Acharei Mot: Distancing Ourselves from Non-Jewish Practices

This week’s parsha makes reference to what we call “chukot hagoy,” which means the practices of other nations. As members of Klal Yisrael, there are certain behaviors we refrain from because they are considered echoes of secular culture. The pasuk tells us (18:3) “you shall not copy the practices of the land of Egypt where you dwelled.” Our exodus from Egypt was not just centered on the Jews leaving Egypt. Part of the process was for Egypt to leave the Jews. Hashem extricated us not only from the throes of backbreaking labour, but from the spiritual degradation of Egypt. To this day, there are behaviours we do not imitate because it plunges us back down to that 49th level of deep tuma which we descended as we almost assimilated into Egyptians. This article will explore some of the ramifications of chukot hagoy.

The Midrash tells us that even in the depths of Egyptian slavery, the Jews did not change their names, clothing or language. These three things are not examples of the nation following the letter of the law. Rather, they are examples of the spirit of the law, the essence of the Jewish identity. When we pray for a fellow Jew, we always use their Jewish name, even if they are known by a different one.

Rashi tells us that this statement refers to two different aspects of secular behaviour. The stadiums and entertainment of the Egyptians (as well as the Canaanites who are also mentioned in the pasuk) are forbidden to be imitated as well as their idolatrous practices. Interestingly, when Ruth the Moabite decides to convert to Judaism, her poignant call “Wherever you go, I will go, wherever you lodge, I will lodge,” encapsulates elements of this halacha. According to Ruth Rabba 2:22, Naomi, in her efforts to dissuade Ruth from converting told her that the daughters of Israel do not attend theatres. To this, Rut responded “Wherever you go, I will go.” By this, she intended to emphasize that she would only go to those places that are appropriate for a Jewish woman to go to and would not go to those places off-limits to her. Somehow, this halacha of chukot Hagoy is so intrinsic to the identity of a Jew, that Naomi felt Ruth needed to know it before her conversion. 

The Midrash tells us that even in the depths of Egyptian slavery, the Jews did not change their names, clothing or language. These three things are not examples of the nation following the letter of the law. Rather, they are examples of the spirit of the law, the essence of the Jewish identity. When we pray for a fellow Jew, we always use their Jewish name, even if they are known by a different one. There are communities throughout the generations who have chosen to cling to languages such as Yiddish or Ladino because they reflect their connection to Judaism rather than their absorption into a foreign country. The Jews who fell prey to assimilation in America in the 20th century were the ones who were the first to leave behind their mamaloshen, their mother tongue. They wanted to forget the simplicity of their Yiddish-speaking, war-torn, Eastern European homes and move to fresher pastures. But there were those steadfast few who continued to use Yiddish as often as they could.

As for clothing, there are certain styles a Jewish person wouldn’t go after. Whether this be shoes, garments or even haircuts, certain styles are simply deemed “non-Jewish.” The Gemara¹ tells us that it was the practice of the non-Jews to tie red shoelaces in their shoes and therefore this is forbidden to Jews. 

In terms of general chukot hagoy, the halachot and shiurim which discuss them abound. Birthday candles, New Year parties and football teams all form part of the discussion. While the purpose of this article is to explore, rather than to pasken, it is incredible to consider how each facet of our lives can be elevated to a Torah act or degraded to an act which pulls us down into the bleak mire of Egypt. 

The pasuk in Parshat Shemini –  which forbids us from eating bugs – commands us to refrain on the basis that we left Mitzrayim. Specifically, in fact, the pasuk uses the term “hamaaleh” which connotes ascend, aliya. Hashem didn’t just push us out of Egypt, He pulled us up. It was an act of romemut, an act of elevation. For this reason, it does not befit us to eat lowly creatures such as bugs. In the same vein, as daughters of Hashem, it is considered beneath us to conduct ourselves in certain ways. Post-exodus, we entered a new realm of relationship with Hashem: the realm of romemut. In this new sphere, we are different, separate, distinct, special. We are crowned with the title of mamlechet kohanim vgoy kadosh, a Kingdom of Priests and a holy nation. With our significant role in the world, we are distinguished from the other nations and can no longer operate under their mazalot (constellations) nor under their chukot, their codes of conduct. 

1. Sanhedrin 17b ↩︎