Adapted by Channie Koplowitz Stein
Can we imagine an experience more inspiring, awesome and other worldly than hearing God's voice and receiving the Torah at Mount Sinai? Yet immediately following this experience, the Torah records the very mundane and physical instructions for the construction of the earthen altar. First, we may not use gold and silver in its construction, for these were the materials used to fashion other gods. Then we are prohibited from using metal tools in its construction, for that is the material of swords, and the altar is an instrument for peace. Finally, ascending the altar must be through a ramp, not by stairs, "So that your nakedness will not be uncovered upon it."
Rabbi Wolbe zt”l suggests that these three specific prohibitions represent the three cardinal sins for which a Jew must be willing to die rather than transgress: worshiping other gods, murder, and illicit sexual relations. Rabbi Scher zt”l expands on this idea, explaining that these are not random instructions, but actual reflections of the Ten Commandments we had just received. While we may use no metal in the altar's construction, so may we not cause any semblance of murder, whether draining someone's blood by embarrassing them or otherwise. Covering the nakedness reminds us not only to avoid adultery itself, but also to avoid licentious actions, and to be modest in all our behavior, especially in our dress.
As a reminder of these laws, we remember that our table represents God's altar as we dedicate our homes to spiritual lives. Therefore, it is customary to remove the knives from the table before one begins the Birkat Hamazon/the Grace after Meals. We remind ourselves to be sensitive to others and not cause them pain.
However, the law of not revealing the nakedness of the kohain as he ascends the altar seems unusual. In effect, we are being told to be sensitive to inanimate objects, to the stones of the altar so as not to embarrass them. While it is true that these stones serve a holy purpose and should be treated with respect, as Rashi says, our Sages in the Gemarra teach us that by respecting these stones, we are respecting the God Who gave this command and maintaining the dignity of His servant, and, by extension, to every Jew. We may not let the outer trappings of civility and respect hide inner feelings of contempt and scorn, writes Rabbi Belsky zt”l.
If we disrespect the stones that serve Hashem, we are subtly disrespecting Hashem Himself. Therefore, we respect the stones of our shuls, and respectfully back away from the Kotel.
But each Jew is also an image of God, instilled with the neshamah, the breath of Hashem, and must be respected as such. Each Jew has intrinsic value. Even more than the stones of the mizbeach deserve respect, each Jew deserves respect.
It is in this respect of our table representing the mizbeach that Rabbi Belsky notes that inviting others to our table, showing them the respect and dignity of one created in the image of God, that we demonstrate our esteem for our fellow Jew, bring atonement for our sins, and pave the way for a new altar in our rebuilt Beit Hamikdosh.
Each of us is careful with our own self respect, writes Rabbi Weissblum in Heorat Derech, for we each sense the image of God within ourselves. Therefore it behooves us to recognize the image of God in the other as his essence as well, and be careful not to denigrate him. If we do not treat the other with dignity, we are humiliating him and, by extension, humiliating Hashem Himself, adds Rabbi Ezrachi, for, just as we have a need for the mizbeach, so does each person have a purpose.
Rabbi Mordechai Schwab zt”l, citing Rabbi Yerucham Levovitz zt”l, adds that each human being, including non Jews, have a purpose, and all should be treated with respect. Acknowledge everything and everyone, from the mailman to the garbage collector, for each serves a purpose. Appreciate everything, even the smallest of insects, and you will avoid the danger of scoffing at creation and especially at others. Even the lowly mosquito had its mission; it drove Titus insane when it entered his ear/nose and ate away at his brain. Belittle nothing in this world, for belittling inanimate objects will eventually lead to belittling human beings.
When we integrate within ourselves the message of treating even inanimate objects with respect, we will act in accordance with this belief. For example, says Rabbi Levovitz, we will remember to return a sefer we used to its designated place on the shelf instead of leaving it haphazardly on the table.
Even the land has sensibilities, notes Siach Mordechai. When the spies spoke loshon horo about Eretz Yisroel, and the Nation listened, they were severely punished. And animals? [Pet owners are very aware of their pets' reactions to words of praise or scolding. CKS] Even wild animals God's creatures, deserve respect. The Gemarra relates how Rabbi Chaninah ben Dosa once addressed a lion by calling it weak. When the lion ran away, Rabbi Chaninah chased it to apologize, for Hashem had called the lion strong.
Our Patriarch Yaakov Avinu is also a model of sensitivity to animals, continues Rabbi Ezrachi. When Yaakov sent Yosef Hatzadik to look for his brothers and inquire about their welfare, he also told Yosef to check on the welfare of the sheep. [We are familiar with Moshe Rabbenu carrying the lamb back, the lamb who had been thirsty and searched for water. CKS]
Living in the physical world, we classify inanimate objects as he lowest form of creation. But, writes Rabbi Bloch zt”l, their essence is in the heavens, and there they are on a much more exalted level and have feelings. Everything done to them on earth is reflected onto their model in heaven where they can feel the respect or disrespect shown them on earth. Just as our brain can often sense what happens to any part of our body even before or without that body part being aware, so does the "brain" of the inanimate object sense the "damage" to its representation on earth. [If we touch a hot stove, we pull our hand away before our hand actually feels the burn, for our brain has already felt it. CKS]
Just as we served Hashem by offering burnt and peace offerings on the altar, so does the food on our tables, our personal mizbeach, contain a hint of the sanctity of these offerings. Therefore, reminds us Rabbi Lopian zt”l, we must treat our food and our leftovers with respect, we must be careful even with the crumbs. As Rabbi Schwab notes, food is a vital necessity of life, and therefore it merits great respect.
We are blessed to live in a country with an abundance of food. As an unfortunate result, there is much food waste, whether in a school cafeteria of at a catered simchah, warns us Rabbi Pam zt”l. Steps should be taken to eliminate or at least reduce this waste, not only because it is wasteful, but also because it is disrespectful to its purpose. [Today B"H there are organizations that collect food from catering halls and distribute it to those in need. CKS] Frankly, writes Rabbi Walkin zt”l, whether the object of our derision is aware of being disrespected or not is irrelevant; the damage is to our own character.
Rabbi Weissblum points out a psychological truism. If you have self esteem, if you recognize the Godly image within yourself, you will recognize that Godly image also in another human being. It is those who have a poor self image who project that low image on others and feel they must denigrate them. And this applies to inanimate objects as well as to people. As Rabbi Yosef Salant zt”l says, when you find fault in others and treat them disrespectfully, you are revealing your own shortcomings and projecting them on others. When we see the intrinsic worth in everything, "My soul will sing to You... Hashem, forever will I thank You," (Tehillim 30:13)
Rabbi Pelcovitz, observes that we wrongly are concerned more about the opinion of others, of appearances, rather than on authenticity to our true selves. The form and how it is perceived becomes more important than the essence of the act, particularly in mitzvah performance.
When we recognize our own worth and the tzelem Elokhim within ourselves, we will naturally give dignity and respect o everyone and everything, whether it is another human being, the stones of the altar, the food we eat, or anything else Hashem has created in the wonderful world He has placed us in.