Ways of the Nations

13 Nissan 5782

“Like the practice of the land of Egypt, in which you dwelled, you shall not do, and like the practice of the land of Canaan, to which I am bringing you, you shall not do, and you shall not follow their statutes.” (Vayikra 18:3)

Rashi answers why this verse states “and you shall not follow their statutes” when it already included all their practices right before: “What did Scripture omit until now that it did not state and includes in this clause? However, these are their social practices, things that assumed the status of law for them, for example, certain days set aside for attendance at theaters and stadiums.”

“And while putting on the tzitzis, one should bear in mind what is written in the Zohar, namely, that he should draw upon himself His blessed Kingdom, which is the Kingdom over all worlds; nevertheless, we should intend and endeavor to focus [G-d’s Kingdom] specifically over ourselves through this mitzvah—for the commandment of tzitzis is particularly effective in enhancing one’s acceptance of the yoke of heaven.” (Lessons in Tanya, Likutei Amarim, middle of Chapter 41)

We learned in the Torah verse above that being a Jew does not only mean following the strict letter of the law of Halacha, but also distancing ourselves from all the ways of the nations, cultivating our distinctive dress and practices, and refining our everyday behavior to become a sanctification of Hashem’s Name. Only by doing these can we truly accept the “yoke of heaven” and become G‑d’s Holy Nation.

Which mitzvah symbolizes the acceptance of Hashem’s will above all else more than the mitzvah of tzitzis? By proudly wearing our distinctive white (and blue) fringes on the corners of our garments, to “look upon them and remember all the commandments of the L‑rd,” we demonstrate to ourselves and the world, that there is nothing else beside Him, “Ein od Milvado.” By proudly and openly performing a mitzvah that has no apparent logic behind it, we nullify the influence of the world’s logic on us and free ourselves to be one with Hashem.

“Let not those who hope in You be shamed through me, O my L‑rd, G‑d of Hosts; let not those who seek You be disgraced through me, O G‑d of Israel, because for Your sake I have borne humiliation, disgrace covers my face.” (Tehillim 69:7-8)

The Kitzur Shulchan Oruch brings in the very first chapter: “Yehudah son of Taima says: ‘Be bold as a leopard, light as an eagle, swift as a deer and strong as a lion to do the will of your Father in heaven.’ (Avos 5:20) ‘Bold as a leopard’ means, you should not be ashamed before people who mock you for worshipping Hashem, Blessed be His Name.”

Whenever we bear “humiliation” for the sake of Hashem, we should know that this is one of the greatest merits for us. Not following in the ways of the nations, despite the non-conformity this implies, is part of the Torah and our national heritage. Remaining steadfast in the face of the world, which seeks to discourage us from being true servants of Hashem, is one of our greatest national merits in the eyes of Hashem.