Shabbat Forshpeis
A Taste of Torah in Honor of Shabbat
PARASHAT KEDOSHIM
THE INNER SPARK THAT IS WAITING
TO BE TAPPED
MAY 2-3, 2003 / 1 IYAR 5763
This weeks reading includes a sentence, which
deals with the requirement to rebuke one who has done wrong. (Leviticus 19:17) What is the meaning of this mitzvah and what are its boundaries?
The Torah term for admonishing another is ho-khay-ah. Rav Ahron Soloveichik, of blessed memory, points out that the word means to prove (le-ho-khe-ah) rather than reprove. In pointing out to someone his or her faults, one must have the goal in mind to prove to that person that he/she possesses inner goodness that waits to be tapped.
This idea of the inner good in each person is expressed by the mystics: They teach us that every person has a "higher will" (ratzon elyon), i.e., an inner element that is essentially good. Yet, at the same time, there is also a "lower will" (ratzon tahton), which in Rav Soloveichiks words, is the "intruding stranger" convincing the human being to do wrong.
The Talmud illustrates this idea. Every time the Talmud records a person speaking of himself/herself as doing good, the first person ana is used. But when the same person talks of himself as doing something evil, the third person singular hahu gavra is employed. The person is not really him or herself, s/he is being taken over by that ratzon tahton.
This idea has halakhic (religio-legal) standing. A Jewish court in certain circumstances has the right to force a husband to give his wife a get (Jewish divorce). Rambam asks why is this get not void? After all, a get must be given voluntarily. He responds that although this person outwardly refuses to divorce his wife, inwardly, he wishes to do the right thing and grant the divorce. (Rambam, Gerushin, 2:20)
I remember Rav Ahron sharing the midrash of the ancient Elisha ben Avuyah, friend of Rabbi Meir who strayed. Interestingly, he became known as Aher stranger as if engulfed by an outer evil force. Rav Meir often encouraged Elisha to repent, insisting that no matter how far he had gone afield, he could come back. But Elisha disagreed. He told Rabbi Meir that he had heard a bat kol, a voice from heaven, which proclaimed "return, return, all can return, except for Aher." Looking towards us with a deep but gentle smile, Rav Soloveichik concluded, the bat kol was misunderstood Aher cant return, but Elisha, the true self, could.
Growth, by and large, comes through love, not through harsh words, not through ho-khay-ah as rebuke, but ho-khay-ah as to prove to the other that his or her inner spark is good.
If only it would be ignited.
Shabbat Shalom,
Rabbi Avi Weiss
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