Daf Yomi, Marriage Counseling, Psychotherapy, Rabbi Simcha Feuerman, Torah and Psychology
Our Gemara on Amud Beis relates the prophet Yechezkel’s reaction to a draconian directive he received from God to eat bread baked over human dung (Yechezkel 4:14.) “Ah, Lord God, my soul has not become impure; and from my youth until now I have not eaten an unslaughtered carcass or a tereifa, and no piggul flesh came into my mouth.” Yechezkel’s argument is that since he was exceedingly careful about his kashrus, he should be spared from such an indignity.
Zohar (Vayeshev) explains that Yechezkel was referred to as “ben Adam,” “son of man,” because since he was careful with what he ate, he merited the status of a true human being. It also says, similarly, this is why Daniel was not consumed by the lion, as animals have a natural fear of a true human being. This is also reflected in the teaching of Gemara Shabbos (151b): “An animal does not overpower a person until he appears to it as an animal, as it is stated: ‘But man does not abide in honor, he is like the beasts that perish’ (Psalms 49:13).”
One of the ways that a human is distinct from an animal is that via his intellectual reasoning, he can sublimate an immediate need or gratification for a long term value or goal. Even if the food looks really good and tasty, a human can conceptualize other more lofty goals and gratification and forgo the cookie.
Unfortunately the opposite is true as well. A person who constantly succumbs to his needs and urges without any intellectual thought or consideration is no better than an animal. The Rambam famously makes this point, and he did not pull any punches or phrase it in a politically correct manner (Shemoneh Perakim 5):
“For a person who comes and eats food that is pleasing to the palate, of good aroma, which the soul desires — yet it is harmful to him, and may possibly be the cause of a serious illness or sudden death — such a person and an animal are, in my view, equivalent.”
This has ramifications beyond food. In the Moreh Nevuchim (III:18) the Rambam explains that the level of divine providence varies from person to person on a continuum, from that of beast, literally, to the highest level of humanity:
“In the same proportion as ignorant and disobedient persons are deficient in that Divine influence, their condition is inferior, and their rank equal to that of irrational beings: and they are ‘like unto the beasts’ (Ps. 49:21). For this reason it was not only considered a light thing to slay them, but it was even directly commanded for the benefit of mankind.”
Of course this is not politically correct, and even a dangerous, slippery slope, because throughout millennia, groups have slaughtered other groups claiming that they are less than human. Nevertheless a trope and misused principle, while it might be dangerous, doesn’t take away from whether or not it is actually true. Clearly, according to the Rambam humanity is not an automatic status, rather it must be earned. We do not have to use such moral principles to look down upon others, but rather to expect the most out of ourselves.
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Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation
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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, LMFT, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com