Our sages teach us that one of the identifying characteristics of the Jewish people is that they are merciful, as it says (Devarim 13:18), “and He will give you mercy and be merciful to you ….” The Talmud (Shabbos 151b) expounds that anyone who has compassion on Hashem’s creatures will receive compassion from Hashem, and one who does not have compassion will not receive compassion from Heaven and the Talmud in Beitzah (32b) adds that one who has compassion on Hashem’s creatures is known to be of the descendants of Avraham Avinu, and one who doesn’t have compassion is not of Avraham’s descendants. This is exemplified in the Mishna in Sotah (8b), “A person is measured by the measure with which he measures.”
The Rambam notes that the Jewish people do not possess the characteristic of cruelty. We are regulated otherwise with the precept to be like Hashem, as it says (Tehillim 145:9), “Hashem’s mercies are on all His works.”
For this reason, we were commanded (Devarim 12:23-24), “Only be strong not to eat the blood… in order that it be good for you and your children after you…” The Kli Yakar comments that eating blood stimulates a temperament of cruelty. Our sages tell us that most people are repelled by the thought of eating blood, yet the Torah promises to reward us if we abstain. Imagine how much we and our future generations will benefit if we eschew that which is enticing, yet forbidden to us – such as stealing or immorality.
The sefer Ish L’Re’eihu cites the Mishna in Kiddushin (4:14), “The best of doctors are destined for Gehennom.” Many reasons are given for this assertion, among them: The doctor’s prescription may be faulty; he may bill the patient more than he can afford; the doctor may be haughty and demoralize his patient; or he may be so arrogant that he will not lower himself to consult with others.
HaGaon R’ Akiva Eiger asks: If the physician merits Gehennom because of these negative attributes why is he characterized as the “best” of doctors? He is, in fact, “bad” – towards Heaven and towards man.
R’ Akiva Eiger offers a novel interpretation. The “best” of doctors is that they could sometimes be harsh. If a doctor would be merciful, he would not be able to perform surgery on his patient, or observe the pain of his patient’s treatment. A doctor needs some measure of “cruelty” in order to facilitate the healing of his patient. Thus, “the best of doctors,” i.e. cruelty is an attribute that is best for a doctor. However, if a common individual is cruel then he is destined for Gehennom.
The renowned mashgiach, R’ Don Segal, cited R’ Yechezkel Levenstein who once spoke at a special presentation for his students, during the period of the Vietnam War, when tens of thousands were being killed in a short span of time.
R’ Yechezkel remarked that nowadays people are no longer appalled by all the blood that is being shed. They feel that they don’t know the people and they have nothing to do with them.
R’ Yechezkel raised his voice and cried out: “The cruelty of such an individual is the most loathsome. “He spoke of Pharaoh who slaughtered infants and bathed in their blood. “You think that Pharaoh did this because was depraved. The truth is that the lack of mercy indicates an individual who has not worked on improving his character traits.”
It’s comparable to someone who has been selling weapons and arms during the war and made a huge profit. Now that the war is over he is wondering how he can extend the war so that he can continue to prosper.
A kehillah in Europe, under the guidance of the great R’ Shalom of Belz, engaged the services of an experienced and skilled shochet. It was the custom in this community for the shochtim to be the ones who invited the travelers and itinerants who passed through their town as guests. The new shochet was expected to follow that practice as well. However, it soon came to the attention of the Belzer Rebbe that the shochet did not allow any strangers into his home, and the Rav decided that he must be dismissed from his position.
The shochet then went to the great gaon and posek R’ Yosef Shaul Nathanson (1808-1875), a leading rabbinical authority of his day and author of the famous sefer, Sho’el U’Meishiv. When the gaon tested him, he found that that the shochet was indeed an expert in all the laws of shechita, and he was surprised to hear that he had been dismissed.
R’ Nathanson, who was a close colleague of the Belzer Rebbe, paid a visit to the Rebbe to ask him why he had dismissed the shochet. The Rebbe referred to the parsha of the ir hanidachas – a city where a majority of the residents become spiritually corrupt and worship idols. There is a positive mitzvah to kill all the inhabitants of that city and to completely destroy it. The issuance of that command in the Torah concludes (Devarim 13:18), “and Hashem will give you mercy…”
The Belzer Rebbe expounded that there are individuals who are born under the influence of Mars, which signifies a predisposition to spill blood. The Talmud (Shabbos 156a) suggests that such an individual should become a mohel, a shochet or a doctor so that he can channel his inclinations for the good and welfare of mankind. When such a person is executing the mitzvah of killing the people of the ir hanidachas it cannot be with the intention of gratifying his tendency to spill blood. That is why the pasuk states implicitly, “and Hashem will give you mercy,” i.e. the mitzvah can only be carried out from a perspective of mercy in order to fulfill the will of Hashem.
Similarly, explained the Belzer Rebbe, we need to determine whether the shochet has chosen this profession in order to fulfill the will of Hashem, or to satisfy his partiality to spilling blood. I am concerned that this shochet has demonstrated an unwillingness to have mercy on the wayfarers and travelers who come through the city, and I therefore found it necessary to dismiss him from his position.
