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Deuteronomy 14:1 - Divine children, honor life.

Deuteronomy 14:1 - דברים 14:1

Hebrew Text

בָּנִים אַתֶּם לַיהוָה אֱלֹהֵיכֶם לֹא תִתְגֹּדְדוּ וְלֹא־תָשִׂימוּ קָרְחָה בֵּין עֵינֵיכֶם לָמֵת׃

English Translation

You are the children of the Lord your God: you shall not gash yourselves, nor make any baldness between your eyes for the dead.

Transliteration

Banim atem la'Adonai Eloheichem, lo titgoddu velo-tasimu korcha bein eineichem lameit.

Hebrew Leining Text

בָּנִ֣ים אַתֶּ֔ם לַיהֹוָ֖ה אֱלֹהֵיכֶ֑ם לֹ֣א תִתְגֹּֽדְד֗וּ וְלֹֽא־תָשִׂ֧ימוּ קׇרְחָ֛ה בֵּ֥ין עֵינֵיכֶ֖ם לָמֵֽת׃
בָּנִ֣ים אַתֶּ֔ם לַיהֹוָ֖ה אֱלֹהֵיכֶ֑ם לֹ֣א תִתְגֹּֽדְד֗וּ וְלֹֽא־תָשִׂ֧ימוּ קׇרְחָ֛ה בֵּ֥ין עֵינֵיכֶ֖ם לָמֵֽת׃

🎵 Listen to leining

Parasha Commentary

Introduction to the Verse

The verse (Devarim 14:1) begins by affirming the unique relationship between Bnei Yisrael and Hashem: "בָּנִים אַתֶּם לַיהוָה אֱלֹהֵיכֶם" ("You are children to Hashem your God"). This establishes the foundation for the subsequent prohibitions against self-mutilation and excessive mourning practices. The Torah emphasizes that as God's children, our conduct—even in grief—must reflect kedushah (holiness) and emunah (faith).

Prohibition of Self-Mutilation in Mourning

The verse forbids two specific mourning practices common among ancient pagan nations:

  • "לֹא תִתְגֹּדְדוּ" ("You shall not gash yourselves") – Rashi (based on Makkot 20b) explains this refers to making cuts or gashes in one's flesh as an expression of grief, a practice associated with idolatrous rites (Avodah Zarah 29a). The Rambam (Hilchot Avodat Kochavim 12:14) further clarifies that such acts demonstrate a lack of trust in Divine judgment.
  • "וְלֹא־תָשִׂימוּ קָרְחָה בֵּין עֵינֵיכֶם לָמֵת" ("Nor make any baldness between your eyes for the dead") – The Talmud (Kiddushin 36a) interprets "between your eyes" as the front of the head, prohibiting shaving a visible bald patch as a mourning symbol. The Sifrei adds that this applies specifically to excessive, disfiguring acts of grief.

Theological Significance

The Kli Yakar highlights the contrast between pagan mourning customs and Jewish belief. Pagans viewed death as an absolute end, leading to extreme despair, while Judaism teaches that the soul endures and is judged by Hashem. Excessive mourning implies a rejection of this fundamental principle. The Sefer HaChinuch (Mitzvah 468) connects these laws to the idea of imitatio Dei—since we are God's children, our actions must align with His holiness, avoiding destructive behaviors.

Practical Halachic Implications

The Shulchan Aruch (Yoreh De'ah 180) codifies these prohibitions, ruling that even scratching one's face or tearing hair in anguish is forbidden. However, the Rema notes that lightly pulling hair during intense grief (as a natural reaction) is permitted. The Mishnah Berurah (Biur Halachah) emphasizes that the Torah permits crying and other expressions of sorrow but draws a boundary at self-harm or pagan-like rituals.

Midrashic Insight

The Midrash Tanchuma (Re'eh 2) teaches that this verse reminds us that even in tragedy, we remain God's children. Just as a child trusts a parent's discipline, we accept Hashem's decrees with faith. The prohibition against extreme mourning thus reinforces our bond with the Divine, even in moments of profound loss.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Moed Katan 27b
The verse is cited in the context of discussing mourning practices, emphasizing the prohibition against self-mutilation and excessive mourning customs.
📖 Yevamot 13b
The verse is referenced in a discussion about the sanctity of the Jewish people and the prohibition against certain mourning practices.

Frequently Asked Questions

Q: What does 'You are the children of the Lord your God' mean in Deuteronomy 14:1?
A: This verse emphasizes the special relationship between the Jewish people and Hashem (God). Rashi explains that because we are His children, we must act with dignity and avoid pagan mourning practices like self-mutilation. The Rambam (Hilchos Avel 13:12) teaches that excessive grief is inappropriate for those who recognize God's justice.
Q: Why does the Torah prohibit making bald spots or cutting ourselves for the dead?
A: The Talmud (Moed Katan 27b) explains that these were pagan mourning customs, and the Torah forbids imitating non-Jewish practices (chukos hagoyim). The Sefer Hachinuch (Mitzvah 468) adds that such extreme displays of grief show a lack of acceptance of Divine judgment.
Q: How does the prohibition against self-mutilation apply today?
A: Today, this teaches us to mourn with dignity. While we may feel deep pain at a loss, Jewish law (Shulchan Aruch Yoreh Deah 180) prohibits cutting, scratching, or any self-harm during mourning. Instead, we channel grief into prayer, charity, and honoring the deceased's memory through proper Jewish customs.
Q: What lesson can we learn from being called 'children of God' in this verse?
A: The Sforno teaches that as God's children, we must recognize our inherent holiness. Just as royalty avoids undignified behavior, we avoid destructive mourning practices. The Midrash (Devarim Rabbah 3:14) compares this to a prince who must maintain his noble bearing even in difficult times.
Q: Does this verse mean Jews shouldn't mourn at all?
A: No - Jewish law has structured mourning practices (shiva, kaddish, etc.). The prohibition is specifically against excessive, destructive grief that was common among ancient pagans. The Rambam (Moreh Nevuchim 3:41) explains that Torah permits mourning, but sets proper boundaries to maintain our spiritual health.