Originally published in August 2012. This version has been toned down significantly.
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Excessive Righteousness and Foolish Piety
My Shul Rabbi's Message to Congregants
When my family and I were on our journey to Orthodox Judaism, we were fortunate to find the perfect shul with the perfect rabbi. The shul was filled with Jews from across the spectrum - Chasidish, Modern Orthodox, Zionist, Yeshivish - and the majority of the congregation was, and still is, comprised of baalei teshuvah (non-observant Jews who became observant).
As you might imagine, it might be very daunting for a shul rabbi to please such a diverse crowd - but our shul rabbi is a master. He is completely non-judgmental, and makes everyone feel welcome. His shiurim (classes) and his conversation are filled with enough explanation to make baalei teshuvah feel welcome, and sufficient references to advanced material to please the scholarly crowd.
But there is one message that is often reiterated by our shul rabbi which (I believe) is intended equally for baalei teshuvah and yeshivish students alike: "Don't be too religious." Yes, he says this partially in jest, but usually does so when a congregant inquires about a halacha which is actually just a chumrah (stringency).
I used to think that our rabbi coined this phrase on his own. It wasn't until the first time I read Koheles that I realized he was borrowing the language of the pasuk: "Do not be overly righteous or excessively wise - why should you make yourself desolate?" (Koheles 7:16).
We'll return to this at the end of the post.
Blurry Glasses
When my family and I were on our journey to Orthodox Judaism, we were fortunate to find the perfect shul with the perfect rabbi. The shul was filled with Jews from across the spectrum - Chasidish, Modern Orthodox, Zionist, Yeshivish - and the majority of the congregation was, and still is, comprised of baalei teshuvah (non-observant Jews who became observant).
As you might imagine, it might be very daunting for a shul rabbi to please such a diverse crowd - but our shul rabbi is a master. He is completely non-judgmental, and makes everyone feel welcome. His shiurim (classes) and his conversation are filled with enough explanation to make baalei teshuvah feel welcome, and sufficient references to advanced material to please the scholarly crowd.
But there is one message that is often reiterated by our shul rabbi which (I believe) is intended equally for baalei teshuvah and yeshivish students alike: "Don't be too religious." Yes, he says this partially in jest, but usually does so when a congregant inquires about a halacha which is actually just a chumrah (stringency).
I used to think that our rabbi coined this phrase on his own. It wasn't until the first time I read Koheles that I realized he was borrowing the language of the pasuk: "Do not be overly righteous or excessively wise - why should you make yourself desolate?" (Koheles 7:16).
We'll return to this at the end of the post.
Blurry Glasses
A few years ago my chavrusa (learning partner) brought a short article to my attention:
Soon, it will no longer be necessary for charedi men to walk around while covering their eyes with their hands to avoid seeing women.
Recently, a new start-up company has begun marketing and selling special glasses in charedi neighborhoods such as Meah Shearim. The purpose of the glasses is to prevent charedi men from seeing immodestly-dressed women.
The glasses contain blurry lenses that obscure the wearer’s vision and do allow men not to (sic) see more than three meters. For those who already wear glasses, the company has designed stickers that can be affixed to the existing pair of glasses which will obscure the vision.
Yedioth Ahronot reports that the glasses, designed for the charedi community, are intended for charedi men who must go to places where women will be present. The new patent cost the inventors only NIS 25. The patent includes non-prescription glasses and the obscuring stickers. The glasses with the blurry lenses contain perforations at the bottom of the lenses enabling charedi men to look down at the ground through the perforation and still see where they are walking.
My chavrusa pointed out that the subject of this article is straight out of a Gemara (Sotah 22b) we once learned. When sitting down to write this blog post, I found myself paralyzed by the numerous directions it might take. But I think I'll just content myself with citing the text of the Gemara, drawing the connection, and making a few observations here and there - without attempting any grand theories or explanations.
The Scourges of Prushim Ruin the World
In order to fully appreciate the Gemara, we'll need to see it in the context of the Mishnah, which appears on 20a. The last clause of the Mishnah reads:
[R' Yehoshua] used to say: a chasid shoteh (foolish pietist), a rasha arum (cunning evildoer), an ishah prushah, and the scourges of prushim - these are the ruiners [or alternatively: "destroyers"] of the world.
The Gemara explains that each of these terms refers to a personality-type which expresses itself in specific behaviors. For instance, "chasid shoteh" is a man who refuses to save a the life of a drowning woman because he doesn't want to gaze at women. "Rasha arum" is a person who explains his argument to the judge before his fellow litigant arrives, which the Meiri universalizes to mean "someone who strategically harms others for his own benefit in undetectable ways." An "ishah prushah" is the subject of a machlokes (disagreement), which we won't get into now. We will focus on the last item in the list: "scourges of prushim," which is somewhat related to the first.
I think it will be beneficial to read the Rambam's commentary on this Mishnah, since he gives us a better idea of the types of people we are talking about. The Rambam [1] first explains the term "chasid shoteh":
The Talmud explains that this refers to an individual who exhibits an exaggerated level of [halachic or pseudo-halachic] precaution and scrupulousness to the point where he becomes disgusting in the eyes of people, and he does actions which are not obligatory. It is as if the Mishnah said that he is "shoteh b'chasiduso" ("foolish in his piety"). The Sages said in the Gemara Yerushalmi that anyone who is exempt from something and does it anyway is considered a hedyot (ignoramus, probably related to the Greek idiōtēs).
Similarly, the Meiri [2] defines the chasid shoteh as "a person who makes himself excessively pious in a manner which causes harm, either to himself or to others." He adds a few more examples of this type of behavior: "someone who fasts every day ... someone who sees a baby drowning in a river and says, 'Let me take off my tefillin first' [before he jumps in to save him]."
Next, the Rambam addresses the ambiguity of the term "prushim" (lit. "those who are separated"). The difficulty is that "Prushim" (with an uppercase "P") refers to the Phraisees who opposed the Sadducees during the era of the second Beis ha'Mikdash, whereas "prushim" (with a lowercase "p") means "ascetics." The Rambam first explains the origin of the term and then how it is used in our Mishnah and the accompanying Gemara:
Next, the Rambam addresses the ambiguity of the term "prushim" (lit. "those who are separated"). The difficulty is that "Prushim" (with an uppercase "P") refers to the Phraisees who opposed the Sadducees during the era of the second Beis ha'Mikdash, whereas "prushim" (with a lowercase "p") means "ascetics." The Rambam first explains the origin of the term and then how it is used in our Mishnah and the accompanying Gemara:
The Sages, of blessed memory, called themselves “Prushim” on account of their separating themselves from vices, abominations, and the pursuit of the phenomena of Olam ha'Zeh (This World) which preoccupy the rest of mankind; instead, they turn towards life in Olam ha'Ba (The World to Come) and lofty matters.
However, there is another type of person who decorates himself with these things and makes himself appear in other people’s eyes that he has separated himself from these lowly and abominable things, while at the same time, these very same things permeate his character, and he only separates himself from them on account of some worldly motive.
This is what the Sages are referring to when they say, “there are seven prushim [who ruin the world],” and they enumerate anyone who makes himself seem pious, due to one of these worldly motivations – for example, so that people should honor him, or that Hashem shouldn’t cause him to lose his money and bring harm to him. In the opinion of the Sages, there is no true parush except for one who serves God out of love, like Avraham Avinu; the other six are despicable, since they add onto their preexisting obligations and exaggerate their external superficialities in order to deceive people.
Therefore, because they add to the Torah and make it despicable, they are nicknamed “scourges” and the Sages refer to them as “the scourges of the prushim.” The Sages said that they are the “destroyers of the world (mechalei olam)” or “ruiners of the world (mevalei olam)” because these things are harmful to man’s existence.
It should be noted that the Mishnah and Gemara are only condemning those "prushim" whose piety is a sham - not to those who have truly reached the true virtue of prishus, who are praised by Chazal and looked upon with favor in the eyes of Hashem. We'll refer to these as "bad prushim."
The Seven Types of Bad Prushim
Now we are ready for the Gemara in Sotah 22b, which begins by quoting the braisa referenced by the Rambam above:
The Rabbis have taught in a Braisa: There are seven types of [bad] prushim: (1) the Shechemite Parush, (2) the Scuffed Parush, (3) the Bloodletting Parush, (4) the Pestle Parush, (5) the “What-is-my-obligation-that-I-may-do-it!” Parush, (6) the Parush out of Love, and (7) the Parush out of Fear.
The Gemara then goes on to define each of these terms. I will include the text of the Gemara, followed by Rashi's commentary [3] in brackets:
(1) the Shechemite Parush is one who does an act of Shechem. [Rashi: they circumcised themselves not for the sake of heaven; likewise, this parush's actions are for his own gratification - so that people should honor him - and they are not for the sake of heaven.]
(2) the Scraped Parush: he is the one who knocks his feet together. [Rashi: he walks in a lowly manner, heel to toe, and he doesn't lift his eyes from the ground; as a result of this, he scrapes his toes against the rocks.]
(3) the Bloodletting Parush: he is the one who causes his blood to flow against the walls. [Rashi: he makes himself like one who closes his eyes so as not to look at women, and as a result of this, he crashes his head into the wall and draws blood.]
(4) the “Pestle” Parush: Rabbah bar Shila said that he is one [whose head is] bowed like [a pestle in] a mortar. [Rashi: he walks hunched over.]
(5) the “What-is-my-obligation-that-I-may-do-it!” Parush: [Rashi explains this question to mean: "Teach me what my obligation is and I will do it."]
[Based on this initial definition, the Gemara asks:] But isn't this is a virtue?! [The Gemara answers:] No, for this person says, “What further obligation is there for me, that I may do it?” [Rashi: "What more can I do that I haven't done?" - and he makes himself appear as though he has fulfilled everything.]
(6) the Parush out of Love [Rashi: out of love of the reward of the mitzvos, but not out of love for the mitzvos of the Creator]
(7) the Parush out of Fear [Rashi: out of fear of punishment; rather, what is incumbent upon a person? - To do the mitzvos of Hashem, blessed is He, out of love, as Hashem, our God, commanded us, and the reward will ultimately come.]
It would be very interesting to define all seven prushim and to understand the mentality of each personality type. It would be also be interesting to identify the modern day correlatives. Perhaps we'll do this in a subsequent post, if I can figure all of them out.
It seems clear which category our blurred-glasses-wearing brethren have stumbled into: the "Bloodletting Parush" category. Rashi's description fits perfectly: "he makes himself like one who closes his eyes so as not to look at women." I wonder whether Rashi's use of this somewhat awkward wording ("makes himself like one who closes his eyes") implies that type of parush only pretends to close his eyes.
Either way, Rashi seems to learn the Gemara's criticism of Bloodletting Prushim to have something to do with the physical harm they bring upon themselves by their misguided attempts to eschew (what they regard to be) situations of sin. True, halacha must be followed no matter what the cost, but if a person's adherence to halacha routinely leads to physical injury, then one must wonder whether that person is actually keeping halacha, or if it is his yetzer ha'ra masquerading under the guise of religiosity.
Lo Lishmah Exceptions
After mentioning the last two categories of prushim (i.e. the Parush out of Love and the Parush out of Fear), the Gemara comments:
Abaye and Rava said to the tanna [who was reciting the braisa:] “Do not mention the Parush out of Love and the Parush out of Fear [in the list of bad prushim], for Rav Yehuda said in the name of Rav: A person should always involve himself in Torah and mitzvos even she’lo lishmah (not for their own sake), because from she’lo lishmah, he will come to involvement lishmah (for their own sake).”
According to Abaye and Rava, it was a mistake to include a Parush out of Love and a Parush out of Fear along with the other five individuals mentioned in the braisa. They argued that although it is not ideal to keep halacha out of love of reward or fear of punishment, these are nevertheless valid she'lo lishmah motivations which may lead a person to eventually keep Torah and mitzvos lishmah.
What I find interesting is that Abaye and Rava did not say this about the other five types of prushim. Apparently, their motivations for keeping halacha are not she'lo lishmahs which can lead to lishmah. What is the basis for this distinction? I do not yet have an answer for this. We'll leave it as a question.
Pious Garb
The last point we will consider in this post is about the retribution for this type of prushim behavior, which our Gemara goes on to state:
Rav Nachman ben Yitzchak said: “That which is hidden is hidden and that which is revealed is revealed, but the Great Beis Din will punish those who wrap themselves in gundei.”
Rashi explains "gundei" to refer to taleisim (plural of "tallis" or "prayer shawl"). He explains the Gemara as follows:
That which is hidden is hidden from people and that which is revealed is revealed [to people]; nevertheless, to the Great Beis Din (i.e. the Heavenly Tribunal), everything is revealed, and it will exact retribution from those who wrap themselves in taleisos and make themselves appear to be prushim when they really are not prushim.
The Aruch, [4] however, learns that the word "gundei" refers to black cloaks. Apparently, even in the time of the Gemara, these types of "bad prushim" wore black in order to appear pious.
What idea is Rav Nachman ben Yitzchak teaching us in this statement? I can't say for certain, but I will take one speculative step. Why do Chazal need to reassure us that a certain aveirah will not go unpunished? Because it must be that on some level we feel that this aveirah will go unpunished. Why might we feel this way about prushim?
Perhaps the answer is simple: we are easily swayed by appearances. If we weren't easily swayed by appearances, everyone would easily see through the facades of these "bad prushim." Even those who know that wearing a black hat and a white beard has absolutely nothing to do with the state of a person's soul vis-a-vis God, it can sometimes be difficult to really feel that this is true. Perhaps this is why Rav Nachman ben Yitzchak emphasizes must tell us that our view is only partial: we only see the outward actions of these people, but not their inner state, and it is their inner state - their knowledge and their true values - which are the real basis of the Divine judgment.
Concluding Thoughts
There you have it: Chazal's diagnosis of "the scourges of prushim." There is much left to think about. But if there's one point that we walk away with, I think it should be this: that these are not new problems. The same personalities we see in the world around us were also walking around in Chazal's time. Chazal knew about them, discussed them, and recorded their thoughts in writing. If we, as a nation, ever hope to remove these ills from our society, we would be wise to understand their teachings on these matters.
And yet, for all of the insights yielded by Chazal's analysis, my shul rabbi's quip ("Don't be too religious") packs a pithier punch. Like Shlomo ha'Melech's warning ("Don't be overly righteous"), his statement prompts us to look at ourselves and examine what we mean by "religious." I'm sure Chazal would approve.
[1] Rabbeinu Moshe ben Maimon (Rambam / Maimonides), Commentary on the Mishnah, Sotah 3:4
[2] Rabbeinu Menachem ha'Meiri, Beis ha'Bechirah, Sotah Chapter 3
[3] Rabbeinu Shlomo ben Yitzchak (Rashi), Commentary on Talmud Bavli: Sotah
[4] Rabbeinu Nosson ben Yechiel (ha'Aruch), Sefer ha'Aruch
And yet, for all of the insights yielded by Chazal's analysis, my shul rabbi's quip ("Don't be too religious") packs a pithier punch. Like Shlomo ha'Melech's warning ("Don't be overly righteous"), his statement prompts us to look at ourselves and examine what we mean by "religious." I'm sure Chazal would approve.
[1] Rabbeinu Moshe ben Maimon (Rambam / Maimonides), Commentary on the Mishnah, Sotah 3:4
[2] Rabbeinu Menachem ha'Meiri, Beis ha'Bechirah, Sotah Chapter 3
[3] Rabbeinu Shlomo ben Yitzchak (Rashi), Commentary on Talmud Bavli: Sotah
[4] Rabbeinu Nosson ben Yechiel (ha'Aruch), Sefer ha'Aruch
