Hypocrisy and two-faced on the international stage:Examining selective outrage in political stances

The Torah passages and Israel's holidays are full of important messages that are relevant and empower our day-today lives. Rabbi Shai Tahan, head of the Sha'arei Ezra community and head of the Arzi HaLebanon teaching house, opens the gates for us to understand these messages, from their source, in a clear way. This week –Hypocrisy and Two-Faced on the International Stage: Examining Selective Outrage in Political Stances

How hypocritical can Turkey be for condemning a justified war when, on 1915, the Ottoman authorities, which is present-day Turkey, arrested and deported hundreds of Armenian intellectuals and leaders from Constantinople? An estimated 800,000 to 1.2 million Armenians were subjected to death marches to the Syrian Desert in 1915 and 1916.

How hypocritical can Syria be for criticizing Israel after massacring over half a million of its own citizens, solely for opposing the sitting government?

How about Russia, which caused the death of close to 500,000 in their neighboring country without a justified reason?

And the list goes on, with almost every country and establishment that stands with the "peaceful Palestinians," who claim to seek only to live in peace and flourish.

Watching the world's hypocrisy in how it treats the situation in Israel brings to mind the first hypocrite from our parasha, Lavan. Let's analyze his name – Lavan means white. Why would someone be named white? The name is intended to camouflage Lavan's true colors, which are anything but white.

While his outward appearance and behavior may have seemed white, his true essence was far from it. In the teachings of Chazal, a hypocrite is aptly described as-צבוע  "colored." This characterization might stem from the idea that such individuals project various hues that diverge from their authentic selves, revealing the inconsistency between their external facade and internal reality.

Upon meeting Lavan with Yaakov, he rushes towards him, hugs him, kisses him, and displays affection. However, the reality is that these hugs were not loving hugs, but rather to check if Yaakov is hiding money in his pockets, and the kisses were meant to determine if he is concealing diamonds in his mouth. It reveals a two-faced nature, where the exterior shows love, but internally, Lavan is motivated by his own selfish interests.

Lavan then invites Yaakov to stay in his house, asserting that as relatives; he is welcomed, expressing his open hospitality. However, despite the invitation, it wasn't without a cost; Yaakov ends up working for Lavan as a shepherd.

The Ramban explains that Lavan skillfully steered the conversation by expressing a desire to have Yaakov stay with him without compensation. However, Lavan acknowledged that Yaakov's moral principles would prevent him from accepting such an arrangement. Therefore, recognizing Yaakov's elevated standards, Lavan proposed that Yaakov could contribute by working for him, allowing him to remunerate for his stay.

Then, Yaakov requests Lavan's permission to marry his daughter Rachel, anticipating the possibility of deception. Yaakov makes his intentions crystal clear, emphasizing that he specifically desires Rachel. To prevent any potential manipulation, Yaakov goes further, insisting that the intended bride must indeed be Lavan's daughter Rachel. Despite these precautions, Lavan still manages to deceive Yaakov by substituting Leah for Rachel. Lavan, in a display of apparent righteousness, justifies the switch by asserting the impropriety of marrying the younger daughter before the older. This deceptive act exposes the contradiction between Lavan's professed morality and his actions.

Perhaps this is why Hashem cautioned Lavan against communicating with Yaakov, whether with positive or negative (פרק לא, כד). Why discourage positive communication? The concern may lie in the fact that Lavan's seemingly favorable words could be deceptive, as they might stem from a hypocritical nature—superficially appearing good but concealing underlying negativity. This aligns with King Solomon's wisdom: "Do not be overly righteous nor overly wicked" (Kohelet 7:16-17). In a similar vein, the Sages advise caution against individuals who, like Zimri, simulate righteousness while secretly pursuing self-interest, akin to Pinchas (סוטה כב). This warning underscores the importance of discerning sincerity in both positive and negative interactions.

How can one effectively handle a deceptive individual? We find guidance from the example of Yaakov Avinu. When Rachel cautions him about her deceitful brother, Lavan, Yaakov responds by expressing his intention to engage with Lavan in a manner reflective of Lavan's own conduct (Rashi כט,יב). If Lavan chooses honesty, Yaakov is prepared to reciprocate with honesty. However, if Lavan resorts to deception, Yaakov is ready to outsmart him in his own cunning game.

This serves as a valuable guide for us as well. While it may not always be feasible to confront a two-faced person directly, there are instances where mirroring their approach becomes necessary. Nevertheless, the overarching reality remains that, in most cases, honesty and truth prevail. Dealing straightforwardly, exposing the truth, and shedding light on dishonesty often yield better results, especially in the face of today's prevalent hypocrisy. The power of truth stands as a potent force, capable of fostering genuine understanding and bringing about positive change.

This article was written in cooperation with Shuva Israel