A Thought on Parshas Shemini
A Thought On Parshas Shemini
"...u'v'nivlasam al tiga'u..."
"...and do not touch their carcasses..." (11:8)
Much of our parsha details the many laws of purity and ritual impurity. A good deal of the commentary of Rabbeinu Chaim Paltiel focuses on halachic intricacies. Studying his words establishes him firmly among the great Rishonim, for we see his halachic precision in areas of Torah which are not homiletic.
He does offer a few insights, nonetheless, which we might view as more spiritually intimate. I will present two of them here.
Regarding the above instruction to refrain from touching the carcass of an unclean dead animal, Rabbeinu Chaim Paltiel wonders why the Torah would need to forbid eating an unclean carcass if even making contact (our verse) is prohibited. If we cannot even touch the dead animal, we would know on our own that we cannot eat it, since eating would require touching and our verse forbids touching alone. He then ponders a later verse: in Devarim 14:21 the Torah tells us that whereas we cannot eat the unclean dead animal, we are bound to "give it to the stranger in our gates that he may eat it." Giving implies handing something over. If our verse forbids us from touching the carcass, how could we then be ordered to give it or hand it to the resident alien, the stranger in our gates who is allowed to eat them?
He then concludes that the Torah is hinting at a well known Rabbinical adage: it is giving us aitza tova - wise counsel - that to assure that we not eat it, we should even refrain from any contact with it. This is the Talmudic saying "tell the Nazir to keep away from the vineyard" (Shabbos 13a), which advises us to make harchakos - avoidance precautions, to assure that we steer clear of whatever might tempt us in the forbidden zone. It is pious to set up fences for ourselves to assure that we not stray into the frontiers which border the banned.
"...v'heh'yisem kedoshim..."
"...you should become holy ones..." (11:45)
Rabbeinu Chaim Paltiel refers us to the many places in the Talmud where Chazal infer from this verse that "ha'bah l'taher me'syin oso; u'bah l'tamae poschin lo" - one who seeks to purify himself will be given (Divine) assistance; one who seeks to defile himself will find ways to do so. Whereas Chazal anchor this lesson to the above words, he elucidates it for us:
If we associate with those who live lives of piety and purity, we have an obligation to adopt their ways. If we adopt their ways and live by them, we are bound by them and must continue in the path of the pious. Since the verse says "and you should become holy since I (HaShem) am Holy", and it does not say "you shall make yourselves holy since I am Holy", we see that there are two levels of transcendence involved. The first does entail our making ourselves act with piety, and this is when we associate with people who live consecrated lives and we emulate them. The second level is not something which we can do, but rather is a matter of Divine assistance. We emulate those who conduct themselves with piety and then we will become holy ones for HaShem is the Source of Holiness. This deeper element of personal purity is because HaShem then will "associate with us." This is how Chazal knew that "one who seeks to purify himself will be given Divine accompaniment."
In turn, the other side of the adage is anchored two verses earlier. The Torah says "you shall not contaminate yourselves and you will become contaminated." It does not really parallel our later verse, for it could have said "you shall not contaminate yourselves for you would become impure." The Torah seems to be hinting that whereas we are urged not to become impure, we will nonetheless become impure! How could that be?
Rabbeinu Chaim Paltiel suggests that the open ended clause of "and you will become contaminated" comes to remind us that if one seeks to be reckless and to forsake the needs of his soul, he will find even more ways to defile himself. There are paths which lead to piety but there are also paths which lead to impurity. One who seeks the former will be guided to them. One who longs for the latter will find them on his own.
Wishing you a Shabbos which is purely good. D Fox
"...u'v'nivlasam al tiga'u..."
"...and do not touch their carcasses..." (11:8)
Much of our parsha details the many laws of purity and ritual impurity. A good deal of the commentary of Rabbeinu Chaim Paltiel focuses on halachic intricacies. Studying his words establishes him firmly among the great Rishonim, for we see his halachic precision in areas of Torah which are not homiletic.
He does offer a few insights, nonetheless, which we might view as more spiritually intimate. I will present two of them here.
Regarding the above instruction to refrain from touching the carcass of an unclean dead animal, Rabbeinu Chaim Paltiel wonders why the Torah would need to forbid eating an unclean carcass if even making contact (our verse) is prohibited. If we cannot even touch the dead animal, we would know on our own that we cannot eat it, since eating would require touching and our verse forbids touching alone. He then ponders a later verse: in Devarim 14:21 the Torah tells us that whereas we cannot eat the unclean dead animal, we are bound to "give it to the stranger in our gates that he may eat it." Giving implies handing something over. If our verse forbids us from touching the carcass, how could we then be ordered to give it or hand it to the resident alien, the stranger in our gates who is allowed to eat them?
He then concludes that the Torah is hinting at a well known Rabbinical adage: it is giving us aitza tova - wise counsel - that to assure that we not eat it, we should even refrain from any contact with it. This is the Talmudic saying "tell the Nazir to keep away from the vineyard" (Shabbos 13a), which advises us to make harchakos - avoidance precautions, to assure that we steer clear of whatever might tempt us in the forbidden zone. It is pious to set up fences for ourselves to assure that we not stray into the frontiers which border the banned.
"...v'heh'yisem kedoshim..."
"...you should become holy ones..." (11:45)
Rabbeinu Chaim Paltiel refers us to the many places in the Talmud where Chazal infer from this verse that "ha'bah l'taher me'syin oso; u'bah l'tamae poschin lo" - one who seeks to purify himself will be given (Divine) assistance; one who seeks to defile himself will find ways to do so. Whereas Chazal anchor this lesson to the above words, he elucidates it for us:
If we associate with those who live lives of piety and purity, we have an obligation to adopt their ways. If we adopt their ways and live by them, we are bound by them and must continue in the path of the pious. Since the verse says "and you should become holy since I (HaShem) am Holy", and it does not say "you shall make yourselves holy since I am Holy", we see that there are two levels of transcendence involved. The first does entail our making ourselves act with piety, and this is when we associate with people who live consecrated lives and we emulate them. The second level is not something which we can do, but rather is a matter of Divine assistance. We emulate those who conduct themselves with piety and then we will become holy ones for HaShem is the Source of Holiness. This deeper element of personal purity is because HaShem then will "associate with us." This is how Chazal knew that "one who seeks to purify himself will be given Divine accompaniment."
In turn, the other side of the adage is anchored two verses earlier. The Torah says "you shall not contaminate yourselves and you will become contaminated." It does not really parallel our later verse, for it could have said "you shall not contaminate yourselves for you would become impure." The Torah seems to be hinting that whereas we are urged not to become impure, we will nonetheless become impure! How could that be?
Rabbeinu Chaim Paltiel suggests that the open ended clause of "and you will become contaminated" comes to remind us that if one seeks to be reckless and to forsake the needs of his soul, he will find even more ways to defile himself. There are paths which lead to piety but there are also paths which lead to impurity. One who seeks the former will be guided to them. One who longs for the latter will find them on his own.
Wishing you a Shabbos which is purely good. D Fox
posted by Rabbi Dr. Fox at 7:26 AM
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