The Weekly Sedra – Emor, Rationalization, It’s Not All That Rational

The story is told of an elderly woman – an expert embroiderer – who approached a Rabbi, with a magnificent mantel that she hand crafted for the Synagogue’s new Torah Scroll. Enamored by the lush fabric and colorful embroidery, the Rabbi immediately rushed to the ark, removed the Torah and placed the mantel over it.

Thanking the woman for her sincere thoughtfulness and effort, the Rabbi gently explained that while it was a true masterpiece it would not work, since it was too short.


“Rabbi,” exclaimed the woman, “I don’t understand, considering the quality and workmanship of this piece of art, couldn’t we just trim off a few inches from the bottom of the Torah scroll to make it fit?”

“I’m sorry,” said the Rabbi, “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 Halachic standards but she has a more Jewish heart than any Jewish woman I ever met, that is including my mother. And just so you know, her chicken soup is better than any I’ve ever tasted, anywhere. . . Does this count for nothing?”

“Please, give me a break! I know many religious Jews who keep Kosher, put on Tefillin and even sport those funny side-locks, yet they’re dishonest and cheat in business. . . 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.”

The above are familiar arguments, which we’ve all, at one time or another, run into. There are times that we may have even found ourselves lost for answers. Is there actually any validity to this type of rationale? The answer, of course, is 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 tendency to rationalize has not been lost on the Torah. Indeed, this week’s Torah portion is among the places that the Torah forewarns against this human trap.

Our Parsha – Emor, finds G-d enjoining Moshe to: “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 not escaped the analytical eye of the many commentaries. As with most other injunctions they speculate, wouldn’t one of the two terms suffice?

The Talmudic sages explain the redundancy to constitute a separate commandment on the part of the parents to relate this important injunction to their children. In Rashi’s words: “The repetition is intended to admonish the older Kohanim concerning the young ones.”

Still, the question remains: Why is it 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 it the case with all Mitzvos?

Numerous thoughts and ideas, on various levels, are presented in explanation – each containing its own novelty and beauty. However, we aught 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. To miss the funeral of a close family member or friend easily fits this description.

Imagine how difficult it is for a Kohen 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.” 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 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”.

The core message of this redundant commandment hence seems clear. It is our duty to impress upon our children, from the very beginning that Judaism is not to be confused with good feelings. We must impart the notion that good and holy must be tailored in accordance with Torah and not visa-versa.