Instead of providing signs to determine which birds are kosher, the Torah offers a list of nonkosher birds. All others are kosher. (In practice, Jews only eat birds that we are certain, by tradition, to be kosher.) In this listing, which appears in this week’s parsha of Re’eh, the Torah includes the “Raah, Dayah and Ayah.” According to the Talmud, these three names are referring to one bird. The Torah calls it by all its names in order not to give an opponent any opportunity to disagree, so that the one who wishes to permit it will say, “This one is named Dayah, not Ra’ah.”
I couldn’t help but notice that the name of this bird, Ra’ah (רָאָה) shares the root with the name of the parsha, Re’eh (רְאֵה). The etymology of the word means “to see.” In the context of the opening of the parsha, Moshe warns the Jewish people on behalf of G-d, “See, I set before you today a blessing and a curse.” Choosing the path of Torah is choosing blessing.
In the context of the nonkosher bird, the Talmud explains that it is called a Ra’ah because it sees very well. In fact, the Talmud declares, its eyesight is so keen that it can “stand in Babylon and sees a carcass in the Land of Israel!”
Although the Torah does not specify reasons why specific birds are prohibited, it is clear that nonkosher species of birds and animals possess negative character traits. Generally speaking, predators are not kosher. The Torah subscribes to the literal adoption of the saying, “You are what you eat!” Consuming food also means digesting and integrating the persona of that animal or bird. G-d advocates that we eat peaceful and tame creatures, not wild, predatory ones.
The Ra’ah is often translated as the vulture or kite, both birds of prey. It’s understandable that they wouldn’t be kosher. But why does the Torah emphasize the name Ra’ah, symbolizing its keen vision. How can great eyesight be considered a liability?
My friend, Rabbi Yosef Y. Jacobson posits that the answer lies in the careful choice of the Talmud’s words. The Talmud does not simply state that the Ra’ah has phenomenal vision. It tells us what the bird sees. “It stands in Babylon and sees a carcass in the Land of Israel.”
There are many wonderful things to see, especially in the Land of Israel. Yet, as a scavenger, all the Ra’ah sees is a carcass. In other words, it uses its superior eyesight to find something negative.
We humans are also susceptible to behaving like a Ra’ah. The Baal Shem Tov, founder of the Chassidic movement, explained that life is like a mirror. If we perceive defects and faults in others, it is a reflection of our own selves. My perception of others is shaped by my own personality. That’s why some people’s character traits irk me, while others may not be bothered by the same behavior.
We all have flaws. But self-love prevents us from acknowledging or focusing on these deficiencies. When we observe a shortcoming in someone else, it is an opportunity for self-reflection. Were we devoid of this very character flaw, we would not see it in someone else! The fact that I do see it, should serve as a wake-up call to assess my own weaknesses. It points to an unresolved issue deep inside of me, which is cause for earnest introspection.
If we look at others and see a “carcass,” it’s time to realize there’s something nonkosher about us. Seeing is a great virtue – if we use it positively.
This Shabbat is Rosh Chodesh Elul. As we begin the month of stocktaking, let us remember that there are two versions of seeing. Let us choose to see – Re’eh – the blessing and not see – Ra’ah – the faults in others. And, if we do see faults, let’s remember the message Hashem is giving us, and work on purging those traits and uplifting our character.
It’s all a matter of perspective. We can choose what to see, in others and in ourselves.