Tailoring Torah To suite Our Will, The Fallacy Of Religious Revisionism

As a gesture of gratitude to her longtime Synagogue, an elderly congregant delivered a hand-embroidered mantel for the new Torah Scroll. A cursory glance was enough to reveal the woman’s proficient talent. 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 quickly removed the Torah from the ark 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 as is. It was just a little too short.

“Rabbi,” exclaimed the woman in genuine surprise: “Considering the magnificent quality and workmanship of the 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 here we tailor the mantle to fit the Torah and not 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 true Jewish heart, more than any Jewish woman I’ve ever met, and that includes my own mother. And just so you know, she makes the meanest chicken soup. . . That surely counts for something, don’t you think?”

“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 all those holy rituals. 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 this type of logic 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 the other guy’s 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, among others, the Torah forewarns against this human tendency.

The beginning of 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 muse, wouldn’t one of the two terms suffice?

The Talmudic sages explain the redundancy to constitute an additional mandate 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. . .?’” why then is this Mitzvah singled out in its focus on educating the youth?

Numerous thoughts and ideas are presented which seek to identify the unique quality of this command – each containing its own novelty and beauty. We ought however, 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 category.

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.” 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.

It is for this very reason that when discussing the prohibition of defilement of the priesthood by coming in contact with the corpse of a loved one, the Torah makes a point to emphasize: “Tell them, and tell them to teach the minors.”

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 individuals, or even entire movements, to advocate for causes that are inherently antithetical to the very essence and core of the religion in whose name it is being championed – causes that run against the very foundation and fiber of the religion in whose name they are being promoted.

Who, for example, would imagine that anyone would advocate on behalf of homosexuality in the name of Judaism, when the Torah – the constitution of the Jewish faith – not only explicitly forbids this behavior, but actually refers to it as an abomination. Talk about revisionist mentality.

If someone were to treat the American Constitution in the same manner, it would be considered treason; there would be an outrage. It could conceivably lead to civil war. Yet concerning 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 very name of the religion that openly 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 what tends to “Feel right,” or makes us “Feel good.” We must impart the notion that right and wrong – holy and its opposite must be tailored in accordance with Torah and not visa-versa.

In taking to heart the lessons of this week’s Parsha, particularly the charge to the Kohanim – which includes us all, since we are a “Nation of Kohanim” – regarding the preservation and perpetuation of the sanctity of the Priesthood, we will certainly help preserve the Divine separation between the holy and the mundane, as well as between the nation of Israel and the other nations. The latter will increase our effectiveness in accomplishing our mission of elevating and transforming our lowly world into the realm of holiness . This will in turn hasten the arrival of the righteous Moshiach BBA.