Parshat Acharei-Kedoshim
by Rabbi Avi Billet
The story is told of a rabbi, in the first week of his new position, getting up on Shabbos to speak about the importance of Shabbos observance. The people, not particularly observant, gave him feedback afterwards. “Don’t speak to us about Shabbos.”
Shabbos off the table, the following week he decided to remind the people of the importance of eating only Kosher. Feedback came, “Don’t talk to us about Kosher.”
The next week, he spoke to them about family purity. Predictably, “Don’t tell us about family purity.”
Exasperated, he turned to them and asked, “What would you have me talk about?” “Rabbi, we want you to speak to us about Yiddishkeit (Judaism)!”
Obviously, for the Jews in this tale, truths about Judaism are inconvenient. Shabbos, Kosher, and family purity make them uncomfortable. That is what makes this “joke” tragic.
Over the past year, I have read several biographies of great rabbis of our generation. These great rabbis certainly spoke of the topics which were taboo for our tragic hero above. However, the common denominator that these rabbis carried was their love for EVERY JEW, without preconditions. A precondition means if there is ANY THING about the Jew that makes you hesitate in accepting the person as a Jew with a Neshama that craves a spiritual existence, then Ahavas Yisrael (the mitzvah to love your fellow Jew, in our parsha Vayikra 19:18) is not being practiced.
Some of these rabbis were involved in Chinuch (education) and took in every troubled kid who would not be accepted anywhere else. Some of these rabbis visited (or still visit!) prisons in Israel, to talk to the Jewish inmates, and even to learn Torah with them. Some would have an open door policy, as they welcome(d) anyone who needs guidance, who has questions, who needs a little love, into their homes.
In some cases these rabbis have become victims of thieves, of assault, or of other ways that people take advantage of their kindness. But they didn’t or don’t stop because of the few who took advantage. Their lives were/are dedicated to helping people, and so they are the ones about whom the biographies are written.
I marvel over how Rabbi Aryeh Levin took a young man with tuberculosis into his home, and slept in the same bedroom so he could care for the young man.
When we read the opening verse of parshat Kedoshim (second of our double portion this weekend), we read of the exhortation to “be Kedoshim (holy people), for I, your God, am Kadosh.” (Vayikra 19:2)
The idea of “being Kadosh” is the message of Yiddishkeit that our rabbi was trying to impart to his new congregation. Ramban famously warns us not to be נבל ברשות התורה – a degenerate with the Torah’s permission – using examples of excess that the Torah doesn’t forbid, but which speak poorly of an individual were one to choose such a route: having marital relations at the rate of a rooster, consuming too much alcohol, eating in a gluttonous fashion, overengaging in idle chatter.
Our job is to pursue holy endeavors, raising the caliber of our character, our behavior, and of course our spiritual pursuits. This is not just a task for holy tzaddikim. Every Jew has a mitzvah to pursue holiness. If we simply delegate pursuits of holiness to people we see as holy, if we are not pushing our own limits of our holiness aims, we are failing in this most important mitzvah – to be holy, and to imitate God Who is holy.
And what Jew would knowingly avoid or ignore fulfilling a mitzvah?
I can guarantee that if we actually paid attention to the meanings of the words we utter in davening, we’d be very different people. If we meant the things we say in the blessings before and after the Shema in Shacharis and Maariv, we would learn a whole lot more Torah, and we would understand what our mission in this world is. The idea of living to sanctify God’s name, and living a dedicated and committed life in the footsteps of those who saw God’s closeness when they left Egypt would be more clear to us.
For those blessed to have descendants, life may be about nachas. But the common denominator for every Jew is that meaning in life comes from the pursuit of holiness. And, yes, learning about Judaism.
Ramban writes on Vayikra 26:11 of what health looks like when we are actually in a state of spiritual perfection – a state I can only deduce comes from having achieved the Holiness our parsha tells us to pursue. His advice might not come from the 21st century, but it is nevertheless timeless.
The rule is that when the Jewish People are in a state of spiritual perfection, neither their physical bodies nor their country, nor any of their other affairs are governed by nature at all. This applies to the nation as a whole and to each individual Jew. For God `will bless their bread and their water, and remove illness from their midst' (Exodus 23:25). They will have no need of doctors, nor will they have to follow medical procedures even as precautionary measures, `For I, God, am your healer' (Exodus 15:26). In the era of prophecy, the tzaddikim acted accordingly. Even if they happened to sin and became sick, they consulted not doctors but prophets, as did King Hezekiah when he was sick (Kings II, 20, 2-3). It is said of King Asa that `even in his sickness he did not seek out God, but he turned to the doctors' (Chronicles II, 16:13). If it was common for them to go to doctors, why should the verse mention doctors at all? Asa's only guilt would have lain in the fact that he did not seek out God. But this phrasing is similar to saying, `He did not eat matzah on Pesach but chametz.' Someone who seeks out God through the priest will not consult doctors.What place do doctors have in the house of those who carry out the will of God, after He promised that `He will bless their bread and their water, and remove illness from their midst'? The only function of the medical profession should be to give nutritional advice - what to eat and drink and what to avoid. Thus the Rabbis said, `For the entire twenty-two years of Rabbah's leadership, Rav Yosef did not even call a bloodletter to his house' (Berakhot 64a). They went by the principle that `a door that does not open to charity will open to the doctor' (Bemidbar Rabbah 9:3). It is true that the Rabbis said, `because it is not the way of human beings to bring about a cure, but this is the practice' (Berakhot 60a,). But this merely means that, had they not been in the habit of resorting to medicine, a person who became sick because of his sin could have been healed through the will of God alone. However, since they resorted to medicines, God abandoned them to the vicissitudes of nature.
The Talmud (Brachos 60a – from the middle of the page and downward) says the following (Translation from the Soncino Talmud):
Our Rabbis taught: It once happened with Hillel the elder that he was coming from a journey, and he heard a great cry in the city, and he said: I am confident that this does not come from my house. Of him Scripture says: He shall not be afraid of evil tidings; his heart is steadfast, trusting in the Lord.Rava said: Whenever you expound this verse you may make the second clause explain the first, or the first clause explain the second. ‘You may make the second clause explain the first’, thus: ‘He will not fear evil tidings’. Why? Because ‘his heart is steadfast, trusting in the Lord’. ‘You may explain the second clause by the first’, thus: ‘His heart is steadfast trusting in the Lord’; therefore, ‘he shall not be afraid of evil tidings’.A certain disciple was once following R. Ishmael son of R. Jose in the market place of Zion. The latter noticed that he looked afraid, and said to him: You are a sinner (for being afraid), because it is written: The sinners in Zion are afraid. He replied: But it is written: Happy is the man that feareth always— He replied: That verse refers to words of Torah. (e.g. if a person is fearful that he’ll forget his Torah)R. Judah b. Nathan used to follow R. Hamnuna. Once he sighed, and the other said to him: This man wants to bring suffering on himself, since it is written; For the thing which I did fear is come upon me, and that which I was afraid of hath overtaken me. But [he replied] it is written: ‘Happy is the man who feareth always? — He replied: That is written in connection with words of Torah.
Ramban was a great scholar, a Kabbalist, and also a physician. His comments certainly carry much weight in the “speak about Judaism” discussion, and remind us of what goal we need to aim for. (Rav Dessler noted that the perfection he aims for is impossible to reach, which is why it is important to seek help from physicians when necessary.) The Artscroll Talmud (Brachos 60a) has a footnote on the above passage (footnote #31) which begins noting that the passage Rabbi Yishmael said to the student is from Yeshayahu 33:14. And it continues:
“Worry is a generally evil characteristic. Whatever benefits derive from a general mindset of joy, the corresponding detriments arrive from worry (Orchos Tzaddikim, Shaar HaDaagah – reproduced in the comments below). The Torah directs a Jewish soldier, “Whoever is fearful and fainthearted let him go and return to his house, and let him not melt the heart of his fellows, like his heart.” Rabbi Chaim Shmuelevitz opines that this directive applies outside of war as well: If a person who does not tread on the paths of faith and belief in God, and is therefore anxious, is liable to infect others with his anxieties, then “let him go and return to his house” and “not melt the heart of his fellow, like his heart” (Sichos Musser, 5731 #29). Alternatively, Rabbi Yishmael meant that a person who appears to be anxious regarding some threat of this world is actually anxious about his own sins. Thus, a fearful person reveals himself to be a sinner (Michtav Me’Eliyahu IV pp. 233-234).\
In last week’s chapter of Avos, we learned the teaching of Hillel, “Don’t judge your friend until you’ve reached his place” – which is equivalent to the English expression of “you never know what someone is going through until you’ve stood in his shoes.”
Two weeks ago we learned from Rabbi Yehoshua ben Perachya to “judge everyone favorably.”
No one wants to be accused of being judgmental, yet we are judgmental all the time. Few people want to look at themselves and take personal introspection to ask probing questions such as, “Am I perfect? Do I do everything right? Am I where I should/could be in my relationship with God? Do I live a life of kedusha/holiness?”
How many people look at another person’s life and say “I surely don’t know the whole story so I will love the person despite how I see things”?
Each of us has our own hishtadlus (effort) to put into our life choices and our pursuits. Beyond that, fear should not guide us. Worry should be reserved for concerns that I’ll forget my Torah knowledge (which should drive more Torah study) and that I am too much of a sinner, making my relationship with God less sturdy than it should be (which should drive Teshuva and making different choices).
Most importantly, we should never lose sight of what the fabled congregation in the opening tale clearly forgot. Judaism has a lot more to teach us than feel-good stories. And some of the greatest scholars and teachers had a lot to teach us. With one Jewish life to live in these lives we have been gifted and this particular life we have chosen, we owe it to ourselves to tap into the brilliance that Judaism offers – both in enhancing our human relationships, ala not being judgmental, and in enhancing our relationship with God through the pursuit of holiness in its many forms.
Worry is a quality that is bad in all its manifestations and is casily recognized, as it is written "And(he) saw them and behold, they were sad" (Gen. 40:6). And it is also written, "Why is your appearance sad, seeing you are not sick" (Neh. 2:2). And one of the Sages said, "I find no trace of worry in the faces of the nobler souls among men." The worry of a person who is concerned with acquiring the material and transitory things of this world is a very ugly trait and is never found in people who trust in God and believe in Him. Worry and sadness destroy the heart and are physical ailments. And the most evil of all worries is the one wherein a person pursues vice and when he does not attain the gratification of every whim and lust of his heart, he worries and feels anguish. He who worries about the material things of this world is far from Torah, Commandments and Prayer. Therefore, one should hasten to correct this flaw and remove this evil trait from his character. There is no need to discuss at length the evil effects of worry for they are the opposite of all the benefits that come to one who is joyous.
ReplyDeleteBut now consider that even in the quality of worry there is some good to be found, as the Prophet said, "Wherefore doth a living man complain — A strong man because of his sins?" (Lam. 3:29). The sinner should nurture sadness in his heart and grieve in the bitterness of his heart that he has rebelled against the Creator of all. If a man has lost a dinar it is hard for him to bear it. If he has lost all his fortune and is completely stripped of all property his soul mourns deeply. Thus it is with all manner of troubles; they cause continuing pain and sorrow in his heart. But it is far more fitting that he should grieve and lament because he has rebelled against God, may He be Blessed, and has not been mindful of the kindness and favors granted to him. Know that the levels to which a man climbs in repentance are in accordance with the extent of the sorrow he feels at his sin. For this kind of sorrow comes from the purity of his nobler soul, and, therefore, sadness and worry are acceptable to God, may He be Blessed.
DeleteTake for example, a king whose nearest and dearest members of his household angered him — and they who thus grieved him are among the most honored nobles of the land. It is clear that the king will more quickly extend grace and mercy to them than to distant offenders of lower, less virtuous degree. Therefore, God will surely have pity upon the soul that is truly in anguish and deeply worried over its sins. And thus did David say "Lord all my desire is before Thee, and my sighing is not hid from Thee" (Ps. 38:10). Tears come from sorrow and great worry. And we have learned that "the gates of tears are not locked" (Baba Mezi'a 59a). And it is written, "Mine eyes run down with rivers of water because they observe not Thy Torah" (Ps. 119:136). And it is written, "For I do declare mine iniquity : I am full of care because of my sin" (Ps. 38:19). A man ought always to be concerned with what has passed, worry as to what lies ahead and always be fearful that perhaps he will not fulfill the full measure of repentance. "Happy is the man that feareth always" (Prov. 28:14). Even though a person be guiltless and completely righteous he should always be fearful that a sin might come to him.
DeleteAnd so have we found in the case of Jacob that even though the Holy One, Blessed be He, had said to him "And I will keep Thee withersoever thou goest" (Gen. 28:15), Jacob was nevertheless afraid that he had sinned (and lost the divine promise). And so did David say "If I had not believed that I would see the goodness of the Lord, in the land of the living!" (Ps. 27:13). Even though David knew that he was a perfectly pious man he feared that sin might prevent him from receiving the pleasant reward of the righteous (Berakoth 4a). A person should always worry whether or not his service is acceptable to God, Blessed is He, and perhaps he may be numbered among those whom God has rebuked : "Who hath required this at your hand to trample my courts" (Is. 1:12). A man should strengthen his determination (to resist evil). There is a parable about a wise man who saw a certain person who was worried, and said to him, "If your worry is about this world, then may God lessen your worry. But if your worry is about the coming world, then may God, Blessed be He, add to your worries."
And worry is also profitable when it concerns the Torah. For then he will review it constantly lest he forget it. Worry will also prove advantageous in avoiding unnecessary quarrel for he will be concerned lest he suffer a loss as a result of the controversy. At night however, when a man arises to study Torah he should not fear evil spirits but should think, "Many people walk alone at night and have never been injured." And let this man trust in God, Blessed is He, and arise, and not be afraid. If a rabbi and Pious Man is far from his city he should not hold himself back from going there to study because of his fear of the roads, as does the lazy man who excuses himself by saying "There is a lion without; I shall be slain in the streets" (Prov. 22:13). But a man should keep in mind that many people travel and are not injured. So he too should not restrain himself from the journey out of fear, for those who are sent to fulfill a command of the Torah are not injured (Pesahim 8b). The conclusion of the matter is this : In all his worries and sorrows let a man direct his concern for the sake of Heaven!
DeleteIf one of his family die, he should mourn and weep and feel anguish because the one who died may have died because of his (the survivor's) sin. And for the sins of the fathers, children may die. Thus a man feels as though he may have slain his loved one, and will repent and abstain and plead with the Creator, may He be Blessed. If a good and pious man dies he should feel anguish and weep for him, for the Holy One Blessed be He counts those tears, and gathers them into His treasure house as it said "Put Thou my tears in Thy bottle; Are they not in Thy book" (Ps. 56:9), (Shabbath 105b). And if trouble comes, such as famine, plague or other catastrophes, let him always worry lest his sins caused these events — for Achan trespassed in the matter of the dedicated spoils and several thousand Israelites fell because of his fault (Jos. 7:2-22) — and let him return to God, Blessed be He, according to his ability. Have we not found that Elijah did not speak with Rabbi Joshua ben Levi because a lion had devoured a Jew within three parasangs of the city where Rabbi Joshua ben Levi dwelt. Rabbi Joshua ben Levi should have begged mercy of God that no misfortune occur round about him (Makkoth 11a). Therefore, a man should always be in fear of such happenings.
And thus we find that when there was a famine for three years in the time of David, he sought to find the sin that had caused the famine and finally discovered that because of his own conduct the famine had come (Yebamoth 78b). Therefore, in every bad happening a man should worry lest it occurred because of him. And if a man has good fortune and security he should worry as to whether he is not receiving in this world all the reward that the future world holds for him. If he is a poor man beset with many pains and much suffering, he should worry as to whether his poverty and suffering might not be the fruit of his wrongdoing — with the principal punishment still awaiting him in the future world. And if he has neglected the words of the Torah because of poverty and suffering he must worry even more. If he is wise in Torah he should worry that perhaps his deeds are not in accordance with his wisdom. And if he is not wise then he must worry that he is not able to go to the deep roots of saintliness. And if men honor him he must guard against rejoicing in that honor, and should worry that that honor is his total reward. But if he is wise and yet despised in the eyes of the world, let him rejoice in this; but let him worry that because he is despised people do not accept his chastisement.
DeleteThere are other ways in which worry and lament may be good, as we find : Concerning every single wise man of Israel who truly knows the Torah and worries greatly because the honor of the Holy One, Blessed be He, and the honor of Israel was diminished and who longs and waits for the glory of Jerusalem and the Holy Temple and the salvation that will soon blossom forth and for the restoration of our exiled people — God, Blessed is He, causes the Holy Spirit to dwell within him (Tanna de-Be Eliyahu, chapter 4). Therefore, one should concern himself and weep because of the Torah which is forgotten and should lament for those who revere God, Blessed be He, and have been rejected by men, and should complain bitterly over the little piety that exists and over Israel, the people of the Lord, trodden under foot, and he should raise Jerusalem over his greatest joy and may he merit to behold her joy, as it is written : "Rejoice for joy with her; all ye that mourn for her" (Is. 66:10).
May God, Blessed is He, in His great Mercy make us worthy to be among those who will behold the glory of Zion, as it is written — "For they shall see, eye to eye, the Lord returning to Zion" (Is. 52:8). And it is said, "And the glory of the Lord shall be revealed; and all flesh shall see it together; For the mouth of the Lord hath spoken it" (Is. 40:5).