Tazria
Don’t Kill the Love
Cultivating Sensitivity toward Birds
Dedicated by David and Eda Schottenstein
in the loving memory of Rabbi Gavriel Noach and Rivki Holtzberg and all of the Mumbai Kedoshim
And in the loving memory of a young soul Alta Shula Swerdlov
daughter of Rabbi Yossi and Hindel Swerdlov
The Gender of Computers
Why computers should be considered masculine:
1. They have a lot of data but are still clueless.
2. They are supposed to help you solve your problems, but half the time they are the problem.
3. As soon as you commit to one, you realize that, if you had waited a little longer, you could have had a better model and for much cheaper.
Why computers should be considered feminine:
1. No one but their creator understands their internal logic.
2. The native language they use to communicate with other computers is incomprehensible to everyone else.
3. Even your smallest mistakes are stored in long-term memory for later retrieval.
4. As soon as you make a commitment to one, you find yourself spending half your paycheck on accessories for it.
1. They have a lot of data but are still clueless.
2. They are supposed to help you solve your problems, but half the time they are the problem.
3. As soon as you commit to one, you realize that, if you had waited a little longer, you could have had a better model and for much cheaper.
Why computers should be considered feminine:
1. No one but their creator understands their internal logic.
2. The native language they use to communicate with other computers is incomprehensible to everyone else.
3. Even your smallest mistakes are stored in long-term memory for later retrieval.
4. As soon as you make a commitment to one, you find yourself spending half your paycheck on accessories for it.
Searching for the Discrepancies
Jews have long known that the Hebrew Bible can be truly appreciated only when attention is paid not only to the explicit narrative and message, but also to the text's apparent discrepancies, grammatical flaws and unusual syntax. In fact, one of the outstanding features of Jewish biblical literacy produced over the past two-and-a-half millennia is its incredibly rich interpretation of the Bible's apparent errors, a study that almost totally escaped the eye of many Bible critics of the past two centuries.
In this week's essay, I wish to draw our attention to one such small anomaly in this week's Torah portion, Tazria, which, upon further reflection, exposes to us the Torah's majestic attitude toward the cultivation of sensitivity and empathy.
In this week's essay, I wish to draw our attention to one such small anomaly in this week's Torah portion, Tazria, which, upon further reflection, exposes to us the Torah's majestic attitude toward the cultivation of sensitivity and empathy.
Post-Birth Offerings
The beginning of this week's portion, Tazria, discusses the offering every Jewish woman would bring during the Temple days following the birth of a child. This offering, representing post-birth healing and dedication, was brought forty days after the birth of a male, and eighty days after the birth of a female.
The type of this offering depended largely on the financial means of the family. Here is how the Torah describes it (1):
"She shall bring a sheep within its first year for an elevation offering, and a young dove or a [mature] turtledove…
"But if she cannot afford a sheep, then she shall take two [mature] turtledoves or two young doves… and she shall become purified."
The type of this offering depended largely on the financial means of the family. Here is how the Torah describes it (1):
"She shall bring a sheep within its first year for an elevation offering, and a young dove or a [mature] turtledove…
"But if she cannot afford a sheep, then she shall take two [mature] turtledoves or two young doves… and she shall become purified."
The Anomaly
It seems quite clear and straightforward. Yet the discerning student of the Bible will notice a glitch here. The Torah has already discussed a number of times the possibility of specific individuals bringing turtledoves or young doves as an offering to G-d (2). Later, too, the Bible will discuss this type of offering repeatedly (3). In each of these instances, the Torah first mentions the turtledove (tor, in Hebrew), and only afterward the young dove (ben yonah, in Hebrew). Here too, when discussing the offering brought by the woman possessing smaller means, the Torah states, "She shall take two turtledoves or two young doves," first mentioning the option of offering turtledoves and only afterward the option of young doves. In all of the nine times this offering is discussed in the Bible, the turtledove precedes the young dove.
There is, surprisingly, one exception. In our portion, while discussing the offering presented by the woman of larger means, the Torah states (as recorded above), "She shall bring a sheep within its first year for an elevation offering, and a young dove or a turtledove." Here, suddenly, the order is changed. First the young dove, and only afterward the mature turtledove. Why?
There is, surprisingly, one exception. In our portion, while discussing the offering presented by the woman of larger means, the Torah states (as recorded above), "She shall bring a sheep within its first year for an elevation offering, and a young dove or a turtledove." Here, suddenly, the order is changed. First the young dove, and only afterward the mature turtledove. Why?
The Pairs
One of the greatest legal and spiritual personalities of the Middle Ages, Rabbi Jacob Ashkenazi (born 1270 in Germany; died in 1343 in Toledo, Spain), in his Torah commentary known as "Baal Haturim," offers a simple but profoundly moving two-line answer.
Wherever the bird offering is mentioned throughout the Torah, says Rabbi Jacob, it is always in the context of a pair of turtledoves or a pair of young doves. The above quote is one example: "But if she cannot afford a sheep, then she shall take two turtledoves or two young doves." Birds are offered in pairs of two.
The only exception is the woman possessing greater means, who, following childbirth, offers one sheep and one bird. Here the Torah states, "She shall bring a sheep… and a young dove or a turtledove." This is why the Torah, in this instance, changes the order of the birds, first mentioning the young dove, than the older turtledove. The Torah is attempting to teach us that in a case when a single bird is offered, preference should be given to the young dove over the older mature dove. The older turtledove should only be brought as a last resort, if a young dove could not be found. This requirement would not apply when a pair of birds is being offered together.
Wherever the bird offering is mentioned throughout the Torah, says Rabbi Jacob, it is always in the context of a pair of turtledoves or a pair of young doves. The above quote is one example: "But if she cannot afford a sheep, then she shall take two turtledoves or two young doves." Birds are offered in pairs of two.
The only exception is the woman possessing greater means, who, following childbirth, offers one sheep and one bird. Here the Torah states, "She shall bring a sheep… and a young dove or a turtledove." This is why the Torah, in this instance, changes the order of the birds, first mentioning the young dove, than the older turtledove. The Torah is attempting to teach us that in a case when a single bird is offered, preference should be given to the young dove over the older mature dove. The older turtledove should only be brought as a last resort, if a young dove could not be found. This requirement would not apply when a pair of birds is being offered together.
Loyalty of a Dove
The logic behind this is moving.
Most animals do not enjoy monogamous relationships. The majority of animals belong to the 'sowing wild oats' school of thought, in which they are constantly switching mates, even in a single season. The male chimpanzee, for example, goes so far as to invite different females to mate by just spreading his legs. Creatures such as fish (and particularly sea urchins) take it even a step further: They release their eggs and seed into the sea and hope that some of each will meet up and fertilize.
There are a few exceptions to the non-monogamous trend among animals; one of them is the dove. Many (though not all) birds of the dove family are loyal to their mates, sometimes over many seasons and even years. In fact, the Talmud states (4) that if the Torah had not been given, we would have learned how to be loyal to our spouses from the behavior of doves.
The passionate words expressed by the groom to his bride in the Song of Songs (5), "Behold, you are lovely my beloved; behold you are beautiful, your eyes are doves," is understood in the Midrash (6) as G-d's profound compliment to the Jewish people. "Just as dove, from the moment it recognizes its partner, never exchanges it for anybody else, so the Jewish people, from the moment they recognized G-d, never substituted Him with any other deity."
There are even certain doves who mourn the death of their mate, not easily choosing a new partner. That is why in the case of a woman offering only one dove, the Torah is urging us to avoid taking a single mature dove as an offering, since we might be depriving its partner from his or her mate which has ascended to G-d. The preference must be the young dove which has not yet began to mate. In all other instances, though, where the instruction is to offer two doves, no partner will lose its mate, hence the Torah does not give preference to the young doves over the mature doves.
Most animals do not enjoy monogamous relationships. The majority of animals belong to the 'sowing wild oats' school of thought, in which they are constantly switching mates, even in a single season. The male chimpanzee, for example, goes so far as to invite different females to mate by just spreading his legs. Creatures such as fish (and particularly sea urchins) take it even a step further: They release their eggs and seed into the sea and hope that some of each will meet up and fertilize.
There are a few exceptions to the non-monogamous trend among animals; one of them is the dove. Many (though not all) birds of the dove family are loyal to their mates, sometimes over many seasons and even years. In fact, the Talmud states (4) that if the Torah had not been given, we would have learned how to be loyal to our spouses from the behavior of doves.
The passionate words expressed by the groom to his bride in the Song of Songs (5), "Behold, you are lovely my beloved; behold you are beautiful, your eyes are doves," is understood in the Midrash (6) as G-d's profound compliment to the Jewish people. "Just as dove, from the moment it recognizes its partner, never exchanges it for anybody else, so the Jewish people, from the moment they recognized G-d, never substituted Him with any other deity."
There are even certain doves who mourn the death of their mate, not easily choosing a new partner. That is why in the case of a woman offering only one dove, the Torah is urging us to avoid taking a single mature dove as an offering, since we might be depriving its partner from his or her mate which has ascended to G-d. The preference must be the young dove which has not yet began to mate. In all other instances, though, where the instruction is to offer two doves, no partner will lose its mate, hence the Torah does not give preference to the young doves over the mature doves.
The Lesson
This conveys a profound lesson on the sensitivity the Torah demands of us toward feelings of animals, even toward a bird left over after its mate has been offered to G-d. Certainly, it tells us how we must honor the dignity and feelings of a fellow human being. How much more must we deeply honor and cherish the emotions and experiences of our partners in life.
~~~~~~~~
Footnotes:
1) Leviticus 12:6;8. See Rashi there that the turtledove must be mature vs. the “young dove” which is not fully mature yet.
2) For example, Leviticus 1:14; 5:7; 5:11.
3) For example, Leviticus 14:22; 14:30; 15:14; 15:29; Numbers 6:10.
4) Eiruvin 100b.
5) 4:1.
6) Midrash Rabah Shir Hashirim 1:15; 4:2.
1) Leviticus 12:6;8. See Rashi there that the turtledove must be mature vs. the “young dove” which is not fully mature yet.
2) For example, Leviticus 1:14; 5:7; 5:11.
3) For example, Leviticus 14:22; 14:30; 15:14; 15:29; Numbers 6:10.
4) Eiruvin 100b.
5) 4:1.
6) Midrash Rabah Shir Hashirim 1:15; 4:2.
DON'T KILL THE LOVE
THE SENSITIVITY DESCRIBED IN THE ARTICLE, JOINS THE OTHER INSTANCES WHERE THE TORAH
TEACHES US (BY EXAMPLES FROM THE ANIMAL KINGDOM) TO BE MERCIFUL,AS MERCY IS ONE OF G-DS' 13 VIRTUES.
IT REALLY MAKES THE HEART EXPAND,REALIZING, TIME AND AGAIN :''ASHREINU MA TOV CHELKEINU
MA YAFA YERUSHATEINU'' HOW BLESSED AND LUCKY WE ARE TO HAVE SUCH A BEAUTIFUL HERITAGE.
THANK YOU FOR REMINDING US ITS BEAUTY, TO BE APPRECIATIVE OF IT,AND TO ACT IN ACCORDANCE WITH IT.
BLESS YOU
CARMELA,HAIFA,ISRAEL
Don't kill the love: Cultivating sensitivity
Mercy on the doves
You say the logic here is moving, and a profound lesson on the sensitivity the Torah demands towards animals.
I seem to be missing something.
Advising the offering of one dove is better than two but surely better still would be not to sacrifice animals for our own purposes at all?
And sacrificing a young dove before he has had the pleasure of enjoying a dove monogamous marriage surely is rather cruel and heartless? Why is his life less worthy than the human who has him killed to enable their own purification?
If the doves are so special, and emotionally mature as you say, wouldn't the best solution be not to sacrifice them at all and sacrifice a basket of wheat instead?
The argument that animal sacrifice was a concession by Hashem to the Jews of the time who were brought up in an surrounding environment of pagan sacrifices seems puzzling. If a whole new generation of Jews were born in the desert and experienced the giving of Torah, why would they be hooked on the old pagan ways of the foreigners?
The commandment from Hashem "Do not offer those (animals) that persecute, but rather those that are persecuted" (Lev. R. 27:5) seems especially troubling. Shouldn't the nasty persecuting animals be the one who would have to suffer ritual slaughter over the meek animals already under threat from the stronger animals? It seems like a cruel irony that the very fact of their weakness is reason to single them out for further violence.
You mention the Midrash 'so the Jewish people, from the moment they recognized G-d, never substituted Him with any other deity'. I'm curious to know what was the moment when the Jews recognized G-d? It must have been after the building of the golden calf? It must have been after the second temple times when Jews were caught worshipping the Babylonian god Tammuz? Or today when many worship the almighty dollar?
Wow
Thank you.
Intelligent Comments
I understand David's reaction and respect his objections. The impulse to return to idolatry must be the strongest urge as it is the prohibition of the Second Commandment of the Ten Commandments. As I see Jews abandoning worship to watch TV or shop at the mall, or play sports on Shabbat, it is clear that choosing HaShem (the First of the Ten Commandments) is the most difficult task.
Perhaps animal sacrifices - the the color, smell, sounds and tactile are needed to help people connect. Perhaps, we need to rebuild the Temple and bring back the slaughter. With the millions of birds killed to feed people everyday, unless one is a vegetarian, the argument against animal sacrifice reflects selective vision.
Restoring the Temple could be done today by building a platform over the buildings on the Temple mount. The technology of steel structures and concrete could make this possible.
Peace might be the outcome, as both religions could practice their faiths at the same site!
nice
THE STRONG, THE WEAK AND G-D
IN RESPONSE TO MERCY ON DOVES:
BY OBSERVATION OF NATURE,WE TRY HELPING OURSELVES TO KNOW AND UNDERSTAND G-D.WE ARE ABLE ONLY TO A CERTAIN DEGREE,AND BEYOND THAT- WE JUST HAVE TO ACCEPT...
THE WORLD AND LIFE WERE CREATED IN A HIRARCHY, IN SIZE,IN STRENGTH,IN IMPORTANCE
ETC.PARTIALLY MAY BE SO, TO ENABLE US TO HAVE PREFERENCES AND MAKE CHOICES.
ALL SEPARATIONS ARE PART OF G-DS' UNITY AND EQUALITY THAT WILL COME FORTH AND BE REVEALED AFTER WE DO OUR SHARE OF WORK IN US AND IN THE WORLD,AND MESSIAH WILL BE HERE.
FOR THE TIME BEING,CREATION HAS 4 LEVELS THAT CORRESPOND TO THE 4 LETTERS OF G-DS' HOLIEST UNSPOKEN NAME:YUD HEY VAV HEY.
THE 4 CATEGORIES IN CREATION ARE STONES,FLOWERS,ANIMALS AND HUMANS - WHICH ALL HAVE SOULS! EACH OF THESE HAS
A LIVING ENERGY IN THEM (SCIENCE IS JUST FINDING OUT MANY THINGS OUR FOREFATHERS KNEW THOUSANDS OF YEARS AGO).
EACH CREATIONS' ENERGY ,HAS ITS OWN CHARACHTERISTIC RESONANCE
VIBRATION AND QUALITY.
WHEN WE EAT OR SACRIFICE A CERTAIN CREATURE,ITS ENERGYS' QUALITY IS ABSORBED AND ASSIMILATED WITHIN US,BECOMES AN INTEGRAL PART OF US.MEANING: WE ACQUIRE ITS ENERGY QUALITIES.
THEREFORE WE ARE NOT ALLOWED TO EAT WHAT ISN'T KOSHER NEITHER TO SACRIFICE IT.WE ARE TO EMPOWER THE YOUNG,WHOLE,PURE ONES.IN HEBREW ''TAMIM'' HAS THREE MEANINGS:WHOLE, WITHOUT ANY DEFECTS,(DESCRIBING SACRIFICE IN TORAH), STRAIGHT AND HONEST (DESCRIBING THE TRUE BELIEVER IN G-D),AND NAIVE IN CONVERSATIONAL LANGUAGE.
SO WE CAN NOT SACRIFICE THE ''BAD'' HARMING ANIMALS, NEITHER EAT THEM.
WE ARE TO KEEP THE PURITY OF OUR SOULS BY OBSERVING THE PURITY OF OUR BODIES.NOT CONTAMINATING OURSELVES WITH ''BAD'' ENERGIES BUT BEING PARTICULAR ABOUT WHAT WE EAT,SEE AND HEAR...!!!
ALL CREATION WAS CREATED TO SERVE THE HUMAN - THAT IS THE REASON HE WAS CREATED THE LAST.AND WE WERE CREATED TO SERVE G-D AND BE PURE AS HE IS. JUST AS EVERY DAY OF THE WEEK WAS CREATED FOR THE SAKE OF SHABAT, A PROGRESSIVE PROCESS TO REACH THE PURPOSE - THE PUREST.
CARMELA, ISRAEL
Return of animal sacrifice?
Do you really believe that idolatry and animal sacrifice is the strongest urge? Do you have the urge to roast animals for Hashem? I certainly don't and don't know anyone who does.
You say perhaps we need to bring back the slaughter and that will lead Jews to want to connect more with Hashem. I know many Jews who would be turned off Judaism for life if national animal sacrifice was reinstituted.
Here is a quote from Leviticus 5:8 about how the doves should be sacrificed:
'He is to wring its head from its neck, not severing it completely, and is to sprinkle some of the blood of the sin offering against the side of the altar; the rest of the blood must be drained out at the base of the altar."
This seems quite primitive and absurd. Does sacrificing and burning an animal on an altar have any beneficial effect for anyone? What could ritual slaughter like this have to do with an all-powerful, all-knowing, all-loving Creator?
In relation to the temple, do you seriously believe the muslims will be inspired to be more peaceful by a big Jewish temple built above their mosques? It is a nice vision of religious harmony but it seems extremely naive.