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Judaism
ASK THE RABBI
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WHEN A HEART GOES OINK!
Dear Rabbi
I read about someone getting the world’s first ever heart transplant from a pig. Would this be an acceptable procedure for a Jew?
Samantha
Dear Samantha
To be sure, this is not a new question. While this surgery is novel, pig’s valves have been used previously for heart surgery where the same question arose. Moreover, pig’s skin has been used for facial transplants on burn victims.
The basis for the concern is the verse in Leviticus (11: 7-8): “And the swine…it is impure for you. You shall not eat of their flesh or touch their carcasses.”
However, as noted by the commentaries, the prohibition against touching the carcass was only applicable in Temple times during the pilgrimage on the three main festivals – Pesach, Shavuot and Sukot. Those were particularly spiritual and auspicious times which necessitated that the Jewish people were in a heightened sate of ritual purity. Even then, it was specifically the flesh of the pig. This, as opposed to the skin or internal organs.
Beyond that however, there is a basic principle that when a life is in danger all of Jewish law is suspended and whatever can be done to save the individual must be done. That includes eating a ham sandwich on the afternoon of Yom Kippur, or transplanting a pig’s heart into a nice yiddisher boy who requires it.
Someone recently drew my attention to some satirical show where a Jewish girl refused a skin transplant from a pig because it’s not kosher, and eventually it was done with a cow instead. It might have been intended to amuse viewers by portraying Orthodox Jews as radical, but it is ignorance and the furthest thing from truth.
BOOK BURNING
Dear Rabbi
I know this is a hot topic and you may not want to respond publically to my question, but I would really appreciate a private response at the least as I value your opinion. By now everyone knows the tragic story of the author in Israel who took his own life. A lot of things have been said about him and of course he authored many books. I have a whole collection of his books and I enjoy sharing them with my grandchildren. Do I continue to do so? Burn them? What should I do?
Elchonon
Dear Elchonon
Much has been said on this topic already and by rabbis far greater than myself. As you rightly describe, the whole sorry saga is nothing short of tragic. It’s tragic because the Orthodox community has, for far too long, taken a “hear no evil, see no evil, speak no evil” approach to abuse. Often rumours abound and we revert to the mantra of loshon hora etc. closing our eyes, ears and mouth. We say nothing, we do nothing, and in the interim more harm is being perpetuated.
The Torah prohibition of lo selech rachil – “do not go around gossiping,” is followed immediately with the injunction, “do not stand idly by when your friend’s blood is being spilled.” In the words of the Sforno (amongst numerous others): “And from where is it derived that if you see a man pursuing another to kill him or you see a man pursuing a betrothed maiden, that you must rescue the pursued by taking the life of the pursuer? From “You shall not stand by the blood of your neighbour.”
In simple terms, of course gossip is wrong and has its own tragic consequences. But when someone is reputed to be threatening the lives of another – and sexual abuse is a direct threat to one’s life and wellbeing – then you have to do what you have to do, to investigate it and stop it! If in the process of the investigation the one being investigated takes their life, well, alas, tragic as it is, it is not the fault of those looking to protect the lives of the innocent, as per the aforementioned verse.
Even for those who still insist it is all rumours, my response is: It is told of the Chofetz Chaim that he was once taken to court on some trumped up charges. At one point his lawyer told the judge: “You really think a man of this rabbi’s stature can do such a thing? They say someone once stole from him and he went running after the thief yelling, ‘I forgive you! I forgive you!’” Whereupon the judge asked, “do you really believe that?” And the lawyer replied: “Your honour, whether I believe it or not is irrelevant. One thing is for sure. They don’t tell such stories about you and me!” I’ll let you draw your own conclusion from that.
As for the books themselves, I would make the following observation. There is a law that when a heretic writes a Torah scroll one is obligated to burn it. In other words, you don’t argue that this is a Torah scroll after all, who cares who wrote it. No! You cannot separate the scroll from the scribe or a book from its author.
Ultimately this is an educational decision. You have to consider the fact that you don’t want your children or grandchildren to be exposed to the writings of an individual when they might end up traumatised upon discovering the truth about someone they considered a quasi- celebrity. Moreover, keeping such books around and having children read them can make him a legitimate character in the eyes of the reader and might send a terrible message to innocent children that such behaviour is tolerated. In addition, the books are triggers for victims or really anyone sensitive enough to the plight of victims.
The most important lesson is per the Talmudic words: “No one can be trusted when it comes to matters of promiscuity.” If you hear something say something. I’ll finish with a heartfelt plea that we finally bring an end to this devastating scourge in our community and in society; and a heartfelt prayer that victims everywhere find healing, peace of mind and tranquillity of soul.
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Pirkei Avot
Dedicated in memory of Tova bas Chayim Hillel Monis and Meir Shimon ben Avrohom Yakov Perek 3: Mishna 11
לֵלַּחְמַה ,רֵמוֹא יִעָדוֹמַּה רָזָעְלא יִבַּר ,תוֹדעוֹמַּה תא הזַּבְמַהְו ,םיִשָׁדָקַּה תא רֵפֵמַּהְו ,םיִבַּרָב וֹרֵבח יֵנְפּ ןיִבְּלַמַּהְו ,םוֹלָׁשַּה ויָלָע וּניִבָא םָהָרְבַא לשׁ וֹתיִרְבּ ףַא ,הָכָלהַכ אֹלּשׁ הָרוֹתַּבּ םיִנָפ הלַּגְמַהְו ,םיִבוֹט םיִשׂעַמוּ הָרוֹת וֹדָיְבּ שֵׁיּשׁ יִפּ לַע …אָבַּה םָלוֹעָל קלֵח וֹל ןיֵא
Rabbi Elazar of Modiin said: one who profanes sacred things, and one who despises the festivals, and one who causes his fellow’s face to blush in public, and one who annuls the covenant of our father Abraham, may he rest in peace, and he who is contemptuous towards the Torah, even though he has to his credit [knowledge of the] Torah and good deeds, he has not a share in the world to come.
Many people simply do not realise the value and power of Chol Hamoed. This newspaper does not print on Chol Hamoed precisely due to the importance this Mishnah in particular places upon it. As an aside, Daf Hayomi is tomorrow starting the new Masechtah of Moed Koton, which is all about Chol Hamoed. Sign up at MDY.COM.
If one seriously needs to work to earn money then it is permissible however one should be extremely careful. The holy words of the sages of the Mishna were not chosen in vain, but were precisely calibrated to guide Jewish people along the tree of life, the correct and true path that we should follow.
May we all merit to listen to the words of our sages, Amen.
Torah from Israel
Beshalach: Outsourcing Kindness
BY RABBI MOSHE TARAGIN
As the nation hastily quits Egypt, Moshe has other concerns on his plate. On this epic day of freedom Moshe is preoccupied with the bones of an ancient “grandfather”, whom he never met. Two hundred years earlier, upon his death, Yosef had pleaded that his body be re-interred in Israel and, of all people, Moshe felt duty-bound to satisfy this request. On that momentous day, millions of people were busily scurrying around Egypt, preparing for their desert journey, but Moshe remained focused on a person he had never met, who wasn’t even part of his direct lineage. This profile of Moshe’s integrity and dutifulness is a fitting introduction to his career as a leader. An old adage asserts: if you want something done, ask a busy person. Moshe personifies this truth.
This portrait of Moshe, bursting with excitement and energy, is very different from his portrayal toward the end of the parsha. As the battle with Amalek rages in the valley below, a wearied Moshe struggles to keep his exhausted hands extended in prayer. His fatigued hands are being supported by his brother and his nephew. What has changed? What happened to his boundless energy? Why has Moshe become so weary?
Some of this transformation has little to do with Moshe. At the outset of the journey from Egypt, Moshe was filled with rosy optimism about the future for his newly liberated nation. Watching the people traverse the sea, he joined them in celebration and in song to G-d.
Sadly, after this highlight, the national mood begins to deteriorate. Severe desert conditions loom as the harsh reality of the wilderness sets in. Complaints, unrest and accusations swirl, as the nation struggles to find their balance and their faith. Four times they protest the lack of provisions, ridiculously longing for the “lavish” banquets they enjoyed in Egypt. Their ludicrous nostalgia, petty bickering and cowardly lack of faith all deflate Moshe’s enthusiasm, jading his optimism. Dashed expectations always weary our spirit.
Beyond dashed expectations, Moshe is less energetic because he is not as personally involved in the Aalek war as he was in the hauling of Yosef’s coffin. He could have easily delegated the burdensome commission of Yosef’s bones to a descendant of Yosef or to someone less busy than himself. He had much on his mind, as he was spearheading a national evacuation and commencing a desert voyage. Yet, despite his frenetic schedule, Moshe does not get lost in the “swirl” of this major undertaking. He doesn’t allow the larger mission to distract him from the individual needs of a deceased forefather.
Sometimes we get caught up in the energy and excitement of the moment and we ignore individuals. We get swept up by the euphoria of crowds or the excitement of large-scale agendas, and we neglect individual human beings standing right alongside of us, who could benefit from some personal attention. Observing my Rebbe, HaRav Aharon Lichtenstein, at weddings, was an amazing and formative privilege for me. Even at an advanced age, he would dance with tremendous fervour and passion. He would dance until the final “bell” maximizing the joy of the chatan. During intermission, when he wasn’t dancing, he would lengthily chat with the elderly guests of the wedding. Often, elderly people get “lost” in the frenetic pace of a wedding. Watching my Rebbe not getting swept up in the electricity of the wedding, but paying attention to individuals, lessoned me never to ignore private individuals, or never to be distracted by larger crowds. When I read about Moshe I think about my Rebbe.
Moshe’s labour of love didn’t conclude with his removing Yosef’s coffin from an Egyptian crypt. Again, refusing to delegate, he kept the bones “on his person”, personally managing their safety and transport. This personal overseeing is even more impressive given the fact that Moshe was often beckoned to the mishkan. It would be sensible to stow the coffin far away, lest he become impure through contact with a Yosef’s dead body, thereby disqualifying himself from entering the mishkan. Despite the risk, Moshe remains personally involved in this extended project. Moshe refuses to outsource his act of kindness.
Acts of kindness and compassion fill us with vision and energy. The easiest way to break an emotional rut is to perform a personal act of kindness or charity. It imbues us with meaning, nobility and selflessness. Moshe is no different, and as they depart Egypt, he is empowered by this quiet and unadorned act of kindness.
By contrast, toward the end of the parsha, Moshe has become a delegator, dispatching Yehoshua to conduct war, while he ascends a mountain to pray. This division of labour is absolutely necessary. Unlike the supernatural war at the sea, the Amalek war-which is a battle for the divine presence in a world of evil- must be waged by humans. An 80-year old Moshe can hardly lead the charge. Moshe is an operator of miracles not a military strategist. That function falls to his disciple, Yehoshua. Through no fault of his own, Moshe has become a supervisor.
When directly engaged in charity Moshe possesses unbounded energy. When he becomes severed from direct engagement, his hands become weary. Such is the nature of personal acts of kindness. They energize us and ennoble us.
Our modern world has become massive and outsized. We live in ever larger settings- larger countries, larger cities and larger communities. Inevitably, we must create large-scale institutions and multi-million dollar organizations to administrate the distribution of welfare and of charity. The need for organizational philanthropy is even more true regarding the grand historical project of rebuilding and resettling our homeland of Israel.
However, large-scale or “organizational charity” cannot replace one-on-one individual acts of kindness. Philanthropy cannot replace compassion. Cutting a check in support of an organization cannot replace quiet and gentle kindness. Moshe administrates three and a half million people. Yet he isn’t too busy to bestow kindness to Yosef.
The best portion of a good man’s life is his little, nameless, unremembered acts of kindness and of love… William Wordsworth
The writer is a rabbi at Yeshivat Har Etzion/ Gush, a hesder yeshiva. He has smicha and a BA in computer science from Yeshiva University as well as a masters degree in English literature from the City University of New York.
