by Rabbi Avi Billet
Vayikra 18 introduces the Torah’s list of forbidden relationships with the instruction to Moshe to tell the Israelites:
“I am God. Do not follow the ways of Egypt where you lived, and as to the deeds of the land of Canaan to where I am bringing you, do not do [as well]. Do not follow their customs. Follow My laws, and be careful to keep My decrees, for I am God. Keep My decrees and laws, since it is only by keeping them that a person can [truly] live. I am God.”There are many interpretations as to what the “ways of Egypt” and the “ways of Canaan” were, and what moral lesson the Israelites were supposed to take from these instructions. The implication of what it means to “truly live” is perhaps a reference to how the Torah’s guidance is supposed to inform our existence and inject depth and meaning into our lives.
Rabbi Samson Raphael Hirsch distinguishes between the references to Egypt and Canaan and the general “do not follow their customs,” as he defines the former as “patterns of social behavior” and the generalization of “their customs” to be instructive regarding “private conduct in the lives of individuals and families.”
To cite one example in his lengthy exposition, he writes that “only a family life of moral purity can produce a people that will champion justice and righteousness; and only a people that practices loving kindness and justice can produce people who are morally pure.”
There is no question that he was preaching to the choir. But I don’t believe the Jewish people who live by the Torah’s precepts can claim moral superiority to non-Jews who follow the Noahide laws. The same morality laws apply to all of humanity. People who follow the rules are to be admired; those who do not follow basic moral standards of society are not good role models.
Some of the commentaries point out that the people who were living in the land merited to have Hevron settled for as long as it was (based on Bamidbar 13:22) because they were so respectful to Abraham and the forefathers in allowing their burial in the Land that was not-yet-theirs. Surely not only the people of Israel are capable of contributing positively to the world.
There is no question that the moral standards of ancient Egypt and ancient Canaan were very low. The simple interpretation of the verse is to not learn from their corrupt ways. But what about their good ways? Was there no contribution to the world or society that the Jewish people could learn from, and apply to their experience?
Tosafos (Avodah Zarah 11a) forbids two kinds of non-Jewish influence: 1. Customs and practices connected with non-Jewish, idolatrous, or immoral purposes and beliefs. 2. Non-Jewish customs and practices for which there is no known reasonable and permissible basis.
Building, giving charity, providing aid, practicing medicine, living a life of loving kindness – if we copy the ways of non-Jews in any of these disciplines, we are blessed for it. And if we live out our creed to be a light unto the nations in these arenas, modeling how to be the best at each of these, how incredible is our lot.
Watching the lead that Israel is taking in the wake of the devastating earthquake in Nepal, it is shameful that there might be Jews in the world who do not recognize the moral clarity that the State of Israel demonstrates - especially when citizens of the world are suffering and in need of the humanitarian help Israel is at the forefront of providing.
We saw similar reactions in the wake of the tsunami of 2004, the earthquake in Haiti in 2010, and even near Syria and Gaza alongside military conflicts in the last year alone. Israel sets up field hospitals. At its own expense. And Jews around the world collect money and send humanitarian aid. This is the opposite of the ways of Ancient Egypt and Ancient Canaan, who at most cared only about their own people, and certainly did not celebrate diversity or other cultures.
I saw a disturbing post on Facebook by a rabbi who is involved in outreach, who often says outlandish things when he makes claims of understanding cause and effect in this world, particularly as to why tragic events unfold. He has claimed to know the reasons for why people suffer horrible illness, why the tragic fire in Brooklyn took 7 lives, why the Holocaust happened, etc. claiming some kind of divine inspiration. He posted before and after photos of a now destroyed Temple in Nepal, saying “All the idols worshiping places in nepal are now destroyed. [sic]” A few hours later he removed it from his Facebook page. [I took a screenshot of it]
This is not who we are. Maimonides (Laws of Idolatry 7:1) indicates that places of worship outside of Israel are not our business.
And even in Israel, absent the arrival of the Messiah, places of worship are respected.
Perhaps if we reread the verses in our parsha, we can understand why this rabbi is wrong, and why the example of the State of Israel is spot-on.
“I am God. Do not follow the ways of Egypt where you lived,” who did not respect your right to live as Jews, and who did not honor your right to worship your God as you see fit. “And as to the deeds of the land of Canaan to where I am bringing you, do not do [as well].” After all, they do not respect your Divine-given rights to this Land, and will attack you despite your peace efforts.
“Do not follow their customs.” They can’t see past the bridge of their nose in recognizing that it’s a big world filled with God’s children, and that whatever can be done to advance the brotherhood of humanity is good.
“Follow My laws, and be careful to keep My decrees, for I am God. Keep My decrees and laws, since it is only by keeping them that a person can [truly] live. I am God.” True Divine Inspiration comes from living a moral existence that embraces that all of humanity are created in the image of God. Some people practice religion in ways that are foreign to us, and their religious practices are not to influence us in any way.
However, if we can make a Kiddush Hashem, sanctifying God’s name through showing our care for God’s children because we follow the teachings of the One who declared “I am God,” then we are fulfilling our creed that exhorts us to “truly live” – to demonstrate what it means to live a life of meaning, of giving, and of embracing the real world.
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