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R. Nathan said: From where [do we learn] that a person should not serve a Nazirite (teetotaler) with wine? From the text: "You shall not put a stumbling block before the blind." Pesachim 22b
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It is fair to say that the central message of the Torah (literally) is to be holy. This week's parashat Kedoshim contains what scholars call the Holiness Code. It begins: "You shall be holy, for I, Adonai your God, am holy." Rabbi Akiva called the verse: 'And you shall love your neighbour as yourself' (Lev. 19:18) (that today we refer to as the Golden Rule) the most important rule in the Torah. And according to Hillel, 'the rest is commentary.' This week's parasha includes a long list of various commandments, both ritual and ethical, on how to live a 'holy' life. If you look closely, you can even find a parallel version of the ten commandments (paraphrased in different words and a different order) scattered among the verses in chapter 19. But one of my favourite verses is the verse to not curse the deaf. Both Rabbi Goldstein and I have worked with the deaf, and whenever Rabbi Goldstein has the opportunity to read this particular aliyah, instead of chanting this verse, she stops and she 'signs' it. This dramatic 'interruption' drives home the verse's meaning and reminds us to consider how we treat individuals with disabilities.
At first glance, the verse seems relatively straightforward and clear: don't insult the handicapped, and don't take advantage of someone who can't defend themselves. As my mother would say, pick on someone your own size. But the verse has two parts and gives a second example. In addition to not cursing the deaf the Torah adds, 'lifnei iveir lo titein michshol,' do not put a stumbling block before the blind. We should find this surprising. Does the Torah need to prohibit 'bullying?' I mean really. It's almost childish. Who would be so heartless as to harm an innocent person unable to protect themselves? We assume that even in biblical times, individuals were not so callous as to routinely put a stumbling block before the blind. But our verse doesn't only prohibit deliberately tripping someone handicapped, but commands us to remove stumbling blocks. In other words, we must pro-actively help remove obstacles from the path of the disabled. How accessible are our cities? public transit? workplaces? (I've recently sustained a serious knee injury, and all of a sudden I'm acutely aware of buildings without elevators and ramps). If a synagogue does not have a ramp, or is not accessible to the hearing impaired, then it is putting a "stumbling block before the blind."
Although the Torah provides two parallel examples, the two are not identical and illustrate a basic principle in Torah interpretation. While one verse may have two meanings, two verses cannot have one (ie. the same) meaning. In other words, even if two verses seem to say the same thing, (or in some cases even actually say the same exact thing) they must mean two different ideas. So our two examples: cursing the deaf and putting a stumbling block before the blind must be different. While a blind person would definitely feel the impact (literally) of someone tripping them, a deaf person would be oblivious to someone cursing them behind their back (so to speak). (When deaf people want to whisper, they drop their hands to below the level of the table). So the verse has two parts: don't harm someone handicapped, and don't take advantage of an individual even when you can get away with it! Maimonides reads the verse differently. He worries that if we curse the deaf, we might get infuriated that our words have no effect, and resort to physical violence. The Talmud suggests that even though the deaf person is not affected by our coarse language, it diminishes us. I have always believed that the way we speak is a reflection on our own character. In our home, we often tell the story of how we cover the challah to 'protect its feelings' (as it is blessed last on Shabbat). The punchline: if we worry about the challah's feelings, how much more careful we should be of the people around us. Rashi learns a similar lesson from here. If the Torah forbids us from cursing the deaf (who cannot hear us, and whose feelings won't be hurt)- we should therefore be doubly careful to not use words that are hurtful.
But the rabbis learn one more lesson from our verse. In the examples above, the physical actions (of tripping or cursing) could be observed by a third party, and the misdeeds could be proven in court. Why then does the Torah add the phrase 'You shall not put a stumbling block before the blind, but you shall fear your God.' According to the Sages, this concluding phrase usually refers to matters of conscience. Let's say we give someone advice, and it turns out to be a bad idea. Did we give bad advice deliberately, or did things just have unfortunate (and unforeseen) consequences? In such a case, a witness could not testify of our intent in a court of law, but a person knows in their own heart whether such an action was committed in good or bad faith. The midrash on Leviticus understands the verse figuratively; putting a 'stumbling block' before the blind means taking advantage of anyone 'blind' (like giving bad business advice - which you can then take advantage of) or by providing temptation to someone (ie. causing them to stumble). This would be offering a recovering alcoholic a drink, (or inviting them to an event with no alcohol-free beverages), urging someone on a diet to taste your fabulous cheesecake, etc.
Lessons for Today
The Torah's verse teaches more than not to take advantage of individuals who can't defend themselves. The phrase 'lifnei iveir lo titein michshol,' means to be careful in how we treat others and not put someone in a position that would tempt them. (For example, don't ask your four year old to bring the heavy, breakable plate to the table, and then get angry when it drops and breaks.) Why put people in a situation where they can stumble? It's better to try to create an environment where everyone will succeed.
But this shouldn't only apply to others-- our neighbours, and our family members. We have to be our own best friends. The same rule should apply to ourselves. We should avoid putting ourselves in situations that we know are difficult. This week we read, "Love your neighbour as yourself"; implicit is that we should take care of ourselves too. Sometimes we don't need others to sabotage us; sometimes we can be our own worst enemy. We do not help ourselves when we have a negative attitude about ourselves. The word 'deaf' in Hebrew is cheiresh. According to Siftei Kohen the letters of cheiresh are an acronym for chayim ra'im shelcha, so instead of 'don't curse the deaf, ' the verse means, 'don't curse your [own] bad life.' In other words, don't curse yourself if you find yourself in a challenging situation. When we make a mistake, we often say of ourselves, 'I am so stupid.' Don't say that. You made a mistake; you're human. Don't blame yourself; don't make yourself a victim. If things are tough, find a way to improve them. If we're responsible for our own misfortune, then we can remedy it. There's no point in cursing the deaf, or ourselves.
Shabbat Shalom
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