Our Gemara on Amud Aleph cites a prooftext from Daniel (1:8), which indicates a prototype of the prohibition against gentile wine, oil and other products:
Daniel set the matter upon his heart not to defile himself with the king’s food or the wine he drank, so he sought permission of the chief officer not to defile himself.
Daniel, a young Jewish exile groomed for the royal court, found the strength, resolved in his heart, to create a barrier between himself and his gentile colleagues. He knew that he needed this to help him remember his identity as a Jew and to hold strong against the temptation to fully acculturate. He must have seen parallels between himself and the Biblical Yosef, who was young, all alone, and in an alien culture facing many temptations. For both of them, success was as much of a potential temptation as oppression. Their talents were recognized, and rose the ranks, making a assimilation seductive.
Along those lines, let us pay special attention to the phrase of “set the matter upon his heart.” The heart is at least metaphorically, if not actually, the seat of emotions, residing in the main part of the body. The resolve and commitment against the social tide must come from the heart.
However, the scripture describes the heart of evil people as well:
Now Esau harbored a grudge against Jacob because of the blessing which his father had given him, and Esau said in his heart, “Let but the mourning period of my father come, and I will kill my brother Jacob.” Bereishis (27:41)
Yerovam said in his heart” (I Kings 12:26)
Haman said in his heart (Esther 6:6)
The scoundrel says in his heart (Psalms 14:1)
Bereishis Rabbah (34:10) notes a difference in how the scripture describes the righteous heart versus the wicked heart:
The wicked are under the control of their hearts…: But the righteous, their hearts are subject to them:
“Hannah was speaking to her heart” (I Samuel 1:13);
“David said to his heart” (I Samuel 27:1);
“Daniel placed in his heart” (Daniel 1:8);
The Midrash notes that when referring to the evil characters, they are described as speaking in their heart. However, the righteous are described as speaking to their heart or speaking on their heart. Akeidas Yitschok (90:1) notes that in the Shema declaration it also states (Devarim 6:6): “Take these words onto your heart…”
What’s the difference between “in the heart” and “on the heart” or “to the heart?” “In the heart” implies the entity is within the heart, thus the person’s self is inducted and given over to his emotions. But “on the heart” or “to the heart” implies the entity is external to the heart; the person’s self is separate from the passing but speaks to and collaborates with it.
Our passions and emotions are a vital part of who we are and what we do, however the horse cannot sit atop the rider but the rider must lead the horse.
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