Parshas Shemini 5786 -Paths of Peace

Paths of Peace

In this week’s parsha, the Torah lists eight sheratzim—small creeping creatures—that transmit ritual impurity:

“These are the creeping animals that are impure to you… the weasel, the mouse, the tortoise… the anakah, the ko’ach, the lizard, the chomet, and the mole… whoever touches them when they are dead shall become impure until the evening.” (Vayikra 11:29–31)

Although the precise identification of some of these creatures is uncertain, the Torah makes clear that contact with any of them after death conveys tumah. This impurity has significant consequences: a person must immerse in a mikveh to regain taharah (Vayikra 22:6); certain vessels become impure and may even need to be destroyed (11:33); and food and drink can also become contaminated (11:34).

These creatures are generally considered repulsive. Yet one glaring omission stands out: the snake. Despite being perhaps the most feared and symbolically negative of all creatures, it is not included in this list. As a result, touching a dead snake does not transmit tumah.

This is surprising. The Torah itself presents the snake as the origin of death in the world, having led Adam and Chava to sin in the Garden of Eden (Bereishis 3:6). If anything, one might expect the snake to be the primary source of impurity. Why, then, is it excluded?

Rabbenu Bachye offers a striking answer. Indeed, the snake should have been included. However, the Torah deliberately omits it out of concern for human safety. If touching a dead snake would render a person impure, people might hesitate to kill a dangerous snake out of fear of becoming tamei. The Torah therefore excludes it—so that concern for ritual purity does not come at the expense of protecting human life.

This reveals a powerful principle: the Torah places human welfare above even significant ritual constructs like tumah. Rabbenu Bachye connects this idea to the verse, “All its paths are peaceful.” (Mishlei 3:17), explaining that “peaceful” includes concern for health, safety, and well-being.

This principle is reflected in halachah as well. The Rambam rules that if one must choose between lighting Shabbos candles or Chanukah candles, Shabbos candles take priority. Similarly, Shabbos candles come before Kiddush. Why? Because the light of the Shabbos candles fosters shalom bayis—peace and harmony in the home (Hilchos Chanukah 4:14). Once again, the Torah prioritizes human well-being and peaceful living.

The message is clear. The Torah is a blueprint for our lives, representing the best way to live. Even in areas of ritual purity, the Torah ensures that its laws promote safety, harmony, and compassion.

The Torah teaches us to prioritize the well-being of others, to foster peace within our homes, and to live with awareness of how our actions affect those around us. In doing so, we bring the Torah’s ideal of “peace” into the world and help create a more caring and harmonious society.