Jews read sections of the Torah each week, and these sections, known as
parshiyot, inspire endless examination year after year. Each week we bring you regular essays examining these portions from a queer perspective, drawn from the Torah Queeries online collection, which was inspired by the book Torah Queeries: Weekly Commentaries on the Hebrew Bible. This week, Rabbi Seth Goren examines Parshat Re’eh and takes a look at the meaning behind the word “abomination.”
I have to confess that this week’s portion, almost through no fault of its own, kind of annoys me. It’s not the command to put false prophets to death or the requirement to tithe crops to the benefit of the priestly caste, both of which strike me as problematic, to say the least. My thoughts and frustrations are triggered by Parashat Re’eh’s mention of an abomination of significant proportions. No, not that abomination. That’s back in Leviticus 18:22. But it’s something that’s presumably just as bad. Yep, you guessed it: the camel, which, along with a whole host of other “unclean” animals, is dubbed an “abomination” smack dab at the start of Deuteronomy’s Chapter 14.
Go figure, right? Who’d have thought that the camel, even with its bad breath, rank odor and penchant for expectorating, is sufficiently revolting as to be classified as abhorrent? It certainly isn’t something that I remember being taught in Hebrew school. But lest the camel feel singled out, the list of biblical abominations is a lengthy one. The word often slogged through translation and dragged into English as “abomination” appears biblically no fewer than 105 times in one form or another, denoting anything from a deceitful merchant to intermarriage, from a “haughty bearing” to a person who incites siblings to argue with each other. Biblical “abominations” like these are merely one thread in a broader tapestry of ancient purity laws, and the actions, events and objects that potentially run afoul of these laws are many and varied.