Leviticus 19 – 20
Because “I Meant Well” Doesn’t Cut It
As we come into this week’s parsha we cannot avoid the fact that this week’s theme is holiness, Kedoshim means to be holy, to be sacred. Our parsha is named after the key word that leads this parsha, and the leading word in the phrase: “Kedoshim tiheyu ki kadosh ani Hashem eloheichem / You shall be holy, for I, Hashem, am holy.” (Levitcus 19:2)
The Torah begins to detail what it means to be holy. Respecting your parents, and observing Shabbat. (v. 3) Not making worthless idols, but instead showing respect for the sacred service of Hashem. (v. 4) This all keeps in mind with lofty sacredness we normally associate with religion and tradition. (v. 5-8)
But then our Torah immediately begins to challenge us with addition demands which are not so heavenly, but instead focused on the way we treat other people. The Torah suggest that part of holiness is displayed by how care for our fellow man. At this time we are also commanded to leave behind some of the remaining crops after the harvest, and to leave the corners of the field so that they can be collected by the poor, and the stranger – the ger the resident alien (or the convert). (v. 10-11)
And then the Torah makes even more demands, ones of an ethical nature. That we do not steal, that we do not falsely deny people their property or deny our true intentions. That we not lie to our fellow. (v. 11) Lest we believe these demands are merely good civil suggestions, we see that our Torah presses the issue of honesty as being a matter of spiritual significance.
We cannot be dishonest with our fellow and expect that it to not eventually have mirroring consequences for how we respect the creator of man – Hashem our G-d. We are told that we should not be false because it can inevitably lead to one falsely swearing or testifying by G-d’s Name, and thereby, “chilul Hashem eloheichem / profane the Name of your G-d.” (v. 12)
This part of the Torah is elementary for every Jew. We understand that we are to deal fairly and honestly in all our dealing because our actions can lead to the desecration of G-d’s Name. It’s more than just taking a false oath and testifying dishonestly after swearing by G-d. We also understand that as Jews, as religious Jews, our actions have consequences. Acting poorly reflects badly upon our faith and diminishes people’s respect for our G-d. We drag G-d’s Name down into the muck with us when we act unethically.
Simply put, the command to be holy is so important because the world cannot comprehend our G-d as holy if the people who claim to represent Him act appallingly. This call of holiness is not just a demand for us to rise to holiness, but also a stern warning not to diminish the holiness of our righteous G-d through our actions.
So what are we next warned again? We are further commanded not oppress our fellow. To not rob them. And to not withhold the wages of the workers. (v. 13) The Torah talks about paying a laborer in the manner of a day laborer, at the end of the day and not stiffing them or holding out.
For just a moment I would like us to consider the plight of the many immigrants to this country who are most often oppressed, robed of all they have on their road to freedom, and then upon arrival most often exploited in employment because of their illegal status. Day laborers in this country are openly exploited in some of the most appalling ways.
The strangers in our midst – the ger, the immigrant and the convert – this is most often their reality. Being unfamiliar with our ways and at the mercy of the suggestions of others they are taken advantage of by not just the locals, but most often by other immigrants who insincerely swear they are merely looking out for this person’s best interests. But even if its obvious that is not true, the stranger isn’t in a position to defend themselves and therefore just learn to deal with it. As people siphen these laborers dough and resources. I see things like this near everyday in the barrio, with inappropriate demands and unfair pay. As I see it, the Torah’s commands are no less relevant to us today.
Before we move on, I would hope that we all make a commitment to deal fairly with all workers, both with our own citizens and the strangers in our midst. Even day laborers are entitled to a fair and timely wage according to our Torah!
However, today we are going to focus on the final verse of our first aliyah, verse 14. This next commandment related to holiness is the least understood of these statements. It reads:
“Do not not curse a deaf person.
Do not place a stumbling block
before a blind person.
You shall fear your G-d – I am Hashem.
| velifnei iver lo
| titen michshol
| veyareta me’Eloheicha ani Hashem
The placement of these commands should make sense to us. We have talked about the poor, the stranger, the laborer, and now it deals with the disabled. Specifically the deaf and the blind. That one should not curse them, nor be tricksters with them. One might ask themselves who would be cruel to a person and take advantage of them based on their condition? You would be surprised the callousness some people have. It should be severely obvious to us, we are commanded do not to mistreat the disabled.
Because it is also unthinkable to our rabbis that people should be so overtly cruel, the rabbis have tried to focus more deeply upon this message to make us realize that this commandment can also apply to each of us in more subtle ways.
Our sages are of the opinion that it is unthinkable for us to curse any living person, let alone a deaf person. That when the Torah makes this command it is merely to double reinforce this for their benefit! So our rabbis pretty much walk away from this saying not to curse anyone, but especially not the deaf. Because they can’t hear you, it’s cruel and unfair.
I agree with the sages on this. Our rabbis tend to see all of this verse in a more symbolic manner. They further draw ethical lessons from these verses for the benefit of all people. This has also been my understanding as I read these verses.
For example, the first phrase of our statement “do not curse a deaf person” also has figuratively meant to me to not get angry with people when they cannot hear what you are saying. When they just don’t have the ears to hear, they just aren’t capable of listening or giving heed to better advice.
Rashi’s advice also seems to follow a similar line of logic as we continue with the commentary for this verse, regarding the blind. The Rashi for the blind reads:
“You shall not place a stumbling block before a blind person: Before a person who is ‘blind’ regarding a matter, you shall not give advice that is improper for him. [For instance,] do not say to someone, ‘Sell your field and buy a donkey [with the proceeds],’ while [in truth] you plan to cheat him [by advising him to sell his field for a very low price for your own purpose,] since you yourself will take the field from him [for this low price].”
ולפני עור לא תתן מכשל: לפני הסומא בדבר לא תתן עצה שאינה הוגנת לו, אל תאמר מכור שדך וקח לך חמור, ואתה עוקף עליו ונוטלה הימנו:
Rashi, Levitcus 19:14
Rashi likens a person who is knowledgeable and clueless in a matter to one who is blind, for a person is indeed “blind” in that matter. When one can’t see for themselves what is true and what isn’t. They can’t see the path or dangers ahead, so they are dependent upon us to help them navigate that path. Since our trusted advice leads the way, it’s no less cruel to trip people up with advice than it is to physically stick out your leg and cause them to stumble. Sometimes our bad advice, that can be a stumbling block to others.
Rashi even outright tells that based on this command we are forbidden from giving advice that is improper for a person. We are commanded to keep in mind the best interest of the person, and not our own interests. Rashi tells us we are forbidden from giving advice which benefits us, instead of the person we are advising. That we benefit, as they stumble.
Furthermore, our rabbinic tradition seems to suggest to us that we should not be loose with handing out advice for which we have a financial interest in. Rashi makes this example, its like giving bad real estate advice to the needy, when your intention is to make a steal by acquiring their property below market value. Our rabbis thereby would suggest it is inappropriate for us to go around giving advice for which we have personal and special interests in, for which we ourselves profit.
Why not? Simply because it’s nearly impossible to be objective in one of those situations. That should be obvious.
Personally, I don’t necessarily like giving out personal advice to people. I always wait until asked, and I am always pensive about my responses. Making sure to keep in mind the situation and needs of the person I’m talking to. And always trying to leave my own interest out of it. But more often than not, I’m usually simply listening to people and helping them figure how to pick and approach the best of the choices present in their lives.
Honestly, I prefer to give my personal advice to people privately. As the internet is rife with people who loosely hand out advice on things. People who give you hokey advice, then want to “click here” to buy into it.
Personally I strive not to be one of them. I hope to share the personal knowledge I have, so that people can make better choices for themselves. But I believe the Torah herein tells us to be careful regarding our intentions when we suggest things to others.
Now the Internet personalities out there most certainly get upset when you pose it that way. Because it is very easy for one to snap back, “But you don’t know my intentions!” Precisely one cannot truly judge another person’s intentions, that’s another reason yet why we should restrain ourselves:
“And you shall fear your G-d: [Why is this mentioned here?] Because this matter [of misadvising someone] is not discernible by people, whether this person had good or evil intentions, and he can avoid [being recriminated by his victim afterwards] by saying, ‘I meant well!’ Therefore, concerning this, it says, ‘and you shall fear your G-d,” Who knows your thoughts!’ Likewise, concerning anything known to the one who does it, but to which no one else is privy, Scripture says, ‘and you shall fear your G-d.’” – [Torath Kohanim 19:34]
ויראת מאלהיך: לפי שהדבר הזה אינו מסור לבריות לידע אם דעתו של זה לטובה או לרעה, ויכול להשמט ולומר לטובה נתכוונתי, לפיכך נאמר בו ויראת מאלהיך המכיר מחשבותיך. וכן כל דבר המסור ללבו של אדם העושהו ואין שאר הבריות מכירות בו, נאמר בו ויראת מאלהיך:
Rashi, Levitcus 19:14
One of the reasons we need to keep from doing anything that looks inappropriate in our dealings with others is because they have no way at all of knowing our intentions. For in such a case, when things go sour, what is else can one say? Other than, “I meant well!” and, “I had the best intentions!” But the truth is that is insufficient of a statement. In fact Rashi and our rabbis would suggest that is merely a knee-jerk way of avoiding recrimination.
Rashi instead speaks to a person who uses such an excuse through this last clause, saying that you should fear G-d. Because He really does know whats going on inside your head, and in your heart. Therefore fear G-d – or more appropriate, show respect for G-d – and know that He is privy to your private thoughts. One should consider if their intentions are really so pure, or if they are instead colored by personal bias or financial interest. And be aware that even when we don’t consciously recognize it, G-d does know and will judge us accordingly. G-d seeing all the factors, even the ones we choose to leave out and ignore.
When we do things that are inappropriate and non-transparent we not only jeopardize our own sacredness, but we also profane the Name of G-d. When we engage in things that may appear inappropriate we show a shocking lack of respect for G-d, not just for man.
Lesson of the Week: We ought to really consider the advice that we give people, realizing that people are often blindly trusting us to lead them. If we misadvise someone, it’s just like setting up a stumbling block which causes them to fall.
- Parshat Emor (2012)
- Parshat Acherei Mot-Kedoshim (2012)
- Parshat Kedoshim (2011)
- The Menorah Psalm – Meditative Paths
- Sefirat haOmer: Making the Days Count
- Starting off the Spiritual New Year Right