BIG THINGS & LITTLE THINGS
Extra words have extra meanings – that is a fundamental principle ofTorah interpretation. If a verse says more than appears necessary,there must be a reason. Look at the beginning of this week’s reading,
“Speak to the kohanim and say to them” (Lev. 21:1).
According to Ibn Ezra there is a double duty: to speak to the priests, and to explain the purpose of what is being said. Rashi says, “The verse tells the elders to warn the young people (to carry out the commands given here)”.
The Chatam Sofer thinks the key to understanding Rashi comes in the words which are usually translated “the elders” and “the young”. In Hebrew they are “g’dolim” and “k’tanim” – literally, “the great” and “the small”. Since the context is how to mourn for the dead, we must know the difference between big and small things in time of bereavement. People tend to be concerned with a big impressive funeral, a big impressive tombstone, and big outward show in other respects. These details have their place, but there are other issues that may be even more important, such as looking after the surviving family and making sure they are able to cope.
EVEN IN PRIVATE
The concepts of “Chillul HaShem”, profaning G-d’s Name, and its opposite, “Kiddush HaShem”, are part of this sidra reading (Lev. 22:32). If we sanctify G-d’s Name in public, that is somehow easier than doing it in private. When people are watching we tend to be careful about our conduct. Yet Pir’kei Avot, Ethics of our Fathers, warns us to be scrupulous about it in private too: “Whoever profanes the Name of Heaven in private will suffer for it in public, even if it is done unintentionally” (Avot 4:5). What we do in private is often rather relaxed. “No-one is watching,” we say, “so I can let myself do what I would avoid in public”. The truth is that there is always Someone watching – the Almighty. But apart from this, abandoning one’s standards in secret is a form of self-deception. The issue is not merely whether anyone else is watching but whether I really believe in my moral standards. If I do, they apply even when it seems that no-one else is around.
OTHER PEOPLES’ HOLY THINGS
Chapter 22:15 of Leviticus, tells us not to “profane the holy things of the Children of Israel”. Naturally the verse has to be read in context, but it also has a wider application. It suggests the need for reverence. Things which are central and sacred for Judaism must not be treated lightly or disrespectfully. The rule is addressed to Jews, who must not belittle or mock their own heritage. It also conveys a message about how to treat other people’s holy things. In our eyes the sancta of other religions are erroneous, but we have a moral duty to respect other people’s consciences and commitments. What they hold to be holy is the result of their set of historical circumstances. They did not live through our history and we did not live through theirs. Or if we did on occasions share the same historical moments we each interpreted them differently. The fact that they have often tended to denigrate what is sacred to us does not entitle us to reciprocate.