Tzelem Elokim: An Esteemed Status and a Great Equalizer

 

In Parshat Kedoshim we read (19:35):

לֹא־תַֽעֲשׂ֥וּ עָ֖וֶל בַּמִּשְׁפָּ֑ט בַּמִּדָּ֕ה בַּמִּשְׁקָ֖ל וּבַמְּשׂוּרָֽה

You shall not commit a perversion of justice with measures, weights, or liquid measures

We find the same language a few pesukim earlier (19:15):

לֹא־תַֽעֲשׂ֥וּ עָ֨וֶל֙ בַּמִּשְׁפָּ֔ט לֹֽא־תִשָּׂ֣א פְנֵי־דָ֔ל וְלֹ֥א תֶהְדַּ֖ר פְּנֵ֣י גָד֑וֹל בְּצֶ֖דֶק תִּשְׁפֹּ֥ט עֲמִיתֶֽךָ

You shall commit no injustice in judgment; you shall not favor a poor person or respect a great man; you shall judge your fellow with righteousness.

What’s the difference between these two commands?

 Some commentators suggest that verse 15 refers to formal judges while verse 35 refers to anyone in a position to measure something. Dr. Michal Tikochinsky suggests that beneath the surface here is a powerful statement by the Torah of the value of every person. Whether you are a fancy judge or a simple fruit vendor, both are called upon to not corrupt justice.  Both are informed that there is potential sanctity in their respective fields of work. Both are considered judges with all of the responsibilities and accolades attached therein: just as a judge on a Beit Din/ Sanhedrin when he takes his job seriously is considered as if he has partnered with God Himself, so too a salesman or vendor that acts appropriately is on similar spiritual standing. The Sanhedrin judge and the fruit vendor may occupy different ends of the social spectrum. Yet both of them - and everyone in between - is deserving of dignity and our respect.

 The word respect in Hebrew, Kavod, is related to the word Kaved, which means heavy. We show respect for someone by treating them and their concerns in a heavy manner- ie with attention and seriousness. The opposite of heavy is light- Kal. Kal is the root of the word Kilel- which means to curse and is also found in Parshat Kedoshim: Lo Tekalel Cheresh (19:14).

 The problem with cursing the deaf is more than just the cursing. The sin is exacerbated due to the object of that curse, ie a deaf person. The problem is that behaving in such a way shows how lightly that person is taken; how that person is treated without respect and is marginalized. It’s not surprising that the prohibition in the Torah is formulated in regards to a deaf person because those who are different, whether different due to skin color, learning differences, a disability, or mental health challenge, are often marginalized and taken lightly.

 Our rabbis promise that it is through honoring others that we ourselves are truly honored: Avot 4:1: Eizehu Mechubad? Hamechabeid Et Habriyot: Who is truly worthy of honor? One who is honored by others, one who feels honored internally and is therefore honored by Hashem.