Keep Far from Hypocrisy/ Parashat Re'eh
Bs"d
Keep Far from Hypocrisy
(The original was written in Hebrew. AI translation into English)
"Yet these you shall not eat from among those that bring up the cud or have split hooves: the camel, the hare, and the hyrax, for they bring up the cud but do not have split hooves; they are unclean for you."
(Deuteronomy 14:7)
In this week's parashah, the Torah presents the identifying signs of kosher animals: they must both chew their cud and have fully split hooves. Animals lacking either of these two סימנים are not kosher. Out of the many species that are prohibited, however, the Torah singles out four—the camel, the hyrax, the hare, and the pig—each possessing only one of the two kosher signs.
The Kli Yakar (Leviticus 11:4) asks two penetrating questions. First, why does the Torah specifically mention these four animals by name? Second, why does it begin by emphasizing the positive quality they possess—"for they bring up the cud"—before mentioning the missing sign that renders them impure? Would it not have been more appropriate to focus first on what they lack?
The Kli Yakar explains that the very presence of a single kosher sign actually intensifies their symbolism. The pig, for example, stretches out its split hooves as if to proclaim, "Look, I am kosher," while concealing the fact that it does not chew its cud. Chazal therefore compare Esau to the pig, for he projected an appearance of righteousness while hiding deceit within.
This, writes the Kli Yakar, represents all those whose outward appearance does not reflect their true inner character. Such hypocrisy is even more damaging than open wickedness, because at least the openly wicked make no pretense of virtue. Although animals themselves possess no moral qualities, the Torah teaches that the food we consume influences our spiritual disposition. One who habitually eats such animals may become more susceptible to the trait of presenting a righteous exterior while lacking genuine integrity within.
This sheds light on the severity with which our Sages viewed hypocrisy. Before his death, King Yannai warned his wife:
"Do not fear the true Pharisees, nor those who openly are not Pharisees. Rather, fear the hypocrites who appear to be righteous. Their deeds resemble those of Zimri, yet they seek the reward of Pinchas."
(Sotah 22b)
This lesson carries particular significance in the realm of education.
Children naturally trust the adults in their lives. They sincerely wish to follow the guidance of their parents and teachers. But when a child detects inconsistency between what adults say and how they actually behave, he is left deeply confused. Should he believe their words, or should he conclude that their actions reveal what they truly believe?
The Mishnah teaches:
"Not study is the essential thing, but action."
(Pirkei Avot 1:17)
Children absorb values far more from what they observe than from what they are told. The everyday example parents set—in the way they speak to one another, treat other people, and conduct themselves—becomes the child's most powerful form of education.
A well-known story is told about the Chazon Ish. He once saw a father angrily berating his son after the child had accidentally carried a muktzeh object on Shabbat. The Chazon Ish gently remarked:
"Today your son certainly learned that one must not carry muktzeh on Shabbat. But he also learned from your example that it is permissible to lose one's temper."
The lesson is profound. Our actions educate far more effectively than our words. We must therefore be especially careful never to appear hypocritical—demanding Torah values from our children while failing to live by those same standards ourselves.
Our Sages expressed this idea beautifully in Pirkei Avot. Many teachings begin with the phrase, "Hu hayah omer"—"He would say." The commentators explain that these words are significant: the Sage first was what he said. He did not preach ideals that he himself had not yet attained.
A young couple once asked one of the great Torah sages, "At what age should parents begin educating their children?"
He replied, "Twenty years before the child is born."
His answer captured a timeless truth: the foundation of a child's education begins with the parents' own self-education. Before we seek to shape the character of our children, we must first shape our own.
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