There are many behaviors which the Torah describes as “to’evot” (abominations or perversions). Some are politically insensitive, but none of them call the people who do these behaviors abominable – the name-calling refers only to the actions.
Other than in Acharei Mot and Kedoshim, all of the to’evot appear in Moshe’s good-bye speech that is the book of Devarim – including our parsha. With an overview glance, one of the to’evot – offering a blemished animal as a sincere sacrifice (not idolatry) – seems not to fit in the category of to’evot, leaving us to wonder why it is included in such an infamous list. (Devarim 17:1)
Consider that the abominations or repulsive behaviors, from God’s perspective, can be summarized in the following categories: missionary and idolatrous activities, sins of sexuality, cheating in business, eating non-kosher animals, and utilizing witchcraft for any purpose. As bringing a korban is not, in and of itself, a problematic activity, where does an imperfect animal as an offering fit into this list? How is it repulsive to God?
Let us examine the other to’evot to see exactly why their perverse behaviors are considered repulsive to God.
In Vayikra 18 and 20, perversions of intimate relations, whether with close family relatives, same gender, or animals are all heaped into an overall category of “abomination activities.”
Devarim 7:26 categorizes idols which seem enticing as “abominations.” They are not to be brought into one’s home as a souvenir, even as spoils of war. In fact, Devarim 12:31 describes the acts of serving some of the pagan gods as abominable acts, for they include child sacrifice.
The next abomination is in Devarim 13:15 when the Torah describes a group of people who attempt to draw others away from Judaism, to seek to worship other deities or religions. Missionary behavior – to proselytize away from Judaism - particularly when undertaken by Jews, is considered abominable. (A similar episode is described in Devarim 17:4, when either an individual man or a woman is responsible for causing others to turn away from God.)
Before listing kosher animals in Devarim 14:3, the Torah says that eating non-kosher animals is an abomination.
Witchcraft, necromancy and forms of idolatry which include child sacrifice are together categorized as “to’evot” in Devarim 18:9.
A fascinating contrast exists in Devarim 22:4-7. The prohibitions against mistreating others’ animals and cross-dressing precede the statement “It is an abomination to God, whoever does these things.” Immediately afterwards, a compassionate treatment of an animal, the sending away of the mother bird, is described as one of the few commandments in the Torah which guarantee long life.
In the event a woman marries a new husband after a divorce, if her second marriage ends (divorce or his death), she may not return to her first husband, as this is repulsive to God (Devarim 24:4). [The original union could return if she did not marry anyone in the interim since their divorce.] The Seforno says the return to the original marriage after a different marriage is a to’evah because it opens the door for quickie marriages, to legitimize “experimenting” before returning to what may have been a more stable home. Marriage should be undertaken for completely honorable reasons, and spouse hopping does not fit in this rubric.
Finally, a person who makes a sculptured or cast idol is cursed in Devarim 27:15, for having carved an image which is repulsive to God.
With our list including idolatry, immoral behaviors in the realms of sexuality and business ethics, and putting non-kosher items in one’s mouth, the question of the blemished offering remains unanswered. Where does it fit in the to’evah scale?
The prophet Malachi says “When you present a blind animal… or a lame animal, is there nothing wrong? Offer it to your governor, will he be appeased? ‘Will he show you favor?’ asks the God of Hosts.” (Malachi 1:8) The questions are rhetorical, says Rabbi David Kimchi (Radak), as the foregone answer is “He will hate you and become angry at you for offering him such a miserable present.”
The Sefer HaChinukh (Mitzvah 286 – Emor) explains that a person is moved by the strength of his actions. A person won’t experience the value of the offering or sacrifice if it is a half-baked effort. A blemished animal smacks of an insincere service to God, while an unblemished, complete animal offering is indicative of a person’s devotion and dedication to his Creator.
As we enter the month of Elul and start thinking of the ways in which we must improve ourselves in anticipation of Rosh Hashana and beyond, the larger categories of to’evot are obvious behaviors to avoid.
It is the to’evah of Parshat Shoftim which is most in our hands to avoid and to improve upon. We can and must make our service to God, most notably as practiced in the synagogue, a sincere and respectful demonstration of our dedication to God.
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