Snubbing Scoffers vs. Retaining Dignity
The opening phrase of the Tur (the 13th century halachic compendium that forms the basis of the Shulchan Aruch) quotes the Mishnah in Pirkei Avos: “Hevei Az Kanameir” (Be bold as a leopard). The Rema cites the Tur’s explanation of the Mishnah at the beginning of Shulchan Aruch: “Lo yeivosh mipnei hamal’igim” (one should not be bashful in front of scoffers)—we should strengthen ourselves internally when performing mitzvos and ignore those ridiculing us for such “old-fashioned” behavior.
On the other hand, there is a concept in halachah of kavod habriyos (upholding human dignity); a heter (dispensation) is granted at times because observing a certain practice in public would cause a person to feel self-conscious. For example, poskim state that although we are instructed to refrain from wearing leather shoes on Tisha B’Av, there is an exception: if the only available alternative to leather footgear is no shoes at all, and going barefoot would be humiliating in the presence of non-Jews who have no concept of this tradition, leather footwear is permitted.
How are these two conflicting views resolved? A distinction needs to be made between those practices that are min HaTorah (Biblical Law) and those that are categorized as mid’Rabbanan (Rabbinic law). The Gemara provides the context for this difference: a person is wearing a garment that is sha’atnez (prohibited mixture of wool and linen). If the realization hits in middle of the street, must they remove the offensive garment in public? If it is shaatnez min haTorah, then, yes—but if it is merely a blend that is restricted mid’Rabbanan, it can wait until the bearer can remove it privately. No secondary consideration of human dignity or other deliberations apply to a clear law min haTorah because, “Ein chochmah, v’ein tevunah, v’ein eitzah l’neged Hashem” (there is no wisdom, no discernment and no counsel against [the Word of] Hashem).
A characteristic that differentiates the heter of kavod habriyos in cases of mitzvos d’Rabbanan is that it applies in situations where ignorance, not deliberate mockery, is the source of contention. When the current milieu actively derides Torah observance, we should not be self-conscious to proudly display our Jewishness—mitzvos min haTorah, d’Rabbanan and even minhagim (Jewish customs).
Similarly, even for practices that are midas chassidus (acts of supreme piety), a person should overcome natural discomfort in an unfriendly environment. However, at times when such public display of differences causes mechzeh k’yuhara (to appear pretentious) going beyond the letter of the law is not the best practice.
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