Halacha Without Anger

by Rabbi Mordechai Willig

I
Yosef told his brothers, "Al tirgezu baderech - Do not become angry on the way" (Bereishis 45:24). Rashi offers three interpretations: 1) Do not become involved in a matter of halacha, so that the trip should not become a source of anger for you 2) Do not take quick steps 3) He was worried lest they quarrel on the way over the matter of his sale, by disputing with one another saying, "Through you he was sold," "You spoke lashon hara about him and caused us to hate him."

Why not become involved in a matter of halacha? The Sifsei Chachamim, quoting Rashi (Ta'anis 10b), explains that excessive involvement in halacha can lead to a dangerous failure to "watch the road" and thereby stray from the proper path. On the road, one should learn Torah which does not require deep concentration.

The Otzar Chaim suggests that Yosef said do not become involved in the halachic issue which led you to sell me (see Seforno 37:18,25, who describes a halachic decision that Yosef was a rodeif).

Why not take quick steps? The Sifsei Chachamim quotes the Gemara (Ta'anis 10b) that quick steps dim one's eyesight. The Iturei Torah, quoting the Dubna Magid, interprets: when one decides quickly, without yishuv hada'as (calm deliberation), he does not see properly. He can err terribly, as the brothers did when they sold Yosef.

In confirming Rashi's final interpretation, the Netziv adds that it is not wise to get angry about what has already happened. Yosef warned the brothers to avoid recriminations that are pointless and counterproductive.

The Kli Yakar states that anger leads to mistakes in halacha. Yosef warns, do not become involved in matters of halacha when you are angry, lest you err, as anger leads to mistakes (Rashi, Bamidbar 31:21). The Midrash (Koheles Raba 2:9) understands "Af chochamsi amda li" to mean "The Torah that I learned be'af stayed with me." In a remarkable twist, Kli Yakar explains that Torah learned in anger is mistaken. One does not master (omed) a halacha unless he firsts stumbles (nichshal) over it (Gittin 43a). Thus, Torah learned in anger, when the ensuing mistake is corrected, stays with the person forever. To avoid an initial mistake in halacha, Yosef told his brothers not to discuss halacha when they were angry. Chazal extend this instruction to all situations.

II
The Ramban (Bereshis 19:8) analyzes the tragic civil war between the tribes in Shoftim chapter 20, which pitted Shevet Binyamin against the others and which cost 40,000 lives. Neither side was blameless. Both deserved punishment, Binyamin for taking no action against the perpetrators of Pilegesh B'Giva, and the other tribes for launching an illegitimate war. It was up to Binyamin to judge its own members and not the responsibility of the other tribes.

Rav S.Z. Broyda (Sam Derech, Parshas Vayeshev p. 308) explains that each shevet is a nation unto itself (Rashi Devarim 33:19: "The nations of the tribes of Yisroel"). In his view, this began with the sale of Yosef. Although their hatred was based on an erroneous and hasty halachic decision that Yosef was a rodeif, it was rewarded by twelve separate paths through Yam Suf (Bereshis Raba 84:8). Each shevet has its own place and path, and its own gate and custom (Mishnah Berurah 68:4). Each shevet's uniqueness merges into a unified Klal Yisroel.

III
The Torah community, together with all of humanity, is in the midst of a dangerous journey known as COVID-19. Like the brothers of old, we are divided in our response to the crisis, in matters of life and death. Each group must follow the halacha as understood by its Torah decisors. How should we relate to other groups who respond differently?

The eternal message of the Torah is: do not get angry over matters of halacha. In most cases, do not even discuss these matters with members of other groups. Instead of convincing others, these discussions are usually a source of anger. Sometimes they degenerate into pointless quarreling and recriminations.

Decisions and statements by doctors and Torah leaders require calm deliberation and consultation, and should not be made hastily. Explaining and defending one's position should not descend into polarizing rhetoric or ad hominem attacks. Anger leads to mistakes. If one errs because of haste, anger or simply by being misinformed, the corrected decision is more likely to be accurate and accepted.

Calls to demean and vilify other groups and some of their Torah leaders must be forcefully rejected. It is not the responsibility of one group to address the faults of another. An illegitimate war of words is counterproductive and endangers the unity of Torah Jewry. Notwithstanding fundamental disagreements on matters of life and death, each group should strive to respect others, as is the case with other ideological and religious disputes.

The current availability of the vaccine has triggered vituperative statements by anti-vaxxers. There is no point in debating these individuals. Halacha demands that we follow medical experts. All recognized experts, and, as a result, the overwhelming majority of gedolei Torah, strongly encourage vaccination, with many leading by example. One must follow one's doctor's advice. This is a halachic imperative. Angry responses to those who disagree on vaccination, like those who disagree on masking and social distancing, violate the timeless Torah lesson of al tirgezu baderech.

We hope and pray for a speedy end to the terrible COVID-19 crisis. May we emerge healthy in body and spirit, with the unity that we merit the ultimate redemption.