Parshas Tazria/Metzorah – dermatology theology

In outlining the spiritual affliction that manifests as a skin ailment, Tza’ra’as, this week’s Torah reading provides an accounting of the observable physical signs that are likely to lead a Kohain (priest) to diagnose an Israelite as being so afflicted. In reviewing the different signs, Rabbi Tzvi Pittinsky* noted an oddity – a small white spot observed on the skin may result in an individual being pronounced ‘unclean’ (13:10-11). But if skin of the person under scrutiny is totally covered with this uncharacteristic whiteness, he is to be pronounced ‘clean’ (13:13). How can that be?

One way we can resolve this apparently inconsistent set of signs is to look at the person whose skin has gone entirely white as someone who is so far gone in his error as to be beyond usual corrective action. Only when, and if, his skin (and his outlook) – now totally white - resumes some normal cast, and his error (a white spot) can be seen in contrast to other more redeeming characteristics, can he then he prodded to examine his error and take the path to self-improvement.

As another way to address this inconsistency, Rabbi Pittinsky cites Rabbi Naftali Tzvi Yehuda Berlin (AKA the Netziv), a noted Rabbinic scholar, author, and commentator in Eastern Europe in the 19^th century. Rabbi Berlin suggests that the different indicators and their divergent diagnoses are designed to give us a lesson in how to offer someone else constructive criticism. Rabbi Berlin says that God gives someone a small white spot, as a gentle indicator that he is on the wrong path, because the person will be more inclined to accept a less dramatic sign of error. God does this because if He made the person go totally white, it would be the equivalent of telling your daughter, brother, worker, friend, or neighbor that they totally screwed up on something big – even if your intentions are honorable, when you ‘bang someone over the head’ with a blistering critique, they are unlikely to listen.

Rabbi Pittinsky compares the Netziv’s idea to commentary on a verse in Proverbs: “Don’t rebuke the scoffer, because he will hate you. Rather, rebuke a wise man and he will love you.” (9:8). Rabbi Isaiah Horowitz (AKA the Shelah HaKodesh), a prominent rabbinic leader and author in early 17^th century Poland and Palestine, understands this verse in Proverbs to be giving us instruction on how to speak with someone who you feel committed an offense. If you treat the other person as a scoffer, he will likely reject your criticism and get angry with you. But if you address this person as a wise man, who generally comports himself quite well but has deviated on a recent matter, he is more likely to accept your criticism and love you for the way you treat him.

* = in a Dvar Torah he wrote five years ago that his father, Daniel Pittinsky, was kind enough to share with me. 

Parshas Shemini - Edible animals

The verse in Leviticus delineates clearly which animals the children of Israel are allowed to eat: “All that have a cloven hoof, and they (the hooves) are (completely) split, and that chews its cud among the animals, that you may eat.” (11:3). Why are these physical traits established as the indicators of a kosher animal?

The simplest answer and perhaps the least satisfying, is that this commandment is a chok – one of the class of statues whose reason is not stated and whose rationale eludes us. We are challenged to keep these statues despite the fact that they make no sense to us, because true faith is not predicated on our ability to understand and/or agree with all of God’s commands.

Another answer is offered by Rabbi Pinchas Peli, in his book Torah Today: A Renewed Encounter with Scripture. He cites the Greek Jewish writer Philo (40 BCE – 20 CE), who suggested that the cloven hooves symbolically point to the capacity of a person to carefully make divisions between different aspects of the world and choose what is good. And an animal’s chewing its cud directs us to consider the value of ruminating over the lessons we have learned, so we can keep the insights we gained fresh in mind. The kosher animal, then, subtly reminds us of the traits we should embrace, so as to live a more thoughtful life.

Passover - look who's coming to dinner

One of the focal points of the Passover Seder is the interplay of questions and answers between four archetypal sons – the wise son, the wicked son, the simple son, and the son that does not know how to ask. Numerous commentators have written untold numbers of observations about each of these sons and the significance of the respective dialogues.

In the Hagadah “The Seder Night: An Exalted Evening,” Rabbi Joseph B. Soloveitchik points out something about the Rasha, the Wicked Son, that is so seemingly obvious yet (in my opinion) so encouraging. He notes that even though this son is contentious and disrespectful, he is still present at the seder. According to the adage by Woody Allen: “Eighty percent of success is just showing up.” We should not consider this son ‘too far gone’ because he has placed himself in the situation where his faith can be restored.

Along those same lines, Rabbi Soloveitchik notes that the Hagadah does not say that we should boot the Wicked Son out of the house. Rather, we should face him and attempt to ‘blunt his teeth’ – a euphemism for confounding his cynicism and challenging his emotional detachment from the seder experience. As Rabbi Soloveitchik states: “Talmud Torah (the teaching of Torah) requires bringing the one who got lost, the child who was alienated, back into the fold. He or she is a Rasha now, but there is potential in the Rasha.”

Note:

I am grateful to Rabbi Tzvi Weiss for picking up this wonderful Hagadah for me. Over a year ago he told me that he was headed to the Seforim sale at Yeshiva University and asked if I’d like him to get anything for me. I asked if he could find a Hagadah that offered a novel approach from many of the other traditional Hagadot that are available. He picked this volume out for me and I’ve been very pleased with his choice.