LEV199 Many explanations for anti-Semitic feelings and behavior have been put forward. The best place to begin is in the Torah itself. Why was the first Jew, Abraham, hated so much as a Jew? The Midrash (Bereishit Rabbah 38:13) says that Abraham was called a Hebrew because the whole world was on one side and he was on the other side (ever). Therefore, we see that because Abraham was different (in his belief), he was hated. This is somewhat understandable, as it is natural to be uncomfortable around anyone who is a little different. This natural reaction does not make it morally correct or justified, but understandable. Being different is not unique to Abraham, but it has become a characteristic of the Jewish people of all ages. When most nations would assimilate after being conquered, the Jews held fast to their religion, by and large. This is most clearly expressed in the Purim megillah when, at first, Mordechai was different by refusing to bow to Haman. Then, when convincing the king to destroy the Jewish people, Haman's argument was that their laws and religion are different from any other religion. (Megillat Esther 3:8). In fact, the Jewish people are supposed to remain different [this verse] (see chapter "Being Jewish and Being Different"), which causes much anger and hostility by the surrounding non-Jewish community.

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LEV201 The Torah clearly wishes the Jews to keep some distance from the non-Jewish community by explicitly commanding Jews not to copy the customs of the non-Jews [this verse]. What does this commitment precisely mean and how is it performed? Although this verse seems to be referring specifically to the customs of Egypt and of Canaan, two chapters later the same commandment is repeated (Leviticus 20:23-24) without a reference to any specific nation, but with an "explanation" that God has made the Jews different from all other nations. The commentaries have emphasized this general concept and have not restricted this mitzvah to the customs of any particular non-Jewish society. For example, the Sefer Hachinuch (Sefer Hachinuch, Mitzvah #2) explains that one of the main purposes of the brit milah, in the first mitzvah given to all Jews, is to keep Jews separate from other nations, both in name and in physical demarcation. Maimonides (Hilchot Akum 11:1) in explaining the mitzvah of not following non-Jewish customs, says that a Jew should be distinctive from non-Jews through distinctive dress as well as through knowledge and understanding.

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LEV200 May Jews, then, celebrate their birthdays at all? Part of being Jewish is remaining distinctively Jewish in beliefs and actions. Therefore, the Torah forbids imitating the customs of foreign cultures [this verse]. The Mishna also associates birthday celebrations with non-Jewish kings who worshiped idols, and therefore forbids Jews to make a celebration on the day the king celebrates his birthday (Mishna Avodah Zara 1:3 with Rashi and Rabbeinu Chananael commentaries). After much discussion in the Talmudic and post-Talmudic period about the precise implications of the Averah/sin, the Code of Jewish Law rules that any custom that was entirely pagan or idol-worshiping in origin is forbidden to Jews, even if the custom is no longer even religious today (like celebrating Halloween, for example). Similarly, if the original reason for the ritual or custom is unknown, then it is similarly forbidden (since it might have had pagan origins). However, if the custom has legitimacy in and of its own, without pagan ideas, then even if non-Jews originated the particular practice, it is not forbidden to Jews (like hairstyles today or wearing a suit) (Shulchan Aruch, Yoreh De'ah 178). Would this Jewish law forbid or permit celebration of birthdays today by Jews? Although the specific rituals may have been pagan in origin, the celebration of the birth of something or someone is not unique to idol worshipers (as was demonstrated above in sources and will be expanded upon below). Thus the idea of celebrating a birthday in and of itself is not pagan in origin and would be permitted from that perspective. However, the specific rituals that are associated with birthday celebration may be questionable. The use of a cake, even a round cake, does not necessarily signify the pagan origin, as many celebrations involve the baking of cakes (and a round cake is simply the standard, not due to the shape of the moon). However, the use of candles, (especially the blowing out of candles) and attaching magical powers for wishes to these candles is certainly questionable from the Jewish perspective. Therefore, one modern Rabbi forbids the use of candles in Jewish birthday celebrations (Rabbi Avrohom Blumenkrantz, "The Laws of Pesach" (2002), p. 206). Specifically, Jews are never supposed to blow out candles, since King Solomon has taught that a candle represents a human life that should never be extinguished by blowing it out (Kaf HaChaim (Palagi) 31:25, Proverbs 20:27).

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LEV202 Women who rub one against the other--this is forbidden. It is among the acts of Egypt against which we were warned, for it says (Leviticus 18:3): “You shall not copy the practices of the land of Egypt.” The sages said (Sifra, Aharei Mot, 9:8): “What is it that they would do? A man would marry a man, a woman would marry a woman, or a woman would marry two men.” Even though this practice is prohibited, one does not receive lashes, for there is no specific biblical prohibition and it is not called “intercourse” at all. Therefore, they are not prohibited [subsequently from marrying] into the priesthood on account of licentiousness, and a woman is not prohibited to her husband on account of this... but it is appropriate to give them lashes [on rabbinic authority] for rebelliousness, since they have done a prohibited thing. Maimonides (Rambam), Mishneh Torah, Laws of Forbidden Intercourse 21:8

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LEV203 "You must not follow their customs" [this verse]. We have been admonished herein to distance ourselves from all Emorite customs, among them the use of incantations and amulets whose proficiency for healing has not been ascertained. … We have referred to some of the things in which many are negligent unknowingly, for no one has made them aware; and to some things which people know are forbidden, but do not know the severity of the prohibition. We have mentioned them so that the erring populace will not stay with them. Let the wise hear and add [his own] learning [Mishlei 1:5], in order to warn the populace concerning all such similar matters. The enlightened will remind others, and they will shine like the brightness of the firmament.

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LEV204 If: "as the deeds [of the land of Egypt]," I might think that they should not build houses or plant things, as they do; it is, therefore, written: "and in their statutes you shall not walk" - I have proscribed to you only those statutes which were instituted for them and for their forefathers and for the fathers of their forefathers (Torath Cohanim).

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LEV205 See [[LEV853]] Leviticus 20:23 walk TZADIK 29-31

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LEV206 … the Pentateuch so often urges Israel to hearken to the chukkim [... which are legislated by authorities both temporal and divine for purposes sometimes known and sometimes unknown ...] as well as the mishpatim [... particular decisions rendered by particular judges embodying abstract concepts of justice that ought to inform all proper judgements ...] , the mishpatim as well as the chukkim. [this and next verses, Leviticus 25:18, Leviticus 26:46, Deuteronomy 26:16-18]. For, as we shall show it is the central theme of biblical religion that God has concluded a historic covenant with Israel which commits her to a national existence, and whose goals are for Israel to become a "kingdom of priests and a holy nation." As such, Israel must observe both chukkim, which express her special relationship to God, as well as mishpatim, which govern the relationships of the people of Israel to each other. This is required because the biblical God, unlike other deities, is vitally concerned with both the moral and the ritual areas. The God who is holy demands that His people be holy; the God who is merciful and kind demands that His people be merciful and kind. Thus, in order to overcome the natural tendency to bifurcate the world of obligation into the social and religious, duties to man and duties to God, the Bible deliberately intersperses the two types of rules, chukkim and mishpatim, so that all can be seen as emanating from the same authority, as equally binding and therefore to be observed with equal diligence.

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LEV207 There has been much debate as to whether or not there are individual reasons for each commandment. Even if there are reasons, many question if man should seek out these reasons in order to give the mitzvot more personal and individual meaning. Clearly, the main reason to perform any commandment is simply because God commanded these actions. This is reflected in [this] verse in Leviticus and in the word "commandment" itself. Even though many commentaries have given explanations and reasons for individual commandments, is important to note, however, that all these commentaries have also stressed that reason alone cannot be the motivation for the performance. Rather, it is God's word and command in the Torah that compels the Jews to do the mitzvot. The reasons offered are only to give man more meaning once he has decided to obey and practice God's commandments. The Torah itself did not give individual explanations for commandments precisely because man would then practice each commandment depending only on whether each person would feel that that particular reason applied to him or her.

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LEV208 It was taught: R. Meir was wont to say: Whence is it derived that even a gentile who occupies himself with Torah is like the high-priest? From: "which a man shall do." It is not written: "priests, Levites, or Israelites," but: "a man." This teaches us that even a gentile who occupies himself with Torah is like the high-priest (Bava Kamma 38a).

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