Just as putting your head in the sand and pretending there
are never any problems between groups is foolish, focusing too much on the evil
in others is destructive.
I received an e-mail with a link to a disturbing YouTube
video in which a woman wearing typical Western dress is asked by a woman with a
veil “who are you trying to seduce?!” It shows Muslim men and women chanting “UK
go to hell! UK Police go to hell!” The e-mail said simply “An eye
opening video about the strength of the Muslims and their beliefs and how it
gets when there are enough of them”. I was upset when I watched it. I was
disturbed by the extremism of the marchers and the implied generalisation. The
common thread is a narrow and negative perspective about others.
To put the clip in some context, a Gallup poll found that “About
two-thirds of Muslims in London (64%) say they have confidence in the British
government, compared to just 36% of the British public overall[i]”. Another
survey found that while 84% of British Muslims surveyed endorsed a
literalist view of scripture, “with regard to national identity, 58%
reported that they “very strongly” belong to Britain and 29% “fairly strongly[ii]” a
total of 87%. In another version of the video we are told that less than 100 of
the 30,000 Muslims living in the area were are at the protest. In the version
that I was sent, with 1.4 million views, we don’t see any of this. This post,
seeking guidance in Torah sources, examines the attitudes of the protesters,
the creation/editing of the clip and its circulation.
Assertiveness without prejudice- don’t you call me a
racist!
It is not racist to criticise members of minority groups
about specific behaviours. Although expressing hostility to the government is protected
by the principle of free speech, it is right for other citizens to robustly
object to these attitudes. A wholesale condemnation of the country one lives
in, rather than demonstrating against specific policies should be criticised. Denigrating
others for their choices, such as suggesting that someone with a different idea
about clothing is promiscuous is wrong. At the same time, if a critique
generalises the problem to a whole group, rather than the individuals involved,
it is racism or bigotry.
Groups are entitled to assert themselves and their
legitimate rights. In doing so, it is vital to keep a sense of proportion and a
broad perspective of the whole picture. Exaggerating the threat posed by the
“other” is apparently the reason for the killing of Trayvon Martin, and
exaggeration is also reflected in the ridiculous rants of the mass murderer,
Breivic, in Norway.
The divider, the law of the “Metzorah”
One problem common to the demonstrators and their critics is
divisive speech, an issue which the Torah deals with harshly. It mandates isolation
for the Metzorah (problematically translated as a leper), which is a person
exhibiting very specific skin or hair discoloration[iii]
that does not conform to any scientifically known conditions[iv]. Predominantly,
the condition is understood to be result of engaging in “Lashon Harah”, evil
talk, (telling people about the bad things another person has done for no
constructive purpose (among other sins)[v]. In
a play on words, the word Metzorah מצורה is
equated with Motzi Rah, מוצי
רע one who “brings out” evil. One who highlights and calls
attention to the faults and misdeeds of others.
Isolation of the divider
Isolation is declared to be a fitting punishment, “just as he separated by his evil talk
between a husband and wife and between a man and his friend, so too should he
be separated (from others)[vi]”.
Not only must the Metzorah leave the camp and live alone, he is also forbidden
to talk to others, be greeted by anyone[vii]
and needs to shout out “I am impure” and dress in a way[viii]
that will keep people away. The Metzorah, gossiping about the evil of others, does
not value the community in which s/he lives, indifferent to the division his
negative speech is causing. Being forced out of the community provides an
opportunity to consider the value of community[ix].
But it’s True…
Significantly, this harsh punishment is not for slander and
false accusations, the definition of Lashon Harah, “evil talk” includes talking
about incidents that are true. Perhaps the problem with telling the truth about
the faults of others is that it dwells on this one aspect of the subject and the
narrow focus distorts that person’s reputation which should take into account
the full person. Following the Yiddish saying, “a half truth is a complete
lie”. It’s the missing tile syndrome. Our eyes are drawn to the one missing
tile but ignore the rest of the beautiful mosaic.
A narrow perspective
When the demonstrators shout UK ‘go to hell’, they are
dwelling on certain aspects of the UK that they object to, an arrest they don’t
agree with among other things, and ignoring the virtues of that society. A
Muslim friend told me yesterday about a Sheik who teaches his students that
there is no need to seek Sharia law as a system of government. He argues that
95% of the principles of Sharia such as care for the vulnerable etc. are
already part of Australian law.
As demonstrated in the second paragraph, the film that portrays these people is giving an extremely narrow picture of a small group of people. We also know almost nothing about the people portrayed except that they have a negative attitude and on a given day expressed their hostility. We don’t know if they are productive tax paying citizens, honest, loving family members, have a sense of humour or love cricket.
As demonstrated in the second paragraph, the film that portrays these people is giving an extremely narrow picture of a small group of people. We also know almost nothing about the people portrayed except that they have a negative attitude and on a given day expressed their hostility. We don’t know if they are productive tax paying citizens, honest, loving family members, have a sense of humour or love cricket.
The Constructive clause
Some would argue that circulating the video is not Lashon
Harah/evil speech because of the constructive purpose clause that allows
reporting evil deeds to protect the innocent, eg. it is permissible to tell a
prospective employer about the bad habits of the person they are seeking to
employ. They would argue that this video raises awareness of an important
social problem. When employing this justification, it is important to be
accurate in reporting which this video is not. Certainly the comments left
about the video are far from constructive; many are hateful, some even calling
for extermination and mosque burnings.
Reintegration of the
“divider
The Torah response to divisive speech is assertive but
humane. In spite of the gravity of the offense, and the harshness of the
response, the humanity of “divider/Metzorah” is not forgotten. The Talmud sees
a second purpose in his shouting out that s/he is “impure! impure!” is to
make known his pain to many, and many (people) will ask for (divine) mercy for
him[x]”.
Once the Metzorah has “served his time” s/he must be given an opportunity to
again be an upstanding member of the community. This process begins with a leader
of the community going out of the camp to where the Metzorah is[xi],
symbolising the leadership seeking to understand the situation of the “outcast”[xii].
Asserting a standard of behaviour does
not preclude understanding the situation of those who fail to adhere to that
standard. Typically the leading Kohen/priest would be joined by many other
people. This meant that the Metzorah was honoured with a large welcoming
delegation[xiii]. The
ceremony uses a red thread, a hyssop and cedar wood. The symbolism being that the
Metzorah who was previously red with sin in the sense of the verse “if your
sins are like scarlet, they shall be as white as snow[xiv]”,
and was humbled from being like a tall tree to a lowly hyssop through his sins
can now be restored by God’s forgiveness to his place and (tree like) height. A
bird is released symbolising that like a caged bird feed to socialize with its
fellow birds, the former “Divider” is now welcome to be with his community[xv].
In conclusion
Not all criticism of minorities or government is wrong.
There are some substantial issues that fuel division or anger. I think, the
exaggerated perception of those differences is a far more significant factor.
The Muslims at the demonstration as well those who edited, and promoted the
video as being representative of all Muslims are allowing a focus on the
negative to divide us.
[i] http://www.gallup.com/poll/27409/Muslims-Europe-Basis-Greater-Understanding-Already-Exists.aspx
[iii]
Leviticus 13:46
[iv] Rabbi
Samson Raphael Hirsh and Rabbi David Zvi Hoffman cited in Nachshoni, Y (1991),
Studies in the Weekly Parsha, Vayikra, Artscroll, New York, p. 723. At face
value this would seem to be simply about the fear of contagion (Daat Zekainim Mbaalei Tosafot, on Leviticus
13:44, Bchor Shor) of a natural disease. However, it is more useful to set
aside arguments about the facts of “leprosy” and focus on how this phenomenon
is understood in context and tradition, which is that these conditions are
understood to be a supernatural phenomenon (Maimonides commentary to Mishna,
Negaim 12:5, cited in Leibowitz, N, (1993) New Studies in Vayikra Leviticus,
the World Zionist Org, dept. for Torah Education pub. p. 188). This view is not
shared by all commentators, Ralbag states that it is caused by moisture and
heat. Even Maimonides himself attributes some natural aspects to it in the
guide for the perplexed (3:44). Rabbi Samson Raphael Hirsh and Rabbi David Zvi
Hoffman both argue strongly that is not a natural disease. Some of proof
includes instances where concern about contagion would require isolation yet
the law does not require it. If the discoloration spreads to the entire body
the person is declared “pure”. A groom celebrating in the week following his
marriage and anyone celebrating during the pilgrimage who has the symptoms is exempt from being examined and declared
impure until the end of the celebration (Maimonides laws of the Impurity of the
Metzorah 9:8) . If we thought this was a contagious disease we certainly would
not allow someone to be among so many people during the celebrations. (This
over-riding of the laws of the Metzorah would only apply to an non-declared
condition, if it has already been declared the festival would not over-ride the
status of the Metzorah and he would remain isolated – Talmud Moed Katan 14b)The
bottom line is that the predominant understanding among the religious Jews I
grew up with was that this was a direct sign from God rather than some normal
illness.
[v] Midrash Vayikra
Rabba 17:3, Talmud Arachin 16a, other sins said to result in this condition in
the Talmud are murder, stealing from the public, adultery, false oaths,
arrogance and ungenerous attitude to others. All of these result in the
destruction of community and relationships
[vi] Talmud
Arachin 16b, Rashi and Baal Haturim to Leviticus 13:46
[vii] Talmud
Moed Katan 15a
[viii]
Leviticus 13:45
[ix] Oznayim
Latorah, cited in Nachshoni, Y (1991), Studies in the Weekly Parsha, Vayikra,
Artscroll, New York, p. 744
[x] Talmud
Sotah 32b
[xi]
Leviticus 14:3
[xii] Siach
Hasadeh, cited in Greenberg, A Y (1992), Torah Gems, Vol 2, Y. Orenstien,
Yavneh Publishing, Tel Aviv, p.293
[xiii] Sifsei
Kohen
[xiv] Isaiah
18:1
[xv] Bchor
Shor
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