Difference between revisions of "Purpose of the Laws of Hybrids/2"
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− | <h1>Purpose of the Laws of Hybrids | + | <h1>Purpose of the Laws of Hybrids</h1> |
<div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div> | <div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div> | ||
<div class="overview"> | <div class="overview"> | ||
<h2>Overview</h2> | <h2>Overview</h2> | ||
− | <p>The laws of | + | <p>The laws of hybrids (כלאים) are often brought as the classic example of a law whose purpose is not self-evident and inherently logical. Commentators, nonetheless, attempt to explain the reasoning behind the various commandments. Rashbam maintains that the purpose of the laws is to preserve and remind one of the natural order instituted by Hashem, in which every plant and animal was created according to its own kind. Rambam, in contrast, asserts that the prohibition is meant to distance the nation from idolatrous rites which involved mixing of species or fabrics.</p> |
<p>Others suggest that the focus of the laws is not man's relationship with Hashem, but with nature, animals, or other humans. Thus, Philo claims that the common denominator between the various laws is that they serve to protect the weak from the strong, as mixing of species naturally harms the more fragile party. Akeidat Yitzchak instead maintains that the prohibitions are meant to emphasize that inappropriate coupling is wrong, leading man to naturally refrain from illicit unions.</p></div> | <p>Others suggest that the focus of the laws is not man's relationship with Hashem, but with nature, animals, or other humans. Thus, Philo claims that the common denominator between the various laws is that they serve to protect the weak from the strong, as mixing of species naturally harms the more fragile party. Akeidat Yitzchak instead maintains that the prohibitions are meant to emphasize that inappropriate coupling is wrong, leading man to naturally refrain from illicit unions.</p></div> | ||
<approaches> | <approaches> | ||
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<li><b>Denial of Hashem</b> – By acting contrary to Hashem's creation, it is as if one is denying Hashem's role as Creator.  R. Hirsch emphasizes that when observing the mitzvot of <i>kilayim</i>, on the other hand, one recalls the laws of nature set by God, and hence, Hashem Himself.<fn>See also <multilink><a href="AkeidatYitzchakVayikraPeirush19" data-aht="source">Akeidat Yitzchak</a><a href="AkeidatYitzchakVayikraPeirush19" data-aht="source">Vayikra Peirush 19</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">About R. Yitzchak Arama</a></multilink> who points out that the prohibitions serve to remind man that the world was not created by chance, but rather by God with an order and design.</fn> The reminder is, thus, ever present throughout one's day: when one is engaged in raising of livestock, working the land, and even when getting dressed.</li> | <li><b>Denial of Hashem</b> – By acting contrary to Hashem's creation, it is as if one is denying Hashem's role as Creator.  R. Hirsch emphasizes that when observing the mitzvot of <i>kilayim</i>, on the other hand, one recalls the laws of nature set by God, and hence, Hashem Himself.<fn>See also <multilink><a href="AkeidatYitzchakVayikraPeirush19" data-aht="source">Akeidat Yitzchak</a><a href="AkeidatYitzchakVayikraPeirush19" data-aht="source">Vayikra Peirush 19</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">About R. Yitzchak Arama</a></multilink> who points out that the prohibitions serve to remind man that the world was not created by chance, but rather by God with an order and design.</fn> The reminder is, thus, ever present throughout one's day: when one is engaged in raising of livestock, working the land, and even when getting dressed.</li> | ||
</ul></point> | </ul></point> | ||
− | <point><b>Reminder of one's assigned place and purpose</b> – R. Hirsch adds another positive aspect to the prohibition.  In remembering that all is created "according to its own kind" man is supposed to recall that he, too, has an assigned | + | <point><b>Reminder of one's assigned place and purpose</b> – R. Hirsch adds another positive aspect to the prohibition.  In remembering that all is created "according to its own kind" man is supposed to recall that he, too, has an assigned and unique task in life, to keep Hashem's Torah.</point> |
<point><b>Crossbreeding vs. sowing</b> – Even though sowing seeds of different species one next to another will not create a cross-breed, R"Y Bekhor Shor claims that it is prohibited as a precaution, lest the mixed seeds accidentally combine and create a new plant.<fn>Ramban goes a step further, suggesting that seeds which are planted near each other might get nourishment from one another, changing their nature and form so that the seeds themselves become as if they were cross-bred.</fn> Rashbam, Ibn Ezra and R. Hirsch, instead, assume that the action is prohibited since, regardless of the ability to create a hybrid, it serves as a symbolic reminder that mixing species goes against Hashem's creation.</point> | <point><b>Crossbreeding vs. sowing</b> – Even though sowing seeds of different species one next to another will not create a cross-breed, R"Y Bekhor Shor claims that it is prohibited as a precaution, lest the mixed seeds accidentally combine and create a new plant.<fn>Ramban goes a step further, suggesting that seeds which are planted near each other might get nourishment from one another, changing their nature and form so that the seeds themselves become as if they were cross-bred.</fn> Rashbam, Ibn Ezra and R. Hirsch, instead, assume that the action is prohibited since, regardless of the ability to create a hybrid, it serves as a symbolic reminder that mixing species goes against Hashem's creation.</point> | ||
<point><b>"שַׁעַטְנֵז"</b> – These commentators disagree whether this commandment is related to the other prohibitions of mixing species or if it is prohibited for different reasons:<br/> | <point><b>"שַׁעַטְנֵז"</b> – These commentators disagree whether this commandment is related to the other prohibitions of mixing species or if it is prohibited for different reasons:<br/> | ||
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<ul> | <ul> | ||
<li>According to those who suggest that <i>shaatnez</i> is no different than the other laws of <i>kilayim</i>, it is not clear why these exceptions should be made.</li> | <li>According to those who suggest that <i>shaatnez</i> is no different than the other laws of <i>kilayim</i>, it is not clear why these exceptions should be made.</li> | ||
− | <li>According to R"Y Bekhor Shor, though, the exceptions are very understandable, as the entire reason for the prohibition of <i>shaatnez</i> is that laymen not wear garments reserved for the priests.  Since<i> tzitzit</i> has been understood to | + | <li>According to R"Y Bekhor Shor, though, the exceptions are very understandable, as the entire reason for the prohibition of <i>shaatnez</i> is that laymen not wear garments reserved for the priests.  Since<i> tzitzit</i> has been understood to symbolize that all of Israel should strive to be a "kingdom of priests", this is the one mixed garment that laymen, too, can wear.</li> |
</ul></point> | </ul></point> | ||
<point><b>Biblical Parallels</b> – R. Hirsch maintains that the prohibition against mixing milk and meat shares the same reasoning as the laws of <i>kilayim</i>.  It, too, is meant to remind man of the laws of "each according to its own kind" and Hashem's role as Creator.<fn>In her book, Purity and Danger: An Analysis of Concepts of Pollution and Taboo, (New York, 1966, 2003): 54-58, anthropologist Mary Douglas suggests that the laws of <i>kashrut </i>might also relate to "symbolic boundary maintenance".  Animals which are off-limits are those who did not neatly fit into specific categories, or were otherwise aberrant.  For instance, pig is prohibited because it has split hoofs but does not chew its cud. See the same idea expressed in Olam HaTanakh Devarim, ed. M. Weinfeld (Tel Aviv, 1994): 124-125.</fn></point> | <point><b>Biblical Parallels</b> – R. Hirsch maintains that the prohibition against mixing milk and meat shares the same reasoning as the laws of <i>kilayim</i>.  It, too, is meant to remind man of the laws of "each according to its own kind" and Hashem's role as Creator.<fn>In her book, Purity and Danger: An Analysis of Concepts of Pollution and Taboo, (New York, 1966, 2003): 54-58, anthropologist Mary Douglas suggests that the laws of <i>kashrut </i>might also relate to "symbolic boundary maintenance".  Animals which are off-limits are those who did not neatly fit into specific categories, or were otherwise aberrant.  For instance, pig is prohibited because it has split hoofs but does not chew its cud. See the same idea expressed in Olam HaTanakh Devarim, ed. M. Weinfeld (Tel Aviv, 1994): 124-125.</fn></point> | ||
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<point><b>"שַׁעַטְנֵז"</b> – It is questionable whether the prohibition against mixing wool and linen is really similar enough to "coupling" to serve as a safeguard and preventive measure.  This question is likely what prompts most of these sources to suggest additional reasons for the prohibition. Akeidat Yitzchak, however, suggests that the very fact that these laws restrict man teaches him self control.</point> | <point><b>"שַׁעַטְנֵז"</b> – It is questionable whether the prohibition against mixing wool and linen is really similar enough to "coupling" to serve as a safeguard and preventive measure.  This question is likely what prompts most of these sources to suggest additional reasons for the prohibition. Akeidat Yitzchak, however, suggests that the very fact that these laws restrict man teaches him self control.</point> | ||
<point><b>Plowing</b> – It is hard to see how plowing with mixed species has anything to do with inappropriate coupling.  Rambam maintains that it is prohibited only as a precaution, lest one come to crossbreed the animals.<fn>Though the other sources could say the same, the prohibition is more difficult for their understanding as to begin with they maintain that crossbreeding is prohibited only in order to prevent man from transgressing a different prohibition.  If so, this prohibition would be a double safeguard.  [It is likely for this reason that Philo offers another explanation for the prohibition.]</fn></point> | <point><b>Plowing</b> – It is hard to see how plowing with mixed species has anything to do with inappropriate coupling.  Rambam maintains that it is prohibited only as a precaution, lest one come to crossbreed the animals.<fn>Though the other sources could say the same, the prohibition is more difficult for their understanding as to begin with they maintain that crossbreeding is prohibited only in order to prevent man from transgressing a different prohibition.  If so, this prohibition would be a double safeguard.  [It is likely for this reason that Philo offers another explanation for the prohibition.]</fn></point> | ||
− | <point><b>Context</b> – These sources might suggest that in <a href="Vayikra19-19" data-aht="source">Vayikra</a> the command is juxtaposed to the prohibition against having relations with a maidservant who has been pledged to marry another ( | + | <point><b>Context</b> – These sources might suggest that in <a href="Vayikra19-19" data-aht="source">Vayikra</a> the command is juxtaposed to the prohibition against having relations with a maidservant who has been pledged to marry another (שפחה חרופה) because both teach man to resist his sexual desires and not have relations with inappropriate mates.</point> |
</category> | </category> | ||
</approaches> | </approaches> | ||
</page> | </page> | ||
</aht-xml> | </aht-xml> |
Latest revision as of 09:04, 2 December 2020
Purpose of the Laws of Hybrids
Exegetical Approaches
Overview
The laws of hybrids (כלאים) are often brought as the classic example of a law whose purpose is not self-evident and inherently logical. Commentators, nonetheless, attempt to explain the reasoning behind the various commandments. Rashbam maintains that the purpose of the laws is to preserve and remind one of the natural order instituted by Hashem, in which every plant and animal was created according to its own kind. Rambam, in contrast, asserts that the prohibition is meant to distance the nation from idolatrous rites which involved mixing of species or fabrics.
Others suggest that the focus of the laws is not man's relationship with Hashem, but with nature, animals, or other humans. Thus, Philo claims that the common denominator between the various laws is that they serve to protect the weak from the strong, as mixing of species naturally harms the more fragile party. Akeidat Yitzchak instead maintains that the prohibitions are meant to emphasize that inappropriate coupling is wrong, leading man to naturally refrain from illicit unions.
Preserving Natural Order
When Hashem created the world, He made each plant and animal according to its species, and mandated that each species should reproduce according to it own kind. Crossbreeding and other mixing of species is prohibited because it goes against Hashem's plan of creation and the natural order He set in the world.
- Hubris – R"Y Bekhor Shor points out that there is a certain hubris in crossbreeding, as if one is trying to turn one's self into Creator, usurping the role of God. Ramban adds that in so doing it is as if one is questioning the perfection of Hashem's world and suggesting that it needs improvement.2
- Harming creation – Both R"Y Bekhor Shor and Ramban3 further point out that Hashem created a world that can perpetuate itself, but hybrids can't reproduce on their own. As such, in creating such hybrids, man reduces the good inherent in Hashem's creation.4
- Denial of Hashem – By acting contrary to Hashem's creation, it is as if one is denying Hashem's role as Creator. R. Hirsch emphasizes that when observing the mitzvot of kilayim, on the other hand, one recalls the laws of nature set by God, and hence, Hashem Himself.5 The reminder is, thus, ever present throughout one's day: when one is engaged in raising of livestock, working the land, and even when getting dressed.
- Connected – Rashbam suggests that shaatnez is simply a variation of the prohibition against making hybrids. Wool is a product of the animal kingdom, while linen emerges from plants and so the prohibited mixture similarly highlights that mixing of species is not desired and opposes Hashem's plan for creation.7
- Unconnected – R"Y Bekhor Shor, in contrast, assumes that shaatnez is its own unique commandment. It is found in the same verse as the laws of kilayim of animals and plants only due to the fact that both are prohibited mixtures. According to him, shaatnez is prohibited because priestly garments were uniquely made from a mixture of wool and linen and such clothing is reserved for their use.8
- Connected – R"Y Bekhor Shor and Ramban9 assert that plowing with an ox and donkey is prohibited as a precaution against crossbreeding.10 Rashbam and R. Hirsch, instead, maintain that the prohibition simply reminds man of Hashem's desire that everything be created "according to its own kind", even if there is no fear of an actual cross-breed.
- Unconnected – Ibn Ezra and Chizkuni disconnect this prohibition from those of kilayim, suggesting that it relates instead to those laws regarding care of animals.11 Since the two animals have different strengths, it is unfair to the weaker animal to work them together.12
- According to those who suggest that shaatnez is no different than the other laws of kilayim, it is not clear why these exceptions should be made.
- According to R"Y Bekhor Shor, though, the exceptions are very understandable, as the entire reason for the prohibition of shaatnez is that laymen not wear garments reserved for the priests. Since tzitzit has been understood to symbolize that all of Israel should strive to be a "kingdom of priests", this is the one mixed garment that laymen, too, can wear.
Distancing from Idolatry
The prohibitions were instituted as a reaction to idolatrous customs, in an effort to keep the nation from imitating them.
Caring for the Land & Animals
Mixing of species harms one or both members of the mixture, and in the case of produce, also the land in which they are sown.
- Philo asserts that since wool and linen are of different strengths, combining the two causes the weaker material to tear.
- Rav Kook suggests, instead, that the law was instituted to teach mankind sensitivity toward animals. When shearing wool, one is in essence robbing it from the innocent sheep. Linen, in contrast, is acquired without harming anyone. Since utilizing the flax plant and sheep are not morally equivalent, the Torah seeks to distinguish between the two and thereby highlight that animals are not inanimate objects like plants, and we should care about their welfare.
Preventing Illicit Unions
The prohibition against mixing species relates to concerns regarding sexuality and inappropriate couplings.
- Preventative – Philo, Josephus, and Akeidat Yitzchak suggest that by banning inappropriate pairing of animals, seeds, and even materials for clothing, the concept that inappropriate coupling is wrong will become so ingrained in man that he will naturally refrain from illicit relations and unions such as bestiality, adultery and the like.
- Inherently problematic – Rambam speaks only about crossbreeding in this context. In contrast to the other sources, he maintains that it is a degraded act in and of itself, as it entails that man physically intervene to cause two animals to copulate. Since the Torah wants to reduce one's indulging in sexual acts, it prohibits not only engaging in certain acts of cohabitation, but also forcing animals to mate.