Parashas Re'eh: When Mitzvos Are Curses

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Artwork: Cursed Scroll, by D. Alexander Gregory

Parashas Re'eh: When Mitzvos Are Curses

Vegan Tefillin

A few weeks ago I came across a post on a Jewish Facebook group by a woman inquiring whether there is an option to use "vegan tefillin" (i.e. tefillin made from non-animal products). When asked what prompted her question, she responded: "How could I wear the skin of a dead animal?! The thought of leather tefillin absolutely disgusts me! I'd only put on tefillin if I could find a vegan version." 

There are many things to discuss here - too many for a single post. I'm only going to focus on one angle: this woman's disgust at the thought of mitzvas tefillin k'hilchesa (i.e. the mitzvah of tefillin as defined by halacha).

Disgusted by Mitzvos

The first thing I associated to was one of the opening pesukim of the tochahah (Rebuke) in Parashas Bechukosai: "if you are disgusted by My decrees, and if your very being is repulsed by My ordinances, so as not to perform all My commandments, so that you annul My covenant - then I will do the same to you etc." (Vayikra 26:15-16). If a person is "disgusted" and "repulsed" by the mitzvos - sentiments which this person on Facebook openly expressed about the mitzvah of tefillin - then Hashem will be "disgusted" and "repulsed" by that person. 

What does it mean for Hashem to be "disgusted" by someone? And why is this the "punishment" for being disgusted by Hashem's decrees and ordinances? The Sefer ha'Chinuch [1] addresses both points in his commentary on the Chumash's use of the term "abomination":

[The Torah states:] "and you shall do none of these abominations" (Vayikra 18:26); this includes all these matters which are an abomination to Hashem, meaning that anyone who engages in these activities becomes distanced from the good and removes himself from Hashem's providence. This is the meaning of "abomination to God" in every instance, according to what I have heard.  

So likewise, what is written at the end of the matter: "for all these abominations the men of the land did who were before you and I abhorred them" (ibid. 20:23). Its sense is to convey that the quality is most ugly; every unusually bad and repulsive thing, Scripture describes as though Hashem detests it, all along the lines that we have stated, and in the vein of what the Sages of blessed memory said in every instance: in order to convey intelligibly to the ear what it is able to hear. 

According to the Sefer ha'Chinuch, when the Torah calls something "an abomination," this means that a person who engages in this behavior is "distancing himself from the good and removing himself from Hashem's providence." Just as a person distances himself from that which he finds repulsive, so too, Hashem "distances Himself" from those who do actions which He regards as "abominations."

To have difficulties and struggles with keeping a mitzvah is natural (for everyone except Moshe Rabbeinu). It is even natural to feel "disgusted" by certain mitzvos. But if a person embraces this disgust to the point where he or she modifies, neglects, or delegitimizes the mitzvos, then this person has actively chosen to distance himself or herself from Hashem's beneficence. In other words, Hashem's statement "then I will do the same to you" should not be understood as a retaliatory "tit for tat" punishment, but as a natural consequence of this person's free-will decision.

Mitzvos as Curses

This week I came across an idea which took this insight even further. The idea is from the Abravanel's commentary on the first pasuk in our parashah, which reads:

See, I place before you today a blessing and a curse. The blessing: that you hearken to the commandments of Hashem, your God, that I command you today. And the curse: if you do not hearken to the commandments of Hashem, your God, and you stray from the path that I command you today, to follow other gods, that you did not know. (Devarim 11:26-28).

Rashi [2] understands the "blessing and curse" in our pasuk to be referring to the blessings and curses on Har Gerizim and Har Eival, which are stated much later on in Parashas Ki Savo (Devarim 27:11-26). His interpretation is based on the fact that the very next pasuk states:

It shall be that when Hashem, your God, brings you to the Land to which you come, to possess it, then you shall deliver the blessing on Har Gerizim and the curse on Har Eival. (ibid. 11:29).

The Abravanel [3] challenges Rashi on this matter, based on the following argument:

[Moshe] stated here: "See, I place before you today a blessing and a curse." He did not say this about the blessings and curses that were given on Har Gerizim and Har Eival; since [those blessings and curses] were not given "today," how could  he say "that I  place before you today"? 

The Abravanel then gives a creative and convincing interpretation:

Rather, Moshe stated that these mitzvos which he gave before them today would be as if he presented them with a blessing and a curse.  

How could the same thing be a blessing and a curse, which are two opposite, contradictory things ...? Namely, [the mitzvos] will be a blessing if [Bnei Yisrael] hearken to them, but they will be a curse to the person who doesn't hearken to them. For even though the mitzvos are good in and of themselves, they [differ] depending on the recipient: sometimes they are a blessing, if they are hearkened to, and sometimes they are a curse, for when they are not fulfilled, they will be for them like a snare and a curse. 

This is in line with what the navi (prophet) said: "for the ways of Hashem are upright: tzadikim (the righteous) walk in them, but posh'im (sinners) stumble in them" (Hoshea 14:10). In other words, they themselves are upright and good; however, on account of the recipients, they can be either good and proper to follow from the standpoint of the tzadikim, but from the standpoint of the sinners they are regarded as a bad path of stumbling. 

This type of thing also happens with good food, like bread, meat, and wine: they are beneficial forms of nutrition in and of themselves, and when a healthy man takes them, he will be sustained, and strengthened, and his health will increase; however, if a sick man [4] takes them, they will harm him or even kill him - not because of the nature of the food, but because of the nature and corruption of the recipient. 

In this vein, [Moshe] said to all of Klal Yisrael - or to each and every one of them, according to the Ibn Ezra - "See, I place before you etc." This means to say: "See through the eyes of your intellect that I am placing before you etc." - not that this blessing and curse is verbal [such that it would be "heard" rather than "seen"], but rather, [both the blessing and curse] potentially exist in the mitzvos, and either blessing or curse can proceed from them, without any in-between state. For if "you hearken to the mitzvos of Hashem, your God, that I command you etc." then I have given you a blessing, for they are good in and of themselves, and they will be a blessing for you - but if you don't hearken to them, they will be considered a curse for you. It is in this sense that I have placed a blessing and curse before you today, in that I have given the mitzvos, which will be a blessing or a curse depending on the recipient. 

This is why [Moshe] made this statement before reminding [Bnei Yisrael] of the mitzvos [throughout the next four parshiyos]. He even said at the end [after reviewing all of these mitzvos]: "See - I have placed before you today the life and the good, and the death and the bad" (Devarim 30:15), and he explained how He has given them these things by saying: "to keep His commandments" (ibid. 30:16) - for by commanding them He has given them "the life and the good" if they hearken to them, but "the death and the bad" if they do not hearken to them and do not observe them. 

The Abravanel's interpretation flows directly from a literal reading of our pesukim: "See, I place before you today a blessing and a curse. The blessing: that you hearken to the commandments of Hashem, your God, that I command you today. And the curse: if you do not hearken to the commandments of Hashem." Hearkening to the mitzvos is the blessing - both the cause and the effect. Not hearkening to the mitzvos is the cause and the effect of the curse.

The first instance in Chumash of the mitzvos being a blessing to those who keep them and a curse to those who don't keep them is the very first sin: Adam and Chava eating the fruit of the Eitz ha'Daas Tov v'Ra (Tree of Knowledge of Good and Bad). Hashem commanded them not to eat from this tree for their own benefit: "for on the day you eat from it, you shall surely die" (Bereishis 2:17). But once the nachash (snake) talked its way into Chava's head, she began to view this mitzvah as a curse rather than a blessing. She viewed this mitzvah as holding her back from the real good.

The nachash said to the woman: "You will not surely die, for God knows that on the day you eat from it, your eyes will be opened, and you will be like God, knowing good and bad." And the woman perceived that the tree was good for eating, and that it was a delight to the eyes, and that the three was desirable as a means to wisdom, etc. (ibid. 3:4-6).

The Rambam [5] explained that both the cause and effect of the sin of Adam and Chava was the fact that they gave in to the distorted world of subjective values, which tainted their perception of objective truth and falsehood and objective good and bad. (For a detailed explanation, see this post. Also, for the record, I think that the Abravanel's insight sheds light on the curses which resulted from the sin of Adam and Chava ... but that would take us beyond the scope of this post.)

This "warped view of good and bad" is the basis of the blessing and curse in our pasuk, as explained by the Abravanel. To the extent that we set aside our personal, subjective, flawed notions of "the good" and "the bad" and allow ourselves to be shaped by our adherence to the system of Torah, we will move towards an increasingly accurate view of objective reality. We will then be able to recognize the inherent good of the mitzvos, and will regard them as "a blessing," and will actually receive the blessings (i.e. the increase of objective good) that result from their observance.

But to the extent that we cling to our preconceived notions of "the good" and "the bad" and allow our personal value system to compromise our adherence to Torah, we will be held back from clarity and knowledge of objective reality. We will then perceive the the mitzvos as "a curse" and will actually be cursed (i.e. suffer harmful consequences, both objectively and in accordance with our subjective value system) when we neglect their observance.

The Emptiness Comes from Within

To the woman who insisted on only using "vegan tefillin," Moshe Rabbeinu (according to the Abravanel) might offer guidance along the following lines: "I understand and sympathize with your feeling that the use of animal leather in tefillin is inhumane and immoral. However, the fact that the Creator requires tefillin to be made from leather means that He does not share your view - and since His view is objective reality, then there must be some flaw in your thinking. I encourage you to learn from Torah she'bi'Chsav (the Written Torah) and Torah she'baal Peh (the Oral Torah) to try to understand wherein lies your error. Yes, this does mean that you will have to give up your personal view, but if you succeed in arriving at a true understanding, you will come to recognize that all of the mitzvos - including tefillin - are 'for your benefit' (Devarim 10:13), and you will then regard them as 'a blessing' and they will be a blessing."

Chazal midrashically express this approach by expounding on the pasuk: "for [the Torah] is not an empty thing for you (lit. "from you"), for it is your life, and through this matter shall you prolong your days on the Land to which you cross the Jordan, to possess it" (ibid. 32:47). The midrash (Yerushalmi Peah 1:1) states:

"for [the Torah] is not an empty thing from you (ki lo davar reik hu mi'kem)" - and if you find it to be "an empty thing" (davar reik), then it is "from you" (mi'kem hu).

It is natural to perceive "emptiness" (or "deficiencies") in Torah. The question is: Where do we go with this perception? If we regard our own views as the objective reality and conclude that the Torah is flawed, then we are mistaken. Rather, we must recognize that the perceived flaw stems from our own ignorance, and we must search for a true understanding which reveals the holes in our thinking.

To the uninitiated this might sound like a form of intellectually dishonest religious apologetics, but to those who understand the relationship between science and Torah and the place of the proof of Torah mi'Sinai, this is no different than the scientist who must set aside his or her personal opinion in light of the empirical data. Just as we wouldn't accuse the scientist of "apologetics" for subordinating his or her personal opinion to the scientific data, so too, we shouldn't consider it to be "apologetics" when subordinating our personal opinion to the data of Torah she'bi'Chsav and Torah she'baal Peh.

I feel like this post should end with a conclusive "takeaway" message. In that spirit, I would say the following: we all want to be "blessed" by Hashem, and we know that according to the Torah, observance of mitzvos results in "blessing" - but what Moshe Rabbeinu intends to teach us (according to the Abravanel) is that the mitzvos are the blessing. Hence, it's not as though we do the mitzvos and have faith that Hashem will bless us. Rather, by doing the mitzvos, we are guaranteed to receive the blessings which are inextricably bound up in the mitzvos themselves.

Nobody said it better than the Malbim [6] in his commentary on Iyov (which I wrote about in these posts). We will conclude with his analogy:

This may be compared to the following: an ill patient doesn't seek out a reward from his physician [in payment] for obeying his instructions to safeguard his health, nor does the physician punish the patient if he fails to heed his warnings, for the reward and punishment are consequent upon the action itself. If he obeys [the physician’s instructions], he will be healed from his sickness, and that is his reward. If he doesn't obey, he will die, and that is his punishment. [This reward and punishment are not meted out] by the physician, but by [the patient] himself.  

Similarly, the reward [for good actions] is the good path itself, since he acquires perfection of his soul [by following it]; and if he does good for others, he will enjoy benefits from the society [in which he lives]. Conversely, “one who does evil corrupts his soul and his flesh” (Mishlei 11:17), and if he does evil to others, he will suffer from the wickedness of the society. 

If we want Hashem's blessings, then we must see that He has placed them before us, today, in every mitzvah we observe.

[1] Sefer ha'Chinuch, Mitzvah #118
[2] Rabbeinu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Devarim 27:11
[3] Don Yitzchak Abravanel ("The Man"), Commentary on Sefer Devarim 27:11
[4] The Abravanel here specifies two types of sickness: "מחלת הצד" and "מחלת המוקדח", but since I wasn't sure which sicknesses he was referring to, I omitted them from my translation.
[5] Rabbeinu Moshe ben Maimon (Rambam / Maimonides), Moreh ha'Nevuchim 1:2
[6] Ha'Rav Meir Leibush ben Yechiel Michel Wisser (Malbim), Commentary on Sefer Iyov 35:8

Questioning Ends

Originally posted in 2009. Reposting now because this relates directly to the 2016 Olympics, and Tishah b'Av. Also, bear in mind that this was written by the 2009 me. Nowadays, I wouldn't be so quick to initiate a discussion like this.

Artwork: Voyage's End, by Chris Rahn

Questioning Ends

Every once in a while I like to play a game I call "Socrates." The rules are simple: choose a stranger, ask yourself, "What would Socrates talk about with this person?" and initiate a conversation. The resulting discussions are usually very eye-opening, although they are usually very short. I thought it might be interesting to share an example with you. 

Last night I was in the mood to play Socrates on Facebook. Like most Facebook users, I have a large number of "friends" who aren't really friends, but old acquaintances from my past life. One of these old acquaintances - a former classmate from 10th grade, whom we'll call "Jim" - posted a quotation as his Facebook status. The quotation was from a long-distance runner named Paula Radcliffe, and said, "You just have to keep believing that one day you will win." 

I happened to know that Jim is a runner. He was a runner in high school, and from his Facebook profile, it looks as though he would like to make a career out of running. I assumed that this quotation was in reference to one of Jim's running-related goals. 

I asked myself, "What would Socrates say to Jim? Jim clearly thinks highly of this quotation, and I'm sure he'd be willing to discuss it. What should I ask him to get the discussion going?" The answer came to me pretty quickly. I clicked on the "comment" section under Jim's status and typed a single question: "Why is it important to win?" 

I chose this question because I really wanted to know. During the Beijing Olympics I often wondered what really drives these people, in their minds. If you asked them why winning is important, would they really try to rationally argue for the value of winning? Would they admit that winning isn't objectively important, but that it had always been a childhood dream which they feel compelled to achieve? Would they give an answer like, "I want to see what I am capable of" or "I want to show the world that it is possible to overcome one's limitations and achieve one's dreams"? How many of them would just shrug their shoulders and say, "For the fun of it"? And most of all, I wondered how many of them simply don't think about why they should try to win; they just go for it. 

The first response I received was from one of Jim's friends, who wrote: 

Winning is how you define it. Too many people say winning is being the 1st place in anything. I say trying your best, having fun, and learning something new have a lot to do with being a winner ... and I think you do that every day. 

A second one of Jim's friends said: 

I think what this quote means is that if you keep believing in your dreams and give the best you can day in and day out and train like there's no tomorrow, then you will win. Not in a sense of place necessarily, as [Friend #1] said, but in a sense that you have done everything you could, and in doing so, you achieve your dream (i.e. win). 

I noted that neither Friend #1 nor Friend #2 had really understood my question as I had intended it. They thought I was asking about the meaning of the quotation itself, when in truth, I was really asking about the premise of the quotation. I tried to clarify with the following comment: 

I definitely agree that it is important to believe in yourself and your dreams and to try your best, and that by doing all of these things, you increase your chances of winning. My question was not about the means, but about the end: Why is winning important? 

Is "winning" really "however you define it," as [Friend #1] said? If winning means "trying your best, having fun, and learning something new," then you don't have to believe that one day you will do these things - you can just do them today! And if achieving your dream is winning, then shouldn't you first evaluate whether your dream is a good thing before you strive to achieve it? A person might dream of climbing Mt. Everest, but if he achieves this dream, does that really make him a better person? Will it really make him happy? 

That is what I mean by: Why is winning important?

Finally, Jim responded. He said: 

The quote really means to get to the heart of not doubting it when it seems a dream is impossible. I'm headed for the 2012 Olympic trials in the 10k. This requires six miles of 4:40 per mile, if not faster. I'm nowhere near that fitness level, and to get there takes TONS: miles, time, focus, exercises, effort, etc. Believing I can banish a past of lukewarm effort with this journey is really hard to believe. So it is that belief in something so preposterous it seems highly unattainable is the belief of which Paula Radcliffe speaks. That is what speaks to me. 

I realized then that there was probably no point in going on with the discussion. It was clear that he still didn't (or couldn't) see my question, whether because of my lack of clarity or his inability to think about the ends he was pursuing. Most of all, I didn't want to risk shaking the foundations of Jim's goal in life for no good reason. 

Nevertheless, I gained a lot from this brief discussion. Thinking about Jim's state made me feel extremely grateful to the chachamim from whom I've learned, and from the Torah-system which produced them, and from the One who gave us that Torah-system. I am thankful to live a life in which self-reflection and introspection are a part of everyday living, and I am happy to have been granted the knowledge, skills, and the personal disposition which make this self-reflection and introspection possible. 

Blessed is the True Existence Who gave the Torah to Israel, His people.