“...for it is a curse of G-d [if one is] hung...” (Devarim 21:23)
If a person sinned, especially a blasphemer, and he was hung up after stoning, his body was to be taken down right away and buried, not left to hang overnight. To leave him hanging is considered disgraceful to Hashem. But why? Don’t we want people to learn not to do as he did?
Rashi famously gives the comparison to twin brothers, one a king and the other a bandit. If the bandit is tried and hung for his crimes, anyone who sees him will say, “Oh! The king is hanging!” Since we are Hashem’s children, made in His likeness, to have a person hanging would remind people of Hashem, and perhaps cause them to scoff that He could be worthy of such punishment chas v’shalom.
The Chizkuni suggests that if a person is hanging, even not a blasphemer, people might believe that he was, and that his hanging would be a disgrace to Hashem. Why is a blasphemer more disgraceful to Hashem than any other sin? The Bechor Shor explains that when a blasphemer is hung, it’s like saying, “Someone slapped the king. He tore out his hair and his beard, so he was killed.” Saying that someone attacked Hashem is disgraceful to Hashem, even if the man got punished.
On one hand, it’s disgraceful to say that someone attacked Hashem because it implies that he hurt Hashem. This is impossible. To suggest that any human being could affect Hashem is, in itself, a form of blasphemy. Then there is another, deeper, aspect, which is quite appropriate this time of year. When we punish and hang the blasphemer, we are implying that Hashem had to stop the man before he did more damage, and prevent others from following suit. To more clearly express the concept, we will compare human kings.
If a rebellion begins, the speed with which the king needs to resolve it depends on how powerful the king and how large his empire. If he rules only a small city, then any insurrection must be quelled immediately. If he reigns over a vast country, and a rebellion breaks out in one town, the king needn’t respond immediately for fear of losing his kingdom. If he has an empire, even a single country isn’t a great concern for him and he can let it die down. If we leave a blasphemer hanging, we are afraid that people will think he had to be stopped now before he harmed Hashem’s kingdom. But that’s impossible.
Tehillim 130 says, “Ki imcha haselicha, l’maan tivarei – for with You is forbearance, so that You should be feared.” If Hashem is forgiving, why are we afraid? Because each time we see Hashem allow someone (us) to do something wrong and not respond right away, we recognize how much greater He is, that such a rebellion need not be responded to right away. This increases our awe of Hashem, making us realize how much more we should serve Him. What an appropriate message as we approach Rosh Hashana, when we coronate Hashem as our king and try to catch a glimpse of His greatness.
When R’ Leibele Kovner, great-grandfather of the Brisker Rov, assumed the prestigious position as Rov of Kovna, one of the Maskilim there asked him if he can prove that Hashem exists.
"Sure" said R’ Leibele. He opened a Rambam to Hilchos Yesodei HaTorah and read the words of the Rambam aloud, "The foundation of foundations and the pillar of wisdom is to know that there is a Hashem that preceded all and created all." R’ Leibele said, "there is your indisputable proof, right here in the words of the Rambam."
"Not only that" said R’ Leibele, "but even the Raavad, who argues on every disputable point in the Rambam, remains silent in agreement. All the commentaries who always ask questions on the Rambam like the Magid Mishneh, Kesef Mishneh, Lechem Mishneh, and Mishneh LaMelech don't utter a single doubt on the words of the Rambam in this instance. Is there any greater proof than this, that there is a Hashem who runs the world?!"
©2023 – J. Gewirtz
