The Privilege of Brotherhood
You are children of Hashem, your L-rd. You shall neither cut yourselves nor make any baldness between your eyes for the dead. For you are a holy people to Hashem, your L-rd, and Hashem has chosen you to be a treasured people for Him, out of all the nations that are upon the earth. (Sefer Devarim 14:1-2)
We are the children of Hashem
Our Sages devote considerable attention to the organizational scheme of the Torah. They discuss the connections between the various sections of the Torah and provide insights based upon their analysis. These discussions often deal with the Torah’s presentation of its 613 commandments. The Sages seek to elucidate relationships between mitzvot implied by their juxtaposition in the Torah’s presentation. Sometime these relationships are not apparent and can be identified only with difficulty and based upon a thorough understanding of the Torah. Sometimes the connections are more obvious.
The above passages compose an entire subsection within Parshat Re’eh. This section is preceded by an extensive description of the measures that must be taken to uproot all traces of idolatry that the nations of Cana’an had installed throughout the Land of Israel. In contrast to these idolaters, we are commanded to establish a sacred temple – the Bait HaMikdash. We are to bring all of our sacrifices to this temple. The preceding sections also details measures that must be taken in order to assure that idolatry is not reintroduced into the land. With the completion of that discussion, the above section appears. It is composed of a declaration and two commandments. We are told that we are the children of Hashem. We are commanded to not cut our skin or to create bald spots on our heads as expressions of mourning. Laceration of the skin as part of an idolatrous ritual is also included in these commandments.
Various beautiful explanations are offered by the commentators to explains the connection between the declaration that we the children of Hashem and the mitzvot prohibiting self-laceration and creating bald areas upon one’s head. For example, Rabbaynu Yosef Bechor Shur points out that these are practices that the passages relate to mourning. They are acts of self-mutilation and are intended to express extreme distress. We are the children of Hashem. Even if one loses one’s parents, one does not become a true orphan. This person, despite his terrible misfortune, retains Hashem as a parent.
You shall not eat any abomination. These are the animals that you may eat: ox, lamb, and kid, gazelle, deer, and antelope, ibex, chamois, bison, and giraffe. And every animal that has a split hoof and has a hoof cloven into two hoof sections, [and] chews the cud among the animals that you may eat. (Sefer Devarim 14:3-6)
Conducting oneself as a child of Hashem
Rabbaynu Yosef Bechor Shur adds a further interpretation of the passages. This is the interpretation suggested by Rashi. We are the children of Hashem. Therefore, we may not debase our appearance. Rashi is explaining that we must always remember who we are and who is our parent. We are the children of Hashem. As His children, we are required to conduct ourselves with dignity and self-respect.
Rashi’s interpretation of these passages provides an important insight into the next set of passages. The passages above introduce that set. The set deals primarily with those species that are permitted to be eaten or prohibited from being eaten. The Torah does not provide a very clear explanation for these prohibitions and there is considerable discussion among the commentators on this subject. However, many note that the Torah does express disgust with the prohibited species. Certainly, according to this interpretation, the juxtaposition of these commandments to the assertion that we are the children of Hashem is telling. As His children, we must conduct ourselves with dignity. What and how we eat is an aspect of our personal conduct that must reflect our awareness of our status as children of Hashem.
On a more basic level, regardless of the specific reason for these commandments regarding our diet, overall, they represent an injunction against gluttony and indiscriminate indulgence of our appetites. Self-restraint and moderation are expressions of self-respect and personal dignity. Through conducting ourselves with moderation, we express our awareness of our parentage – that we are children of Hashem. In short, according to Rashi, the Torah’s discussion of diet further develops the theme of our identity as Hashem’s children and establishes another behavior that gives expression to this identity.
If there will be among you a needy person, from one of your brothers in one of your cities, in your land that Hashem, your L-rd, is giving you, you shall not harden your heart, and you shall not close your hand from your needy brother. Rather, you shall open your hand to him, and you shall lend him sufficient for his needs, which he is lacking. (Sefer Devarim 15:7-8)
The obligation of tzedakah is an expression of brotherhood
After completing its discussion of these mitzvot, the Torah briefly discusses tithes. Then, it describes various commandments that are aimed at supporting those who are less fortunate. These include the mitzvah of – tzedakah – charity. The connection between the preceding discussion and our responsibility to provide aid and succor to those in need is not apparent. This is not unusual. Connections between sections of the Torah are not always obvious and thematic. However, Maimonides makes an odd comment that suggests the connection.
In his Mishne Torah, Maimonides introduces his discussion of tzedakah by quoting the above passage, among others, as the Torah source for the mitzvah. In the course of his treatment of the commandment, Maimonides turns his attention to its importance. He asserts that one who lacks mercy is suspect of not being a true descendant of Jewish ancestors. He explains that all members of the Jewish people are brothers and that we must have compassion for one another. If one cannot receive compassion from one’s brothers, one has no other to whom to turn. In describing the Jewish people as a community of brothers he quotes the passage that opened our discussion – You are children of Hashem, your L-rd.
It is odd that Maimonides cites this phrase. It seems that he is removing the phrase from its context and attributing to it a completely unfounded meaning. How is Maimonides using this phrase? He cites it to support his assertion that we are a community of brothers. He is explaining the basis of this fraternal relationship. We share a common parent – Hashem. This shared parentage should inspire us to treat each other with compassion.
However, in its context the phrase introduces the prohibitions against self-mutilation. We have commented on some of the interpretations of the phrase’s relevance to these prohibitions. These interpretations understand the phrase as describing the individual’s relationship with Hashem. In its context, the phrase does not make any reference to our fraternal relationship with one another. What message does Maimonides communicate by citing this phrase as foundational to our fraternal relationship with one another?
We are brothers because we are children of Hashem
Maimonides understands the sections of the parasha that we are discussing as interrelated. The discussion begins with the assertion that we are children of Hashem. Our acknowledgment and integration of this status has profound implications. First, we are commanded to conduct ourselves with self-respect and dignity. We may not mutilate our bodies or engage in gluttony. We must indulge our appetites with moderation as befits our status as children of Hashem. The Torah then explains that our relationships with one another must also be predicated upon our identity as children of Hashem. We may perceive that we have little in common with the destitute person who needs our help. But we must recognize that despite the vast chasm separating our lives, we are children of the same parent. We are not defined by our profession, our wealth, or by our social status. We are defined by the parentage that we share.
Feeling brotherhood requires redefining oneself
Furthermore, our parasha is explaining to us how we can learn to treat other Jews with compassion. This is not an easy task. How do we learn to treat every Jew with love and kindness – regardless of how different we feel we are from that person who needs our help? The Torah is responding to this issue. It tells us that we are children of Hashem. It then explains that we must integrate this identity into the manner in which we behave and conduct ourselves. If we are to identify ourselves as children of Hashem, then we must act as such. After explaining to us that we must see ourselves as Hashem’s children, the Torah discusses our brotherhood with other Jews. The Torah is providing us with an important lesson. It is telling us that our path to treating others like brothers is to begin by reshaping how we see ourselves.
If we are to treat others as children of Hashem, then we must first see ourselves in this light. If we do not conduct ourselves as children of Hashem, then this exalted status is not real to us. It is merely a hollow phrase. It cannot inspire us to feel a sense of fraternity with other Jews. We will struggle to identify with the unfortunate person who needs our assistance. We may force ourselves to respond to his dilemma but our charity will lack compassion and love. However, if we do see ourselves as children of Hashem and this realization informs our personal conduct and behavior, then we have the potential to see others in this light and treat them as our brothers and sisters.
This is not easily accomplished. Reshaping one’s perception of oneself requires diligent effort. Ask a person to share with you a little about himself or herself. Many people begin by sharing their profession. Some will speak about family, tell you from where they come, or speak about their education. These responses reflect the way in which we see ourselves. Our jobs, families, and backgrounds define our image of ourselves. The Torah is teaching us that we must shed these shallow perceptions of who we are and replace them with a more fundamental definition. We are the children of Hashem. If we can reshape our perceptions of ourselves and not see ourselves as businesspersons, professionals, or tradespersons, but as children of Hashem, then we can embark on the path of feeling sincere love for every Jew.