An Orthodox Defense of the Designated Hitter

Rabbi Shmuel Jablon

 originally published in What's Jewish About America's Favorite Past Time? (College of William and Mary Press)

It might strike one as odd for an Orthodox Rabbi (even an Indians- and thus American League- fan) to defend the designated hitter rule.  For more than three decades baseball purists have attacked this reform of the orthodox rules of baseball. 

Of course, one could simply say that it’s only Torah that is unchanging.  Baseball, like all man made things, can change.  But I would suggest that, in reality, the designated hitter rule actually brings baseball further in line with Jewish tradition.  The designated hitter rule clearly delineates roles among players.  A pitcher is not a batter (which is apparent when one looks at batting averages of pitchers in the National League).  A special kind of batter (the designated hitter) is not a fielder.  Both roles are important, yet are clearly not the same.  This distinction of roles is indeed a very Jewish concept.

The designated hitter rule, as adopted by the American League in 1973, says that a team may designate one player to bat in place of the pitcher.  This results in the pitcher only pitching, one player only batting (in the pitcher’s stead), and the other eight players both batting and playing a position in their field.  This rule recognizes that pitchers generally have neither the training or ability to be major-league quality batters.  This was a dramatic reform of the baseball rules.  It should be noted that there have been other changes in the rules of baseball.  At the end of 1800’s the distance to home plate from the pitchers mound was lengthened.  In the 1920’s the spitball was outlawed (though each team could “grandfather” two spitball pitchers per team until they retired).  At the end of the 1960’s the pitching mound was lowered.   There have been various changes in how statistics have been kept.  Rules for stolen bases and saves have also evolved over the decades. [1] 

Within Judaism, there are clear differentiations of roles among different kinds of Jews.  The most notable example is the distinction between Kohanim (Temple priests), Levi’im (Temple Assistants) and Yisraelim (“regular” Israelites).  Among the Jewish People, G-d has defined the Tribe of Levi to be the tribe that is responsible for fulfilling certain sacred functions in the holy Temple.  Within this tribe, there is an even more select group, the Kohanim, who are responsible (among other things) for offering the sacrifices and blessing the Jewish people.   These are not just privileges, they are obligations.  The Talmud states:

            Said Rav Yehoshua ben Levi: How do we know that the Holy One Blessed is He desires the blessing of the Kohanim?  It says (Numbers 6), “And they shall place My Name upon the Children of Israel and I shall bless them.”  Rav Yehoshua ben Levi also said: Any Kohen that blesses shall be blessed.  Any Kohen that does not bless will not be blessed.  As it says (Genesis 12), “I will bless those who bless you.”  Rav Yehoshua ben Levi also said: Any Kohen that does not go up [to bless the people] transgresses three positive commandments- those of “thus you will bless,” “say to them” and “place My Name upon them.”  [2]

Kohanim also have extra laws of holiness they must keep, such as not coming into contact with a dead person who is not one of their close relatives and not marrying either a divorcee or convert. [3]

During the times of the Temple, there is one Kohen, the Kohen haGadol (High Priest) who performs certain roles that only he - and not even any other Kohen - may perform.  Chief among these roles is the offering of the Yom Kippur sacrifice[4], including the aspects of the service in the Holy of Holies where he is the only human being allowed to enter, and only on Yom Kippur[5].

This does not mean that Yisraelim are unimportant.  All Jews have commandments that they must perform and opportunities to achieve holiness.  They may even be held in higher regard that the priestly class.  The rabbis are clear, for example, that a Yisrael who, despite being the child of an adulterous or incestuous union, is a Torah Scholar (an earned achievement) is regarded higher than a High Priest who despite his exalted inherited status is unlearned.[6]  All elements of the Jewish people are essential for their spiritual and physical strength.  However, the fact remains that there are undeniable distinctions that are forbidden to be blurred.  Each must follow the laws pertaining to them, and nobody may assume the privileges or obligations of the other.

There are also distinctions between men and women.  Men and women have some different roles, most visible in regards to ritual practice.   The Mishna  states:

            …All positive commandments that must be done at a certain time - men are obligated and women are exempt.  All positive commandments that need not be done at a certain time, both men and women are equally obligated.  All negative commandments, whether or not they must be done at a certain time, both men and women are equally obligated - other than not rounding the corners of the hair or [the Kohen] not becoming impure by virtue of contact with the dead.  [7]

Despite the attacks of some, this is not a reflection of inequality.  As a matter of fact, there is a very strong view in rabbinic literature that women are on a higher spiritual level than men, which they have proven at various points in Jewish history.  For example, the Talmud states, “In the merit of the righteous women of that generation were the Jewish people redeemed from Egypt.” [8]  Women also didn’t participate in the sin of building the golden calf in the desert (Exodus 32), nor in the sin of the evil spies who said it would not be possible to conquer the Land of Israel (Numbers 13).  Rather, Jewish law is a reflection of the different roles assigned the genders (in some areas).   Women are exempt from performing most positive time bound mitzvot (commandments), such as praying three times daily at set times or putting on tefillin (phylacteries) every morning.   Women are presumed to be involved in other obligations (having primary responsibility for raising, and the only biological capability of bearing, children).  Thus, they are not part of a minyan of ten individuals with the obligation to pray at a set time, nor can they lead services for men (who have this obligation). [9]  All of these roles are vital in Jewish life, but are indeed different.  A man is not a woman, and a woman is not a man….Just as in the American League, a pitcher is not a hitter, and a designated hitter is not a fielder.  Both roles are essential, but are certainly different.

Baseball, like Judaism, has a love of tradition deeply ingrained within it (See my other essay in this volume.).    Whether or not the designated hitter rule results in more exciting games, or wiser pitching strategies that take only pitching and not pitchers’ hitting into account, is a lively debate among baseball historians and fans.  It is my contention, however, that its better defining the roles of various players results an even more traditionally Jewish-oriented game.

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