Leviticus 19:1-20:27 – Amos 9:7-15 – Luke 16:19-31

This week's edition of The Set Table contains:

Questions and Commentary on Shabbat Qedoshim
Chayyei Yeshua - A Devotional Commentary on the Besora Reading
In Summary
Looking Ahead

Questions & Commentary on Shabbat Pesach

1.What is the spiritual significance of following the mitzva of "do not put a stumbling block before the blind" (Leviticus 19:14)? In addition to its literal meaning, to what else is this mitzva referring?  Why does this verse end by stating, "You shall fear your God?"

Rabbi Jason Sobel

In addition to the literal meaning of this verse, this prohibition applies to the giving of bad advice to an uninformed or naïve individual who is thus "blind" in a particular matter. Rambam (Maimonides) elaborates upon this point when he writes,

By this prohibition we are forbidden to give misleading advice. Thus, if one asks your advice on a matter which he does not fully understand, you are forbidden to mislead or deceive him; you must give what you consider right guidance. The prohibition contained in God's words (exalted be he), ‘Nor shall you put a stumbling block before the blind.'

The Commandments as translated by Chavel p. 278

From Rambam's comments it is cleat that our sages expanded the idea of "blind" and "stumbling block" to include any kind of advice or guidance that would bring benefit to the giver and harm to the receiver. They applied this concept to three areas in particular.

First it includes advice that would bring physical harm to a person. As the Midrash states:

Do not give bad guidance to an unsuspecting person, especially if the person giving the advice will benefit from the other person's mistake. If he asks you for counsel, don't give him advice that is not suitable for him. Do not tell him, "Depart early in the morning," so that he falls into the hands of bandits' "leave in the afternoon," so that he maybe harmed by the heat.

Midrash Torat Kohanim

It is also forbidden based upon this verse to give any counsel that would bring financial harm to an individual. As Rashi states:

Before a blind person [i.e. an unassuming or naïve individual] do not say, "Sell your field and buy a donkey [with the proceeds]," while [in truth,] you plan to cheat him since you yourself will take it from him [by lending him money and taking the donkey as collateral. He will not be able to take the field because a previous creditor has a lien on it.]

Today this might be analogous to a sales person who sells any type of bogus product to an unsuspecting consumer or to an individual who intentionally gives bad investment advice in order to make a profit. Our Sages even go so far as to say that one cannot sell items for profit that might bring harm to others. This especially includes selling non-defensive weapons to foreign nations who might use them for war.

Third, this verse implicitly prohibits giving any bad advice that might cause a person spiritual harm. This can be derived from the words of R. Nathan who said,

How do we know that a man must not hold out a cup of wine to a nazirite or the limb of a living animal to the children of Noah [i.e. non-Jews who are commanded not to do so in the Torah under the Noachic Covenant]? Because it is stated, ‘you shall not put a stumbling-block before the blind."

b. Pesachim 22b

This corresponds to the teaching of Shaul in Romans who writes:

It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall. So whatever you believe about these things keep between yourself and God. 

Romans 14:21-22

Thus this prohibition includes not only giving bad spiritual guidance but performing or participating in any action which might entice a person to commit a sin. By offering a nazirite wine which he has sworn not to drink or by offering forbidden food or substances to someone, we aid that person in their sin and thus become accomplices in their transgression. 

Even though it is clear from Scripture and the teaching of our sages that we should not give any kind of advice that could directly or indirectly harm a person physically, financially, or spiritually, it is often impossible to discern if someone is guilty of this offense. Ultimately only that person and God knows if they have deliberately given bad counsel. Therefore, concerning this, it says, "and you shall fear your God," Who discerns your inner thoughts! We might be able to fool others but we cannot fool God before whom we will ultimately have to give an account of our every word and deed. As the writer of Hebrew says, "Nothing in all creation is hidden from God's sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account" (Hebrews 4:13). By remembering this truth, we will avoid sin and fulfill in part the second greatest Commandment that is stated in this week's Torah portion, "love your neighbor as yourself" (Leviticus 19:18; cf. Matthew 22:39).

2. This week's Torah portion seems to be a long list of do's and don'ts.  If so, why does it talk so much about holiness and being holy?  What is the connection?

Joshua Brumbach

Parashat Qedoshim is one of my favorite parashiyot in the Torah. It clearly illustrates the stark distinction between the concept of holiness as understood within the Jewish community and much of the western world. Holiness in the Torah is not some mystical, esoteric state we all somehow strive to attain; but is rather a state of being, and a way of living our lives. In the Torah, holiness is establishing God's Kingdom and Presence here on this earth. It is partnering with God in bringing redemption into the world. 

This week's Torah portion is called Qedoshim because it is all about holiness. It is the instructions of how to live a life that is holy and pleasing unto God. We are instructed to weigh fairly, pursue justice, observe Shabbat and the mitzvot, and protect those who are down trodden. Why? Because the Torah states, "Anokhi HaShem . . . Because I am the LORD . . . and you are to be holy as I am holy" (Leviticus 19:2). 

It is a concept radically different from many of our own understandings of what we perceive as holy. For holiness is establishing God's Presence among us and through us. Yeshua intrinsically understood this. Yeshua came to serve and to ransom his life for ours (Mark 10:45). After all, it is in this week's Torah portion we find the commandment echoed by Yeshua, ve'ahavta lera‘eikha kamokha - "you shall love your neighbor as you love yourself" (Leviticus 19:18). For Judaism clearly teaches that how we treat one another is a direct reflection upon our relationship to God.  This is what Yeshua even taught us to pray for, "May your Kingdom come. May your will be done, on earth as it is in Heaven" (Matthew 6:9). Let us pray for the inspiration and strength to lead lives that are holy and pleasing to God. May each of us pursue justice, follow Torah, and protect those downtrodden.  O LORD our God, open our eyes for opportunities to serve you and help us see the world and our neighbors the way you see them.  And may we merit your soon coming and the ultimate redemption in the messianic age!

Rabbi Jonathan Kaplan

Luke 16:19-31 - Heeding Moses and the Prophets

In this week's besora reading, Yeshua challenges the Pharisees on the importance of not only obeying the commandments in form but also in intention. Yeshua emphasizes the importance of proper piety by telling the story of a rich man and poor Lazarus.

There was a rich man who was dressed in purple and fine linen and who feasted sumptuously every day. At his gate lay a poor man named Lazarus, covered with sores, who longed to satisfy his hunger with what fell from the rich man's table; even the dogs would come and lick his sores. The poor man died and was carried away by the angels to be with Abraham. The rich man also died and was buried.

Luke 16:19-22 (NRSV)

As the story begins we are struck by the contrast between the anonymity of the rich man and the actual giving of a name to Lazarus. The ancient world was no different than today. Everyone knew the names of who was rich, powerful, and famous. The poor were nameless, faceless, all the same. Here that dynamic is reversed. The rich man is just the rich man. The poor man is Lazarus. What is the same is the dynamic between rich and poor. The rich live well. The poor scrape by and suffer. However, eventually both die. But again a contrast returns to the narrative: the poor man's burial is attended by divine agents who carry him away "to be with Abraham" (16:23). The rich man merely dies and is buried.

The location of the rich man is disclosed in the next part of the story. He is no longer in the place of honor but now suffers in Hades.

In Hades, where he was being tormented, he looked up and saw Abraham far away with Lazarus by his side. He called out, "Father Abraham, have mercy on me and send Lazarus to dip the tip of his finger in water and cool my tongue; for I am in agony in these flames." But Abraham said, "Child, remember that during your lifetime you received your good things, and Lazarus in like manner evil things; but now he is comforted here, and you are in agony. Besides all this, between you and us a great chasm has been fixed, so that those who might want to pass from here to you cannot do so, and no one can cross from there to us."

Luke 16: 23-26 (NRSV)

The position of the rich man and Lazarus has again been reversed. The rich man now suffers evil things while Lazarus enjoys good things. The rich man now sits in the lowest station in the afterlife. Lazarus is the honored guest at Abraham's table. The rich man wishes that his suffering be alleviated. But unlike in life when one has the opportunity to alleviate suffering and cross class bounds, in the life to come one's station is fixed eternally, and there is no crossing of boundaries. The rich man understands this point and begs Abraham to offer his still-living relatives the opportunity to reorient their lives. The moral point of Yeshua is clear: regardless of how exalted our position may be we should never abandon a fundamental regard for the poor in our midst - such is the path of one who seeks the Kingdom of God.

NEXT WEEK'S READINGS - PARASHAT EMOR

Leviticus 21:1-24:3
Ezekiel 44:15-31
Luke 17:11-25

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