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Parsha Perspectives

by OZER ALPORT

כל אלמנה ויתום לא תענון אם ענב תענה אתו אם צעק יצעק אלי שמע אשמע צעקתו

“You shall not cause pain to any widow or orphan. If you [dare to] cause him pain – for if he shall cry out to Me, I shall surely hear his outcry.” (Exodus 22:21-22)

The Mishnah in Ethics of our Fathers (Pirkei Avos 3:17) teaches that “without derech eretz (literally “the way of the land,” but traditionally used to refer to proper conduct and behavior as defined by the Torah), there can be no Torah, and without Torah, there cannot be derech eretz.” This statement seems to present an enigmatic catch- 22 regarding the initial attainment of both Torah and derech eretz.

In his commentary on this Mishnah, Rabbeinu Yonah of Gerona (1180-1263) resolves the apparent contradiction by explaining that the Mishnah is discussing two distinct types of derech eretz. The first derech eretz refers to what is commonly known as essential good manners and interpersonal skills, which one must possess as a prerequisite to beginning to study Torah. The second derech eretz refers to an exceptional and heightened sensitivity to others, which can only be acquired through studying Torah.

One such example of this sensitivity can be gleaned from our verse, which cautions against causing pain to widows and orphans, who are often among the most helpless and tragic members of society. In doing so, the Torah, which never wastes a word, curiously doubles each of the verbs – 3 times in one verse! What lesson is the Torah coming to teach us?

An insight into these seemingly superfluous words may be gleaned from a powerful story I once heard. A young father and husband suddenly passed away one spring day. As his widow struggled to put the family back together and reassure the orphans, she was determined to make the upcoming holiday of Passover as beautiful as ever, even as she herself wondered who would sit at the head of the table and conduct the Seder.

As part of the traditional preparations, she took her children to get new shoes in honor of the holiday. The owner of the shoe store, familiar with the tragic plight of the family, attempted to cheer up the children by offering each a shiny balloon. While most of them seemed appreciative and momentarily forgot their troubles, one of the girls walked to the door and released her balloon skyward.

The mother, embarrassed at her daughter’s apparent lack of appreciation, proceeded to lecture her about the need for respect and gratitude. The innocent girl looked up at her mother, and through a tear-stained face managed to explain her actions: “Daddy didn’t get one.”

Although any humane person would naturally feel compassion at the plight of a poor widow or orphan, the Kotzker Rebbe, Rabbi Menachem Mendel Morgenstern (1787-1859) explains that the Torah is coming to open our eyes to a finer sensitivity which we are expected to internalize and strive to reach. Our verse uses three double expressions to alert us that the pain of widows and orphans is twofold. The Kotzker Rebbe explains that in addition to the natural hurt of the slight or insult which would be felt by any person, the cruel treatment reawakens deep wounds by causing them to think that if only their beloved father or husband was still alive, he could come to their defense. The intense cries which result will immediately arouse Hashem’s compassion, and it is for this reason that the Torah stresses the need to treat them with mercy.

Such empathy and consideration couldn’t come from the most sensitive human being, but only from the study of Hashem’s Torah. This, then, is the Torah’s derech eretz!

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Parsha Talking Points

by RABBI ELAZAR MEISELS

1. LIFE AND DEATH

“And when a man plots against his fellow to kill him intentionally, from My Altar you shall take him to die.” 21:14

Plots against his fellow – This teaches that only one who intended to kill his fellow is subject to this punishment, as opposed to a doctor who unintentionally harmed his patient or a parent or teacher who unintentionally struck a child too forcefully. – Rashi

Intentionally – The word used by the Torah is “b’mirmah,” which literally means “with deceptiveness.” This is because one who intentionally kills another person draws his strength from the primordial serpent who also utilized deception to cause Adam and Eve to sin, which resulted in death being introduced to the world. – Rabbeinu Bachya

From My Altar you shall take him to die – The Altar served a similar function as the Cities of Refuge did, in that an inadvertent murderer could not be killed by an avenger if he stood upon the Altar. In this instance in which the murder was intentional, he was to be forcibly removed even from the Altar which could offer him no protection.

Chasam Sofer (Rabbi Moshe Sofer) explains that the Altar upon which Temple Offerings were brought endowed us with great merit and increased our life span. Thus, it was an excellent refuge for one who sought to escape death at the hands of an avenging relative. When one plots to kill another, however, he diminishes life on earth, and therefore it is inappropriate for him to take hold of the Altar whose role is to increase life. Therefore, he must be physically removed from the Altar, for it is considered an abomination that he has taken hold of it.

2. HONOR AMONG THIEVES

“When a man shall steal an ox or a sheep and then slaughters or sells it, he shall pay five oxen for the ox, and four for the sheep.” 21:37

Five and Four – Why is he fined such an exorbitant amount? He has become entrenched in this sin and must pay dearly if he is to successfully uproot it. – Tosefta

Five and Four – Why does he pay five times the value for an ox and only four times that of a sheep? Rabbi Yochanan ben Zakkai explains that the Almighty took into consideration the loss of dignity suffered by the thief in each instance and fined him correspondingly. An ox which can be prodded to walk and need not be placed on the shoulders of the thief, entails less loss of dignity. Absent the atonement of the shame of carrying an animal on his shoulders, he must pay five times its value, which is the full fine for a sin of this nature. A sheep, on the other hand, must be carried long distances, entailing a certain degree of embarrassment for its bearer. Correspondingly, he must pay a slightly lesser amount since he already earned a degree of atonement through his shame. – Rashi

If the Torah accorded such respect to a lowly thief, how much more so does one who exerts himself to fulfill a mitzvah deserve to be respected. – Rabbi Simchah Zissel of Kelm

Strangely, although describing a thief, the Torah utilizes the dignified term, “ish,” rather than a lesser term such as “adam.” What redeeming qualities does one engaged in thievery have to earn this designation? Rabbi Simchah Bunim of Peshischah explained that there are three worthy lessons that every person can learn from a thief: 1. He is not dissuaded when he encounters hardships; 2. If at first he fails, he always tries again; 3. He will forgo his dignity to attain his goal. Though he uses these traits for an immoral purpose, we can learn from him and apply them to a more worthwhile purpose. In this sense, he is a teacher of virtuous qualities and therefore worthy of the more distinguished title.

3. FOOT SOLDIERS

“Three festivals you shall celebrate for Me each year.” 23:14

Three festivals – These three festivals are Passover, Shavuos, and Succos, and one must ascend to Jerusalem to celebrate these festivals in the presence of the Holy Temple.

Three festivals – The word actually used in the verse is “regalim,” which typically means “feet,” as opposed to festivals or occasions. Why was the less conventional term chosen in this case? To teach us that one should not ascend to Jerusalem on horseback or in a wagon. Rather, it is a special mitzvah to ascend using his feet by walking. For this reason, one who lacks two feet is not obligated in the mitzvah. – Rabbeinu Bachya

Midrash Tehillim [41] writes, “When we used to ascend to the festival in our covered wagons, we did so with our wives, children, and in great numbers.” This implies that they did not walk the entire distance. Rather, they rode animals and wagons until Jerusalem and only went on foot from the walls of Jerusalem to the Temple courtyard. – Ksav V’kabbalah

Rabbi Yosef Bechor Shor points out that these three time periods are usually joyous periods even without the addition of a formal holiday, for Passover is a time when we commemorate our freedom, Shavuos heralds the beginning of the crop harvest, and Succos marks the time when we gather in the harvested crop. All of these are inherently joyous occasions. A Jew however, understands that as a loyal and devoted servant of the Almighty, he must utilize intrinsically joyous occasions to intensify and deepen his relationship with G-d by including Him in his joy. Therefore, we ascend to the Holy Temple to celebrate with G-d just as one invites his closes friends and relatives to celebrate the most joyous occasions of his life.

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Partner Talk

PLEASE RISE

by RABBI REUVEN DRUCKER

Dear Rabbi,

My Torah partner of 5 years was kind enough to invite me to her daughter’s wedding in New York last week. It was the first time I attended a traditional Jewish wedding and was surprised at how comfortable I felt in this very unfamiliar setting. During the procession, as the bride and groom’s parents escorted their children, the guests stood up for them as they walked by. What is the significance of this, and why were the parents holding candles?

Thanks,
Caren H.

Dear Caren,

I’m so glad that you had an opportunity to attend the wedding and witness the outpouring of happiness that everyone feels when a new home among the Jewish people is being established.

A Jewish wedding ceremony is reminiscent of the Grand Wedding ceremony that took place between G-d (chatan – the groom) and the Jewish people (kallah – the bride) at Mount Sinai some 3300 years ago. The parallels between that “wedding” and every Jewish wedding thereafter are quite striking.

Last week in Parshas Yisro, we read that Mount Sinai was covered with a cloud and the giving of the Torah was accompanied with thunder and lightning. The chuppah is reminiscent of the cloud over the mountain and the candles held by the parents escorting their children to the chuppah are reminiscent of the lighting. In order for the first stage of the Jewish marriage (eirusin) to take effect, an item of worth needs to be transferred from the chatan to the kallah. Today, the chatan gives the kallah a wedding ring to effect the eirusin.  However, at Mt. Sinai, G-d gave Moses the stone tablets that contained the Ten Commandments in order to create the “marital bond.”

The famous statement of the Zohar that the Jewish people, the Torah, and G-d are one can be understood in the same light. Just as G-d told Adam to unite with Eve and become basar echad (one flesh), so too, the Jewish people with their “ring” [the Tablets, which represent the entire Torah] united with G-d to become inseparable. Later in Jewish history, after the First Temple was destroyed, the Jewish people questioned the prophet Ezekiel if they were still “married” to G-d, or had the Jewish people become a divorcee? Thus, the uniting of the Jewish people with G-d had always been understood as a “marriage.” It is certainly a poignant moment when the young couple unites under the chuppah with the transfer of the ring. I believe the reason is that this particular moment is a moment of eternity—the eternal coupling of the chatan and kallah, which is reminiscent of the eternal unification of G-d with His people. We are not only bearing witness to the establishment of a new Jewish home, but also to a significant episode in our history as a people.

You also asked why the guests rose to their feet as the chatan and kallah walked by. In truth, this practice is frequently misunderstood as a requirement to stand for the chatan, because Jewish tradition regards him as a king, for whom one must stand out of respect. However, as he walks to the chuppah, he has not yet officially assumed the title of chatan, since he has not performed the marriage rite of transferring the ring to the kallah. Additionally, no one stands for him after the wedding ceremony, when he is officially considered a chatan for seven days. Furthermore, everyone also stands when the kallah passes by, even though in Jewish tradition there is no notion of a queen. The real reason behind the practice is out of deference for the parents, who are engaged in the mitzvah of tending to the needs and honor of the chatan and kallah. Whenever individuals are engaged in a mitzvah that does not take place on a regular basis, there is a requirement to stand for them, in order to demonstrate one’s high regard for people who perform mitzvos. Tending to the needs and honor of the chatan and kallah is something the Midrash tells us we learn from G-d Himself, for when Adam and Eve were about to marry, there were no other people on the planet to show them honor. Therefore, the Midrash tells us, G-d Himself came to honor them.

Warmest regards,
Rabbi Reuven Drucker

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

by RABBI LABEL LAM

“He (Moses) took the Book of the Covenant and read it in earshot of the people, and they said, ‘Everything that G-d has said, we will do and we will learn!’” (Exodus 24:7) What was it that Moses read to the People of Israel?

Rashi tells us that Moses read the entire narrative “from Genesis (the beginning of Creation) until the giving of the Torah, as well as the commandments (see Talmud, Sanhedrin, 56b) that were given at Marah (a system of civil law, Shabbat, and honoring one’s parents).”

א) Why would reading these specific portions of the Torah inspire them to obediently accept upon themselves the rest of Torah?

ב) How can the Jewish People agree to “do” before “learning”? How can you do before knowing what to do?

ג) What common thread is there, if any, in the seemingly odd collection of mitzvot: a system of civil law, Shabbat, and honoring one’s parents?

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Parsha Summary

This parsha contains fifty-three mitzvot which touch on almost every aspect of Jewish life. Included in this parsha are the bases for laws concerning Jewish servants, relations between parents and children, civil fines, monetary obligations of borrowers, renters, owners of animals or utensils which damage persons or their property, and the responsibility citizens owe to the public welfare. There are prohibitions against witchcraft, and against shaming or defrauding the true convert, the widow, the orphan, and the poor. There are requirements to lend money to Jews in need. We are commanded not to blaspheme against Hashem, and not to curse the judges of the Jewish Court.

Many kashrus laws are included, as are procedural matters in courts of law to ensure that all who stand before the court will be treated fairly. Circumstantial evidence may not decide the law. Only direct and incontrovertible testimony of witnesses is admissible. We must assist a fellow Jew to unload an animal struggling under its load. Agricultural requirements of the shmittah (Sabbatical) year, as well as Shabbat and Yom Tov laws, are included are here. Strict prohibitions are enacted against making a treaty with the 7 Canaanite nations and against introducing any form of idol-worship.

Hashem reminds the nation that their well-being in the land of Israel will depend directly on their loyalty to His Torah. After the giving of the Ten Commandments, Moses is called back to Mount Sinai for 40 days and nights.

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