"And to distinguish between the holy and the profane, and between the Tamei and the Tahor" (Leviticus 10:10)

In Parshat Shemini, we encounter the laws of kashrut, which distinguish between Kosher (Tahor) and Non-Kosher (Tamei) animals. In comparison to Parshat Noah, where the Torah is telling us about the story of the Teiva (ark) and avoids using the word "Tamei" (unclean) and instead writes "that-which-is-not-Tahor," our parsha repeatedly uses the word "Tamei" in a direct and clear manner.

Why is there this difference? When telling a story, as in Parshat Noah, there is room for gentleness and politeness in language. There is a need to consider the necessity of using harsh words and the potential consequences that may result from using them. But when dealing with practical halacha, with clear instructions and guidelines for action, the Torah uses sharp and direct language: "it is Tamei for you." There is no room for ambiguity when defining the boundaries between what is permitted and what is forbidden.

Our parsha teaches us a fundamental truth in life: there is a time for gentleness and a time for speaking the pure truth. Sometimes, an excessive attempt to be gentle and polite may blur the essential boundaries between good and evil, between permitted and forbidden. As the parsha concludes: "to distinguish between the holy and the profane, and between the Tamei and the Tahor."

This week, as we commemorate Holocaust Remembrance Day. This truth takes on a deep and special meaning. The Holocaust teaches us the terrible price of blurring moral boundaries. When the world delayed in calling out evil by its name, when nations chose diplomatic and ‘gentle’ language in the face of terrible crimes, this ambiguity allowed evil to spread and strengthen.

Rabbi Soloveitchik tells us that one of the important lessons from the Holocaust is that evil must be called by its explicit name. A moral society cannot hide behind gentle words when confronted with absolute evil. Just as the Torah clearly states "it is Tamei," so must we be able to identify evil and call it by its name.

In our parsha, immediately after the death of Nadav and Avihu, G-d commands Aaron: "Do not drink wine or strong drink... when you go into the Tent of Meeting... so that you may distinguish between the holy and the profane, and between the unclean and the clean." Our sages learned from this that priests need to be clear-minded so they can properly distinguish. Blurred senses lead to a blurring of moral boundaries.

During the Holocaust, this blurring reached its peak. The Nazis murdered millions of Jews and other minorities - and they  used ambiguous and misleading language – "final solution”, "special treatment," "relocation" – to disguise their horrific acts. This is the most extreme example of using refined language to hide shocking truth.

In today's reality, after the Holocaust and in the face of renewed antisemitism in the world, we are required to recognize and denounce evil. To clearly distinguish between truth and falsehood, between justice and injustice. We cannot afford the luxury of verbal ambiguity when dealing with existential dangers.

The memory of the Holocaust compels us to maintain moral vigilance and to be aware of the moment when verbal ambiguity leads to moral ambiguity. Just as the Torah teaches in our parsha to distinguish "between the Tamei and the Tahor," so are we obligated to distinguish between good and evil, between truth and lies.

Shabbat Shalom,

Mr. Yehuda Tucker, Jewish Studies