Just as the megadef was punished for the words of blasphemy he uttered in the heat of an argument, similarly, people are liable for the damages they cause – and the lives they take – as a result of anger.
Parashat Emor concludes with the story of the megadef (blasphemer), the person who publicly blasphemed God’s Name. In response to this incident, God instructs Moshe that the blasphemer must be executed, and then proceeds to present seemingly unrelated civil laws – specifically, the consequences for murder, property damage, and bodily damage (24:13-22). The question naturally arises as to why God introduced these laws in the context of the megadef. Why did He find it necessary to discuss these subjects while instructing Moshe regarding the blasphemer?
One possible explanation relates to the fact that the megadef committed his blasphemy during an altercation of some sort. The Torah does not provide any details of this incident, but it does mention that this individual was embroiled in a conflict, during which he proceed to curse the Name of God. The Midrash (cited by Rashi) fills in the details of what transpired, but regardless, it seems clear that the megadef blasphemed God in the heat of a fight, in an outburst of frustration and rage.
This might explain why the law assigning capital punishment for blasphemy is followed by the laws of damages and murder. The Torah here is telling us that we are held accountable for actions resulting from strong emotions of anger and frustration. Just as the megadef was punished for the words of blasphemy he uttered in the heat of an argument, similarly, people are liable for the damages they cause – and the lives they take – as a result of anger. Violence – physical or verbal – is not an acceptable means of expressing displeasure. We are responsible for what we say and what we do in the course of heated arguments and controversy, and we may not excuse ourselves from refined, disciplined conduct on the basis of strong emotions.
The story of the megadef comes at the end of a sizeable segment of Sefer Vayikra devoted to various aspects of the theme of kedusha. The concept of “sanctity” is often associated with restraint and self-control, and this includes restraining anger. As members of the “mamlekhet kohanim ve-goi kadosh” (“kingdom of priests and sacred nation”), we must maintain our composure and dignity even when we are wronged, when we feel hurt and offended, when we are naturally aroused to anger. The ideal of “kedusha” requires us to avoid outbursts of emotion, to exercise self-control and patience, and act in a refined manner even in the heat of controversy.
Courtesy of Yeshivat Har Etzion - www.etzion.org.il