Physics and Metaphysicis

 Tazria

Lev. 12:1-13:59

 

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).

 

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.’”

            I admit that writing about this parasha is difficult, in part because it refers to rituals in which we no longer engage, and also because of the weird interplay between the religious officials (priests) and disease. They were not physicians.

            Maimonides, perhaps our greatest exegete, was deeply influenced by Aristotelian logic, transferred to Iberia by Islamic philosophers.  He was also a noted physician of his time, and thus believed that one could rationally explain disease in the natural world. His viewpoint was controversial in his time, but has become revered during the ensuing centuries.

            He attempted to find a human rationale (what he would call “physics”) when science could be used to explain commandments, but acknowledged that some commandments were beyond rational explanation (what he would call “metaphysics”).

            This interaction between science and the commandments of Torah can be illustrated in this verse. Maimonides, who at time castigated his predecessors for basing their conclusions on inaccurate science, would say that while a true understanding the Law is at times within a human being’s reach, there are also times when we lack a rational explanation and we are left only with a continuing search into the metaphysical realm.

            As law (halacha) develops, it needs to be informed by science, a position with which I am certain that Maimonides would agree. As we approach novel situations (e.g., the use of electronics on Shabbat during times of plague), we need to be mindful of this fact.

The Impostor Syndrome

 Shmini

 Lev. 9:1-11:47

 

Précis:  On the final day of the week-long ordination ceremony, Moses instructs Aaron and his sons on the proper rituals. Aaron makes his offering. Aaron’s sons Nadab and Abihu offer “strange fire” before God. They are slain. Moses tells Aaron that he must not engage in normal mourning rituals. The Priests are prohibited from drinking alcohol while they are engaged in their sacred duties.  Next, God tells Moses and Aaron to instruct the people about the animals they are permitted to eat (part of the laws of kashrut). A general warning to guard against defilement and to be concerned about ritual purity is given.

 

Lev. 9:7 - “Come near to the altar and offer your sin offering and your burnt offering and make atonement for yourself and the people; sacrifice the offering that is for the people and make atonement for them, as the Lord has commanded.”

            Almost every week, I am floored by the genius of Rabbi Sacks, who had an incredible ability to tie ancient script to modern problems. This week, as we review ancient rituals which were never to be repeated (so why study them?) Sacks brings a modern perspective which underscores the continued relevance of all of Torah.

            Writing in Covenant and Conversation (4/11/18) he asks whether we have ever felt inadequate to a task or job we have been given, and whether we sometimes feel that people have overestimated our abilities and we feel inadequate to a task? Citing Rashi, Sacks notes that the Sages were puzzled by the phrase “Come near” implying that Aaron (to whom the order had been given), was reluctant to approach his duties. Rashi explains that Aaron was indeed fearful, despite his brother Moses’ assurances.

            It is here that Sacks shows his brilliance, citing work by two modern clinical psychologists. Pauline Clance and Suzanne Imes in 1978 described a condition they called “the imposter syndrome” who are people who feel that they do not deserve the success they have achieved.

            But there is more. Rashi (as cited by Sacks) understands that Aaron indeed had self-doubt, having recently presided over the incident of the Golden Calf. But Moses assures Aaron that he, Aaron, was indeed chosen for these new responsibilities. Aaron, Moses tells his brother, knows what sin is like, and knows of the need for atonement and repentance.

            Moses himself had avoided responsibility because he felt inadequate earlier in the narrative, continuing to try to avoid the leadership role God had ordained for him. As Sacks notes, “Moses was not a natural leader. Aaron was not a natural priest. Moses had to accept that one of his most important qualifications was what nowadays we would call his low self-image, but what, operating from a completely different mindset, the Torah calls his humility.” So, both Moses and Aaron suffered from imposter syndrome. The syndrome, once understood, can lead to great achievement.  And when we understand imposter syndrome, we understand that what is our greatest weakness can become our greatest strength.

            As we review our Scripture, we see that almost all of the heroes suffer from this problem, from Abraham to Moses, Aaron to the prophets.  But they persevered. As Sacks concludes, “our weaknesses make us human; wrestling with them makes us strong.”