Our Gemara on Amud Beis makes an interesting assertion about the state and sincerity of worship for pagans outside of Israel. Though they may profess or practice belief in certain deities, it is merely “a custom of practice inherited from their ancestors,” and without real intent to worship. This has implications, as an animal slaughtered by such a gentile will not be treated with the severity of an idolatrous sacrifice, which aside from not being kosher must also be destroyed and cannot be used for any benefit.

Religion uses rituals, and whether a religion is divine or made up, the rituals are subject to human processes. The Gemara (Avoda Zara 50a) recognizes that sacrificial ritual, whether it is Torah true worship or idolatry, has similarities — to the extent that certain criteria for idolatrous sacrifices must be similar to Beis HaMikdash sacrifice in order for it to even qualify as forbidden! This is known as “ke’eyn pnim.” Because humans are humans there are limited ways to express themselves. Celebrating through feasts and family gatherings, giving gifts, lighting candles, praying and fasting — those actions are used in most every religion. People in one generation get excited and devout, while the generation that inherited these rituals may take them deeper, rediscover them, or abandon them or follow them without much thought. Yeshaiyahu (28:13), speaking in God’s name, laments about the state of observance at his time:

“Because that people has approached [Me] with its mouth, And honored Me with its lips, But has kept its heart far from Me. And its worship of Me has been group obligations learned by rote.”

The human process of faith, belief or practice is subject to deterioration, especially on the level of becoming a ritual that is followed robotically.

There are antidotes to this deterioration. Seeing everything as new, being curious and not remaining stuck with assumptions. This is such a key element that Shulchan Aruch (O.C. 61:2) codifies it as part of the intentions in the obligation to recite Shma twice daily:

“[The verse states:] ‘Which I have commanded you today,’ (Deuteronomy 6:6) — which teaches that every day it should appear in your eyes as if it was new, and not like someone who already heard it many times and is [therefore] not precious to him.”

I heard in an online podcast from Dr. Roi Rozevitch a beautiful thought. If Plato showed up in downtown Greece today, or Confucius in downtown China, would anyone even recognize him or understand him? However, if Rabbi Akiva showed up in a Beis Midrash in Bnei Brak, Williamsburg or Teaneck, it would not take long to recognize who he was and to even converse with him. Why is this so? Because through deep transgenerational engagement in Torah study, we kept the culture alive. This is an astounding achievement in the history of men and nations.

A final note. The Gemara compares devotion to the Torah to a marriage (Berachos 57a, Me-Orasa Kehillas Yaakov — A betrothed.) The principle of newness is also applicable in a thriving marriage to keep romance and the spark alive. How is this done? Every day trying to see your spouse as a new person and not be stuck in assumptions and resentments. Maintain enough psychological differentiation that you do not get bored but rather experience him or her with an open mind to discover nuances and depth. Remind yourself that you can never fully know another person and not be fully known. Respecting this difference while also trying to engage allows for feelings of love and connection to develop because it becomes an ongoing discovery.

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Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, LMFT, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com