Parshas Bereishis- The Impunity of Shame

Bereishis is the first Parsha in the Torah, and is the beginning of the world as we know it. Hashem created the world and caused it to function in the ways He so desired. Adam and Chava were the first two humans. They were initially created on an extremely lofty level. The pasuk tells us that “They were both naked… and they were not ashamed” (2:25). Rashi explains that prior to sin they did not have the intellect to distinguish between good and evil. Their nakedness was nothing of concern to them. However, after consuming the prohibited fruit of the “etz hada’as,” the yetzer hara entered them, causing them to differentiate between good and evil. The next verse (3:1) introduces the “nachash,” the primordial serpent. Rashi explains that the natural order would have been for the Torah to follow with the verse discussing Hashem making clothing and dressing man. However, it first introduced the nachash. This was to highlight the reason for the snake’s evil attempts. He saw Adam and Chava naked and engaging in intimacy in public. He desired them, and thus attempted to cause them to disobey Hashem’s orders.

The clothing Hashem made for them are introduced later, after sin and retribution (3:21). Many of the commentaries understand that the pesukim are chronological. Man sinned and then Hashem clothed him. However, Rashi is clearly understanding that Adam and Chava were dressed prior to sin.  

How can we understand the need for clothing if they did not yet have the sensitivity to nakedness?

Furthermore, the pesukim state “they were not ashamed,” from the root word “busha.” Rashi writes that they did not know the ways of “tzniyus.” How are “busha” and “tzniyus” related, and distinct?

The Gemara (Yevamos 79a) teaches us that there are three distinguishing marks of the Jewish people. Jews are “rachmanim, bayshanim and gomlei chasadim,” “merciful, shamefaced, and perform acts of kindness.” The Gemara quotes verses to prove that each of these is an inherent Jewish trait. In regards to the characteristic of shame the pasuk states: “and His fear shall be upon your faces” (Yisro 20:17). At Har Sinai, the Torah was given amidst great intimidation. The people were fearful. Moshe explained to them that the experience of Sinai was to create a permanent marker of awe on their faces. This is expressed through being shame-faced.

Elsewhere, the Gemara (Beitzah 25b) seems to contradict this idea. A Beraissa (in the name of R Meir) teaches that the Jews were given the Torah because they are “azin,” impudent and stubborn. Had the Jew’s not received the Torah, no other nation would be able to withstand them. The Gemara (in the name of R Shimon ben Lakish) concludes that the Jew’s are the most brazen of the nations.

Are the Jewish people the most brazen nation, or shamefaced?

The Mishna (Avos 5:23) quotes two statements from Yehuda ben Teima. Firstly, one should be “az ka’namer,” “bold as a leopard” … to the will of Hashem. The second states that the “az panim” will go to Gehenom, and the “boshess panim will go to Gan Eden. 

How can we understand the requirement for “azus” in the service of Hashem?

The Rama (Orach Chaim 1:1, quoting Moreh Nevuchim) explains that one must be aware of Hashem’s presence even when he is alone. He will then act appropriately even in his innermost sanctum. Furthermore, if others mock him in his service of Hashem, he should disregard them and proceed anyhow. He should not be ashamed to do the right thing around such people.

The Aruch Hashulchan (Orach Chaim 1:17) understands that the Rama is highlighting two ideas. One must understand that Hashem is always around. He will then act appropriately even when alone, or with his immediate family. The second idea is that one must feel a sense of shame and subjugation in front of Hashem. If others mock him in his avodas Hashem, the shame he has in front of Hashem will overpower the shame he may feel from people.

The first idea seems to be the concept of tzniyus. A keen awareness of Hashem will cause one to realize that he must act appropriately even when no one else sees. He will feel a natural awe and act accordingly. Busha is the shame one feels in front of Hashem that can propel him to override his natural embarrassment in the face of scoffers. The two ideas are certainly linked. Tzniyus is more revealed in one’s private actions, and busha in the face of public humiliation.

The Jewish people are naturally brazen. This brazenness needs to be channeled through busha. When a Jew understands he is living with Hashem, he can disregard the world around him to do the right thing. This requires a great deal of stubbornness and impunity. The shame he feels by living in the presence of Hashem can help him to have the azus, impunity, to act correctly.

When Hashem gave us the Torah, He impressed upon us this mark of busha. It is a sense of a G-dly conscience. It is what makes us feel remorse when we act inappropriately. It is what we utilize to act indifferent to the pressures of a world full of corruption and confusion.

There is a fabrication of this characteristic that is extremely damaging. “Jewish guilt” as it is commonly known, is a misdirection of busha. Guilt is only acceptable if it helps direct one in a productive manner. In doing so, it can help one correct prior mistakes. However, if guilt stands alone without any productive outcome, it can cause a person tremendous problems.

Prior to sin, Adam was still required to wear clothing, as that symbolized his awareness that he was in the presence of Hashem. In later years, the experience at Sinai further impressed upon the Jewish people this idea. Rashi (Beitza 25b) understands that it is the continual involvement of Torah study that further breaks our natural azus. The more we study Torah, the more we are aware of Hashem’s greatness, and feel him in our lives. Thus we are able to act with might in the face of the public, due to our busha in the presende of Hashem.

I was once at a wedding of a cousin at K’far Chabad. I was approached by a holy Lubavither Yid, holding a huge bottle of vodka. After a few l’chaim’s, he shared a beautiful idea with me:

“Why do we only say l’chaim over alcoholic beverages? Why don’t we say it over orange juice or coffee? Other beverages, when placed in the freezer, change consistency, from liquid into ice. Alcohol remains the same, unchanged. A Jew must act consistently, regardless of the surroundings. We ask Hashem to give us a life, in which we always live with a keen awareness of His presence. This gives us the ability to act in His service, without paying heed to the corruption and confusion around us.”

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