Bible’s Clues: Deciphering Mysteries

Rabbi Moshe Ben-Chaim

When you build a new house, then you shall make a parapet (fence) for your roof, that you bring not blood upon your house, perhaps any man fall from there. You shall not plant your vineyard with two kinds of seed; perhaps the fullness of the seed which you have planted be prohibited together (intermingle) with the increase of the vineyard (Deut. 22:8,9).

What do a parapet and crossbreeding have in common, that God grouped them in a single parsha (Torah section)? One suggestion is they both refer to the need for guards or borders. But Torah ultimately must address human perfection, not physical parameters. So the lesson must arrive at a commonality residing in human nature.

Here's another case:

A witch, one shall not let live. All who lie [perform sexual activities] with animals must certainly be killed (Exod. 22:17,18).

 What exactly is witchcraft, and how does it differ from all other idolatrous practices? Well, in the base act of idolatry, one assumes a powerless idol or amulet (stone, metal, animals, etc.) to possess powers. The idolater prays or serves the idol, awaiting a positive result. A necromancer assumes he or she has contact with the dead, but it is the dead person who offers power or knowledge. The same is true of fortunetellers: they say that certain times are fortuitous. And those who follow superstitions assume objects or events to be causal, when in fact they are unrelated to the anticipated outcome. Molech is also an assumed power, outside the self. In all these cases, one assumes separate powers to exist. But the witch is different: the witch or warlock boasts powers to be possessed by “me.” As a witch or warlock, “I” claim to be the cause of future events. “I” possess powers to alter nature. The “me” is the focus. 

Regarding bestiality, one desires the sexual gratification alone, without the element of identification, companionship or procreation. Such a deviant seeks to pleasure himself, and no one else. He is abnormal, as he does not seek a union with another human being. The self is the focus. It is all about “me”. Part of the normal sexual act is to pleasure one’s partner. This satisfies man and woman psychologically, and it is a healthy emotion (explaining why Adam the first could not envision sexuality with animals). But this deviant has only himself as his sole focus. Bestiality is thereby different than all other sexual deviations, as all others include two human partners. The sexual act is not limited to one person. In bestiality, he or she seeks gratification for the self, and no other. Witches and warlocks as well live a life where their sense of reality is centered on whatever they fantasize to be true. In both cases, the deviant person suffers from an egomania, in which, he or she creates a reality around their sensual and psychological needs, and assumes this is their objective, and real human existence. Therefore, we understand the commonality between these two laws. In both, the “me” is the center of the universe. 

What's the commonality between a parapet and crossbreeding, that God joined these 2 distinct topics in 1 Torah section? We are taught of two events that "might" occur. Man might assume passivity concerning mere "possibilities" is no crime: “I didn't push the guy off the roof; I didn't intentionally crossbreed” one uses as a defense. Prevention, is no obligation, one might think. This lack of concern for human life, and creation (maintaining the species) indicates a corrupt soul. We must be diligent and vigilant in securing God's will. If we are not, this signifies our failure to grasp the vital nature of these laws. 

God joins Torah verses as a clever means of teaching. Had we only one verse, we would not necessarily arrive at the primary lesson. The command to build a parapet alone might be viewed simply as yet one more precaution for life. We would not necessarily detect the subtler warning against human passivity about “possibilities” (of one tripping to his death) as worthy of our concern. But by joining 2 seemingly different topics in 1 Torah section, God clues us to an undetected similarity, and with repeated words (“perhaps”), thereby teaching a new warning against to guard against all possible negative outcome. King Solomon copies this method of comparison throughout Proverbs, as most verses join 2 matters, and through their comparison, we can detection of slight differences uncovering brilliant hidden lessons.