Parashas
Kedoshim 5762
Rabbi Bernard
Fox
“You must,
every person, fear your mother and father.
And my Shabbat you must observe.
I am Hashem your G-d.” (VaYikra 19:3)
We are obligated
to honor and fear our parents. The mitzvah of honor requires that we care
for our parents. We must assure that
our parents have sustenance, clothing and that their needs are met.[1] We must also fear our parents. The mitzvah
to fear our parents obligates us to act towards them with awe. There are many expressions of this
obligation. We may not sit in a
parent’s chair. We may not refer to our
parents by their first names.[2]
The obligation of
honoring our parents is fulfilled during their lifetimes. We only have the opportunity to provide for
our parents during their lives.[3] The mitzvah
of fearing our parents extends beyond their lifetimes. Even after our parents have passed away we
must still behave with reverence. For
example, we still may not refer to them by first names.[4]
This distinction
is indicative of a basic difference between the mitzvot of respect for and fear of our parents. Respect is directed to our parents as
individuals. As long as these
individuals are with us, we can fulfill this command. The mitzvah of fear is
not merely an expression of reverence for our parents as individuals. It
continues to exist and guide our behavior even after the individuals are no
longer with us. It is an obligation to
behave with reverence towards parenthood.
Our parents will not always be with us.
Nonetheless, we must continue to display our appreciation for the role
of the parent. This obligation demands
that we continue to behave with an attitude of awe, long after our individual
parents have departed.
“You must not eat on blood. You must not act on the basis of omens. And you must not act on the basis of auspicious times.” (VaYikra 19:26)
Parshat Kedoshim
includes many prohibitions regarding occult practices and superstitions. We are not permitted to base decisions upon
omens or adopt behaviors associated with the occult.
Maimonides
includes all of these prohibitions in the section of his code devoted to
idolatry. He explains that
superstitions and occult practices were used by the idolaters to deceive their
followers. He further explains that it
is incorrect to maintain that there is any value or wisdom to these
practices. Superstition and occult
ritual are foolish and of no benefit.[5]
It is readily
understandable that belief in the occult is associated with idolatry. However we need to understand the
relationship between superstition and idolatry.
Superstition is
based upon human imagination and fantasy.
It attempts to create order and security in an ever-changing world. The primitive seeks omens and other sources
of protection. Superstition involves a
flight from reality. Truth is too
harsh. Fantasy provides solace.
The Torah
requires that we approach life and the universe with wisdom. We must attempt to understand reality and
find truth. This search, honestly
conducted, inevitably results in an appreciation of the Creator and His Torah.
Superstition is
therefore antithetical to the Torah perspective. Escape from reality results in an outlook that has no basis in
truth. Any theology resulting from this
fanciful and fantastic perspective is a projection of the individual’s
imagination upon reality.
Idolatry and
superstition have identical roots. The
idolater does not base religious beliefs upon wisdom and truth. Inspection is replaced by projection. The theology of the idolater is an expression
of the imagination not tempered by serious thought. The connection is now clear.
A person guided by superstition has succumbed to the very attitude that
underlies idolatry.
“Before the elderly you should rise. And you should give respect to the
wise. And you shall fear your G-d. I am Hashem.” (VaYikra 19:32)
We are required
to respect the wise. This requirement
dictates that we stand in the presence of a scholar. This law applies even to a scholar that is not one's teacher. Maimonides explains in his Mishne Torah that
this obligation is derived from our passage.[6]
There is an
additional obligation that applies to one’s teacher or rebbe. Maimonides also
discusses this requirement in his Mishne Torah. He explains that one is obligated to respect and fear ones’
parents. Similarly, one is required to
fear and honor one’s teacher.[7]
These are two
obligations of respect for scholars are separate requirements. The obligation to respect the wise differs
from the obligation to respect and fear one’s teacher. For example, we only rise for a wise person,
when this individual enters into our immediate vicinity. Once the scholar passes our four cubits we
may sit.[8]
This is not the case when dealing with one’s teacher. We must rise as soon as the teacher enters into our vision. We remain standing until the rebbe passes out of our field of vision. [9] In addition, there are various other
expressions of respect required in dealing with one’s teacher. We are not required to express these forms
of respect towards other scholars.
It is clear that
the level of respect and awe required towards one’s rebbe is greater than the respect due a scholar. This is reasonable. One has personally benefited from the
knowledge of one’s teacher. It is
understandable that a higher form of respect is required.
Maimonides makes
an astonishing statement that seems to contradict this reasoning. He explains that the teacher can exempt the
student from the obligations of respect and awe. Nonetheless, the student remains obligated in the forms of
respect due a scholar.[10] Under no circumstances can the honor due a
scholar be dismissed. It is odd that
the more elaborate obligation due one's teacher can be ignored. But the lesser respect due a scholar can
never be dismissed!
Maimonides
provides an important insight into his reasoning. In beginning his discussion of the obligation to fear and respect
one's teacher, Maimonides explains the reason for this requirement. He explains that the obligation to honor and
fear one's teacher surpasses the requirement to respect and fear one's
parents. Parents bring us into this
world. However, the teacher provides us
with the opportunity to achieve everlasting life in Olam HaBah.
These comments
suggest a basic difference between the obligation to honor the scholar and the
requirement towards one's teacher. The
obligation to honor the scholar is an expression of our appreciation of
wisdom. Because we value wisdom and
thought, we honor those who posses this invaluable assets. It follows that these individuals cannot
forgo this honor. We are not honoring
the individual scholar. We are showing
our respect for the wisdom the scholar represents.
In contrast, Maimonides
compares our obligation to our rebbe
to the requirement to respect and fear our parents. This obligation is an expression of appreciation to the
individual for the gift we have received.
We are required to show a deep and pronounced appreciation. This consideration dictates the respect and
awe due our teacher be expressed in many forms and emphatically. However, the obligation is fundamentally an
obligation towards the individual who has provided us with wisdom. This means the rebbe can forgo this honor.[11]