RELIGIOUS REVISINISIM
A Warning Against Tailoring The Torah To Fit Our Will
By Rabbi Yoseph Kahanov Jax, FL
In a gesture of gratitude to her longtime Synagogue, an elderly congregant delivered a self-embroidered mantel for the Synagogue's new Torah Scroll. A cursory glance was enough to reveal that the woman was a proficient embroiderer. The lush fabric, colorful pattern and superb craftsmanship rendered the article a true work of art.
Delighted with the attractive gift, the Rabbi wasted no time in putting it to the test. He rushed to the ark, removed the Torah and replaced the mantel with the new masterpiece.
As they shared a moment of delight adoring the lovely new cover, the Rabbi suddenly fell somber. To the disappointment of the onlookers, he shared his sobering discovery: The new cover was several inches shorter than the scroll.
Thanking the woman for her sincere efforts and thoughtfulness, the Rabbi gently explained that while it was a true piece of art it could not be used. It was unfortunately too short.
"Rabbi," exclaimed the woman, in genuine disbelief: "I don't understand, considering the magnificent quality and workmanship of this artifact, couldn't we just trim off a few inches from the bottom of the Torah scroll to make it fit?"
"No, my dear lady," said the Rabbi with sincere regret, " I'm truly sorry, but in this Shul we don't tailor the Torah to fit the Mantel!"
“Oh Rabbi, it’s time you got real! She may not be Jewish by your narrow (Halachic) standards, but she has a more Jewish heart than any Jewish woman I’ve ever met, and that’s including my own mother. And just so that you know, her chicken soup is better than any I’ve ever tasted; anywhere . . . That surely counts for something, don’t ya think?”
“Please, please! Give it a break and ease up on the religious dogma! It so happens that I know many religious Jews who keep Kosher, put on Tefillin and even sport those funny side-locks, yet they’re dishonest and cheat when it comes to their business affairs. . . So much for organized religion. I may not do any of that outward stuff, but I’m a good person and I’m religious at heart.”
Does the above sound familiar? Most of us have run into these types of arguments at one time or another. There are times when we may have even found ourselves lost for answers. Is there actually any validity to this type of rationale? The answer, of course, is a resounding no!
While chicken soup is very good and cheating in business is very bad, you don’t become Jewish by eating or making chicken soup, and your flaws and transgressions have nothing to do with your putting on Tefillin and keeping Kosher. What these people are doing is “rationalizing,” plain and simple.
Man’s proclivity to rationalize is obviously not lost on the Torah. Indeed, this week’s Torah portion is among the sundry places that the Torah forewarns against this human tendency.
Our Parsha – Emor, finds G‑d enjoining Moshe: "Speak to the Kohanim, the sons of Aharon and tell them, 'Each of you shall not contaminate himself with a dead person among his people.'"
The double language – "Speak" and then "Tell" the Kohanim – has captured the analytical eye of many a commentary. Why, as with most other injunctions, they ponder, wouldn’t one of the two terms suffice?
The Talmudic sages explain the redundancy to constitute a separate commandment on the part of the elder Kohanim to relate and inculcate this important injunction into the hearts and minds of the younger generation of Kohanim. In Rashi's words: "The repetition is intended to admonish the older Kohanim concerning the young ones."
Still, the question remains: Why is it specifically with this particular commandment that the Torah finds it necessary to include a special warning vis-à-vis the education of the youth? Isn't this the case with all Mitzvos? Do we not recite twice every day in the Shema “And the words that I command you today, shall be upon your heart, ‘you shall teach them thoroughly to your children. . .?’”
Numerous thoughts and ideas, on various levels, are presented by way of explanation of this unique circumstance – each containing its own novelty and beauty. However, we ought not lose sight of the simple and obvious.
Sometimes our desire to do what feels right beckons us to “transcend” the will of the Almighty. This is especially true with regards to emotionally charged matters. The injunction against attending the funeral of a close family member or friend can easily fit this description.
Imagine how difficult it is for a Kohein to hold back from attending the funeral of a dear friend or family member. After all, “The family can use my support” and “I need the closure.” It is for this very reason, when the Torah discusses the prohibition of defilement of the priesthood by coming in contact with the corpse of a loved one, it is careful to stress: "Tell them, and tell them to teach the minors."
Because this commandment goes against the grain human nature and is very difficult to uphold, we are exhorted to implant this trait in the hearts of the very young.
The temptation to tailor the Torah towards our own feelings, even in face of its very transgression, is a reality of human nature. This fallacy is often accompanied by the rationalization that "It's the right thing to do,” or, “It's actually a Mitzvah.”
It is not uncommon nowadays for religious people, or entire movements, to advocate for causes that are inherently antithetical to the very core of the religion in whose name they are being championed – causes that run against the very essence and fiber of the religion in whose name they are being promoted.
Who would imagine that anyone can advocate on behalf of homosexuality in the name of Judaism, when the Torah – the constitution of the Jewish faith – not only forbids this behavior, but actually refers to it as an abomination. Talk about revisionist mentality.
If someone were to treat the American Constitution in that manner, it would be considered treason; there would be outrage. It could conceivably lead to civil war. Yet with religion we somehow find a way to rationalize. We don’t see the blatant dishonesty in taking what the Torah refers to as a “sin” and an abomination and turning it into a Mitzvah or a social cause for which we advocate in the name of the very religion that prohibits it. Such is the power of rationalization
The core message of the redundant language vis-à-vis the prohibition against the defilement of the Kohanim is hence rather clear. It is our duty to impress upon our children, from the very beginning, especially concerning emotionally charged issues, that Judaism is not to be confused with good feelings. We must impart the notion that right and wrong, holy and its opposite, must be tailored in accordance with Torah and not visa-versa.
