          

The Book of Vayikra teaches us that living a life of moral conduct is necessary, but is not itself sufficient. More is expected of us. We are to strive for a higher level of daily existence: to be “holy.” This particular verse tells us that we have a responsibility to constructively criticize others if we are going to help build a holy society.

            The Sages have struggled with the boundaries of this command. Rashbam suggested that if one feels wronged by another, it is wrong to pretend that you love him; rather, correct his actions. Ibn Ezra and Nachmanides suggest that unless one corrects another, that person may continue in sinful ways. On the other hand, if the malfeasor is actually innocent, one can apologize for provoking inappropriate animosity.  

            Rashi teaches that the rebuke must be loving. A rebuke must be attempted gently and privately. A successful interchange improves relations between people. This is a step on the way from mere morality to holiness. Maybe there is a lesson for our political conversations and actions to be found here: quiet conversation instead of shouted anger; honest interchange instead of inappropriate rebuke; knowing that one’s feelings may be misinterpreted or may – (gasp) - be incorrect. 

Science and Faith

Tazria-Metzorah

Lev. 12:1-15:33

Précis: Tazria begins with laws concerning the need for ritual purification of women following the birth of children, and the laws of what is usually referred to as “leprosy” of the skin and on garments (although this translation is most certainly erroneous; it appears to refer to an affliction which renders the person, garment, or home ritually impure). Metzorah discusses laws for the purification of “lepers” with sacrifice and water. It also discusses growths on walls of a house which cause ritual impurity. The parasha concludes with a discussion of bodily secretions which are another source of ritual impurity

Lev. 13:1 “Adonai spoke to Moses and Aaron, saying, ‘When a person has on the skin of his body a swelling, a rash, or a discoloration, and it develops into a scaly infection on the skin of his body, it shall be reported to Aaron the priest or to one of his sons, the priests.’”

As noted in Etz Hayim, these verses raise an interesting point regarding the role of the priest, who appears to be both a ritual and a medical authority. However, he was not a “doctor” setting out to “cure” an illness. His role was to restore the individual to a state of ritual purity. Why? So that person could participate fully in the ritual life of the people.

Some of the great commentators, especially Maimonides, looked at science in general, and medicine in particular, with great interest. As he said, “And what is the way that will lead to the love of Him and the fear of Him? When a person contemplates His great and wondrous works and creatures and from them obtains a glimpse of His wisdom, which is incomparable and infinite, he will straightway love Him, praise Him, glorify Him, and long with an exceeding longing to know His great name… (Mishneh Torah, Hilkhot Yesodei haTorah, 2:2).”

I find this statement to be of particular relevance following Earth Day last week and the marches around the world to support scientific inquiry. To me, our text as interpreted by one of our greatest philosophers suggests that while there is indeed a sphere which is limited to faith and belief, there is also a sphere of knowledge and fact which humans can use not only for their own betterment, but as a means of enhancing our appreciation of the Divine gifts we see all around us. Maimonides suggested at times that some of the halachic decisions by the earlier Sages were based on incorrect scientific observation; here too, we see that we can never allow human inquiry to stagnate.

An important Hebrew aphorism is “the more Torah, the more life.” I would add, “the more scientific knowledge, the more Torah.”