Forbidden Mixtures...

1. ForbiddenMixtures and Other Issues of Separation in the Sacred
Introduction - We principally close out our considerationof the mitzvot
related to the general topic of “who we are to be in sacred space” with a
discussionof the Biblical idea of forbiddenmixtures. We will also look at the
idea of naziriteship and what this odd way of being and its associated
practices might teach us about separation and living out the sacred in the
real world.
LI-LVI.Read Leviticus 19:19,Deuteronomy22:9-11.Maimonides wrote that
these mitzvot essentially are understood to prohibit the sowing of a field
with two kinds of seed, the sowing of (or eating or other using of) a
vineyard sown with any other seed than grape, the mating of animals of
different kinds, the working of two kinds of animals together, and the
wearing of a garment made of both wool and linen.
A. This all sounds very odd to us. So, let’s look at possible surface
meaning of these verses and then dig deep to see if we can find
underlying value for our lives. Rememberwe’re studying these words in
the context of the sacred, so I want you to keep that in mind as you
explore your own thoughts and come up with possible explanations. In
a moment,we’ll look at these separately, but let me ask this first
question. What in the world do you think, generally, these mitzvot are
about?

2. (One traditional view has beenthat these words teach us that we are not to
interfere with God’s creation. Each kind was created for a purpose known
and intended by the Divine. If we were to mix different kinds, thus creating
a new kind, we would alter God’s plan and, in doing so, assume a role that
belongs only to God.
A related idea has beenthat these mitzvot teach us to respect the integrity
of all the elements of God’s creation. We should guard against mixing
because we take away what is genuine and authentic from one kind when
we mix it with another.)
B. However much we might agree with these principles and the concerns
they reflect, how and in what ways, at least on the surface, might we push
back against taking the mitzvot that far?
(First, might one argue that science (which, in some ways, is the study of
God’s creation) teaches that certain mixing is in the natural order of things?
Species are often changed over time by breeding, environment, and
evolution.
Second, while there may be certain ideas made possibleby modern
technology that are out of bounds ethically and religiously (cloning, for
example), aren’t there others that we generally would deem to be

3. acceptable and indeed desirable? There are certainly examples of cross-
breeding that most think have improved the quality of plants and animals
and provided better sustenance and nutrition to people. Indeedmixing,
generally, is a key strategy in the advance of chemistry, often with many
positive effects, in improving the quality of life, curing disease and
prolonging life. In fact, sages over time have found ways to approve
practices that look very much like cross-breeding.
We acknowledge as we discussed inthe mitzvot related to idolatry that
mixing the heathen with the Godly is dangerous, thus prohibited. Further,
as we have beendiscussing in this chapter and will again discuss in a
moment, mixing the sacred and the secular can diminish the sacred and
harm our missionto bring greater holiness into the world. Nevertheless, our
tradition is full of mixing and adaptation that have been conducive to life
generally as well as our capacity to serve God in the world. I think, for
example, of the rabbis who preserved Judaism after the destruction of the
Second Temple. You would, of course, think of Christianity itself. People of
God have survived, and that survival has beenoccasioned by change,
renewal, and fresh growth.)
C. So, digging deeperand getting more specific, what is it about these
mixtures that God wants us to worry about? Let’s start with the easiest of
them. What’s wrong with yoking two different animals, say an ox and a
donkey, to work together?
(I love this one for many reasons. One is that this throws us right back into
the core ethics that underlie the holiness code itself. It’s fundamentally
about how we treat other living creatures, and ultimately each other. We

4. learn about and committo live by the principles of justice and mercy
through a rule about animals.
The donkey and the ox are different animals with different strengths and
different patterns of work. To plow them together is to say that we neither
understand nor respect the differences. We act as if the animals are
interchangeable objects, as if one is the same as the other. Further,
treating them the same is likely to cause each of them pain. Plus, we
render their work, which is done on our behalf, less effective and useful by
such means of yoking.
Would we wanted to be treated that way? Would our neighbors and kin
want to be treated that way? The first lesson we learn in forbiddenmixtures
is further instruction on how to “love your neighbor as yourself.”)
D. 1. Next, let’s look at the prohibitions against mixing wool and linen and
mixing seeds of other crops in the field with grapes? What in the world
might that be about?
(There is considerable uncertainty about these. Both of these have to do,
some sages argue, and I agree, with a concernabout too easily mixing the
sacred and the secular. Wooland linen were woven together in the curtain
in the Temple, and it’s argued the two should not be mixed in a secular
setting. Others say we don’t mix the two because pagan priests did so in
their garments.

5. As to mixing seeds in the vineyard, there are several, and different,
attempts at explanation. Here’s what I see:the chief product of the
vineyard, wine, has been used prominently both in ancient and modern
times in ceremoniesassociated with sacred encounter. We want to be sure
it is pure and unalloyed by another seed.)
2. Based on this discussion, what do you see as the possible purposeof
these mitzvot? What do we learn from the idea of refraining from such
mixtures?
(We must protectthe sacred. Our mission is to be a kingdom of priests and
a holy nation. And, for all the reasons we’ve discussed overthese many
weeks, it is in sacred space where we are instructed, inspired, and become
more committed to holiness, and it is in sacred space where we formally
encounter the Divine in worship, service, and offerings.
We are not constructed holy. Yet, we are constructed to be taught holiness,
to understand holiness, to choose holiness, and to work to bring holiness to
the world.
In order to best sustain the means by which we become holy, we seekto
keep sacred space pure and our experience there pure from the secular,
the ordinary. We come out into the mundane from the sacred to spread the
sacred, as we work to extend God’s sovereignty throughout the world.)

6. LVII-LXV.Read Number 6:3-7, 13-20.I have beenundecided as to how
and where to put the mitzvot regarding naziriteship in our discussion.
1. Why do you think I put it here?
(I think this is fundamentally a discussionabout a decisiona person living
in the secular world makes to effect a separation to serve a sacred
purpose. Nazirites separated themselves from their fellows and
consecrated their lives more fully to the service of God for a period of time.
The demands on their service exceededthe normal requirements of a
normal religious life. There is some real criticism of what appears to be
asceticism in these practices among certain sages. But we see evidence of
its practice both in Jewish and Christian history (such as perhaps with
Samson, Samuel, and John the Baptist).
2. I’m not suggesting that anyone here become anazirite. But what sorts of
extraordinary commitments might one make that would take one beyond a
sort of regular dedication to serving God? How would such service spread
the sacred/holy?
(Going on a mission? Putting aside one’s business, profession, or normal
life activity to spend significant time doing public service, charitable service,
study and teaching? Involvement with causes that bring one to a special
commitment to serve in a special way and make a more significant mark?)

7. 3. What meaning do you derive from the text specificallythat tells us of the
nature and quality of the commitment that the nazirite makes?
(The nazirite is to focus principally on his vow and fulfilling that vow. There
is to be no diversion to ordinary experiences, including the pleasure of
drinking wine or even intoxication, the concernand touch of death, and
vanity associated with the expressiveness of shaping and treating of hair.
The word for nazir has the same root as that of crown. The true sovereign
is one who governs his desires and his emotions.
As with other of these “purity” mitzvot, the rules make clear the need to set
boundaries betweenthe major dramas of our lives. If we are to perform our
vow and roles as God expects, we must do so fully engaged with each set
of vows, with each role made prominent and with focus, and then, after
transition, turn back to the other roles and responsibilities associated with
ordinary life. This affords the ordinary person the opportunity to lead a
sanctified life, even if but for a brief period of time, as does the priest or
Levite more fully in life.)
Conclusion
These mitzvot of purity, in sum, habituate us to a holy life, a life God
endows with grace, purpose, and shalom.
We are blessed with transitions betweenthe major dramas of our lives.
We evidence our holiness and commitment to the sacred on a daily basis
by being mindful of what we do to eat.

8. We take care to avoid doing that which brings on the spiritual disease of
tzara’at. We are vigilant about the corrupting influence of sinfulness and are
guided in how to know it and treat it when we encounter it.
We show care in how we treat and mix with other human beings, animals,
and plants with whom we share God’s world. We protect the sacred
experience and sacred space in order to assure its role in helping prepare
us to perform our mission for God in the broader world.
And, while God expects us to seek to be holy in the normal course of our
lives, we are enabled to to take time out of our lives to serve God in
extraordinary ways.
All of these instructions are designed to help us fulfill our part of the
covenant - to become a kingdom of priests and a holy nation to bring God’s
light to the nations.