“You are children of the Lord your God. You shall not gash yourselves or shave your head because of the dead” (Deuteronomy 14:1). Asking why the two statements are juxtaposed – 1) that you are children of God and 2) you should not gash yourself for the dead – our commentators offer a range of interpretations.
Underlying all these explanations is the obligation not to harm oneself, which is of great importance in Judaism. As children of God, we should cherish and esteem what we have been given. Taking care of one’s health and not destroying or defacing our body is both an expression of gratitude and a model for how all living creatures should be treated. The Talmud tells us that Hillel went to the bathhouse saying he was going to perform a mitzvah. When his students questioned him, the great Rabbi explained that to wash and care for one’s body is a mitzvah (Vayikra Rabbah 34:3). Hillel points out that even lifeless statues are cleaned and washed, and how could he do less for an actual image of God? To cut or abuse one’s body is to spurn the gift God has given.
This avoidance of pain is not only for oneself, and not only for human beings. The principle of Tsar Ba’alei Hayim, not causing needless pain to animals, is part of a commitment to relieve suffering in God’s world.
Our ancestors lived in a world in which self-harm was thought to be pleasing to the gods. In a moment of anguish, when externalizing the pain is so tempting, combining it with that presumption made it likely that they would whip themselves or scour their flesh. In just such times, the Torah offers both wisdom and comfort. Our mission is to lessen the violence and hatred and sorrow in the world. Do not injure yourself; you are not alone; in times of difficulty and even tragedy, there is a community that cares; life will continue despite your distress, and there is a reality greater than ourselves to Whom we can turn.
