Parshas Shemini
Read the Instructions
By Rabbi Pinchas Avruch
After itemizing all of the characteristics of kosher land creatures, birds
and fish, the Torah concludes that the purpose of the exposition is "for
distinguishing between the impure and the pure, and between the creature
that may be eaten and the creature that may not be eaten."
(Vayikra/Leviticus 11:47) Rashi notes that the text has already explicitly
clarified the different species that are and are not allowed, and, pursuant
to the maxim that the Torah contains no extra text, additional lessons are
contained in this verse. When an animal is slaughtered, the vital passages
in the neck must be majority severed; if the cut is exactly half the
slaughter is invalid and the animal is not kosher. The difference between
impure and pure is a hairsbreadth. Further, there are certain physical
defects - some congenital, others from injury - that render an animal
mortally maimed such that "the creature may not be eaten"; other such
defects have no impact on the animal's status and it may still be consumed.
But Rashi finds the verse extraneous from the outset: it is self evident
that the initial itemization was to create this distinction. Why does the
Torah need to restate that the purpose of this chapter is "for
distinguishing"? He explains that one must not merely commit the laws to
memory, but that he must know and recognize these phenomena, he must be
expert in them. Rabbi Moshe Feinstein (1) comments that this lesson frames
our charge for the study and acquisition of Torah. Mere knowledge of the
law
is not sufficient; one must be fluent with the realities of the concept,
such that he himself can distinguish between the different defects and
measure the completion of the slaughter. One might think he is only
obligated to know enough to know when to ask an authority; Rabbi Feinstein
concludes Rashi's novelty is that one must strive to himself be that
authority.
Indeed, Rashi shatters the illusion of experiencing Judaism in our "comfort
zone". Judaism would be convenient if Torah worked like professional
training: go to college, maybe graduate school, gain professional
certification, take an occasional "continuing education" course and cruise
through life on the path to retirement. But Torah, G-d's infinite wisdom
packaged in a format that the finite human mind at least has the potential
to fathom, is as unlimited as is the Divine Himself. The mandate of mastery
that Rashi spells out is a lifetime pursuit, and even then one will have
just begun to scratch the surface. But a paradigm for the relationship
between a Jew and G-d is the relationship between husband and wife, and
Torah is the instruction manual to forging a successful relationship. We
possess a parable to appreciate how and why it is a life's work; Rashi
simply reminds us "When all else fails, read the instructions".
Have a Good Shabbos!
(1) 1895-1986; Rosh Yeshiva/Dean of Mesivtha Tifereth Jerusalem in New York
City; the leading Halachic/Jewish legal decisor of his time and one of the
principal leaders of Torah Jewry through much of the last century
Text Copyright © 2006 by Rabbi Pinchas Avruch
and Torah.org.
Kol HaKollel is a publication of The Milwaukee Kollel Center for Jewish Studies · 5007 West Keefe Avenue · Milwaukee, Wisconsin · 414-447-7999
