[Par-reg] Parshat Re'ay 2 additional shiurim
Menachem Leibtag
tsc at bezeqint.net
Thu Aug 28 12:15:04 EDT 2008
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THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
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*****
Who's to Blame, or What's to Gain
There's a short sentence in Parshat Re'ay, that
appears to be 'misplaced' – for it commands us to
'remember our slavery in Egypt' specifically on the
holiday of Shavuot! [See Devarim 16:12]
Would it not have made more sense to include
this commandment together with the laws of Passover?
In the following shiur, we'll explain how this
'misplaced pasuk' is precisely where it belongs, by
considering its connection to a mega-theme of the Bible
(and Sefer Devarim).
Hopefully, it will also shed some light on what we
can relate to more 'current' events.
INTRODUCTION
As you were probably aware, the Torah 'repeats'
the holidays towards the end of Parshat Re'ay (see
16:1-17). In that section, we find three distinct
'parshiot'; corresponding to Pesach (16:1-8), Shavuot
(16:9-12), and Succot (16:13-17).
[In Chutz la'aretz, this section is the Torah reading
for 8th day of Passover, 2nd Day of Shavuot, and Shmini
Atzeret!]
Even though these laws seem to be pretty much a
repeat (or summary) of the laws of the holidays recorded
earlier in Chumash (see Shmot 23:14-17, Vayikra 23, and
Bamidbar 28-29), this unit adds (and emphasizes) an
additional element - the need to celebrate these three
'pilgrimage holidays' at "ha'makom asher yivchar Hashem"
[the site that God will choose].
[See 16:2,6,7,11,15 & 17! - In our previous shiur, we
explained how this was congruent with theme of "ha'makom
asher yivchar Hashem" that began back at the beginning
of Parshat Re'ay.]
However, there is another "chidush" [something
new] in this section, i.e. the commandment of "simcha"
(see 16:11 & 16:14-15) – i.e. to rejoice before God.
Yet for some reason, this commandment is mentioned
specifically in regard to Shavuot and Succot (and not in
regard to Pesach).
To explain why, we must take a closer look at
how the Torah words this commandment 'to rejoice'. In
doing so, we will arrive at a deeper understanding why
the Torah tell us immediately afterward 'to remember'.
SIMCHAT YOM TOV – FOR WHOM?
Let's begin our study with the laws of Shavuot
in Parshat Re'ay. Note how the opening psukim describe
what appears to be a very simple agricultural holiday,
thanking God for the seasonal grain harvest.
"Count seven weeks; from the time the sickle is first
put to the standing corn, you shall begin to count seven
weeks.
And you shall keep the 'feast of weeks' unto Hashem your
Lord – by the measure of the freewill-offering of thy
hand, which you shall give as Hashem has blessed you."
(16:9-10)
This commandment to keep "Shavuot" is followed by
the special mitzvah to rejoice on that holiday. As you
read these psukim, pay careful attention to WHO is
commanded to be happy:
And you shall REJOICE before HASHEM... you & your son &
your daughter & your man-servant, & your maid-servant, &
the Levite that is within your gates, & the stranger, &
the orphan & the widow, that are in your midst - in the
place which Hashem shall choose to cause His name to
dwell there. And your shall remember that you were once
a slave in Egypt..." (see 16:11-12)
Two obvious questions arise :
1) Why doesn't the Torah just tell us that EVERYONE must
be happy? [Why such a lengthy list of people?]
2) What is the purpose of the 'additional' commandment
to remember that we were once slaves in Egypt? Wasn't
that the purpose of the holiday of Passover, celebrated
only six week earlier!
Furthermore, when the Torah continues with the
laws of Succot, we find a similar commandment to REJOICE
on that holiday as well, followed by an almost identical
lengthy list of people who need to be happy (see 16:14)!
Yet for some reason, this 'mitzvah to rejoice' is only
recorded by Shavuot and Succot, but not by Pesach.
The answers to these questions (as you probably
guessed) are inter-related, and relate to the purpose of
these two harvest holidays – Shavuot, when we thank God
for our grain harvest; and Succot – when we thank God
for our fruit harvest.
LAND OWNERS & HAPPINESS
Take a look once again at the list of the people
who the Torah commands to rejoice, noting how just about
all of them do not own land. The Levite by the Torah's
decree (see 18:1), the stranger due to his social
predicament, the orphan and widow due to a family
tragedy.
Note how this list looks more like a roster of
those who are NOT happy at this time of the year – as
everyone around them are gathering their wealth (while
own nothing).
In other words, the land owner will be very happy
during this time of year - even if the Torah didn't
command him to be happy; while the other people in the
Torah's list will not be happy (more likely jealous),
commandment or not!
And this is exactly what the Torah is talking about!
Unlike our original assumption, the Torah does not
command everyone in this list to be happy; rather it
commands the land owner to share his natural happiness
with the 'have-nots'.
Surely he must rejoice by thanking God for his
harvest, but he accomplishes this by sharing his produce
with the downtrodden, helping them rejoice at this
special time of the year.
This interpretation also explains why this mitzvah
of "simcha" is recorded in regard to Shavuot and Succot
– which are both seasonal harvest holidays, and not on
Pesach – when the harvest is just beginning, and its
outcome remains in doubt
[This does not imply that there is not a mitzvah of
"simcha" on Pesach, rather its application by providing
for the needy does not apply in realm of agriculture
(harvest produce), as it does on Shavuot & Succot .]
REMEMBER YOU WERE ONCE A 'HAVE-NOT'!
This interpretation also neatly explains why the
Torah reminds us to remember that we were once slaves in
Egypt, specifically after this commandment to rejoice
with the downtrodden on Shavuot. Recall once again the
juxtaposition of these two commandments:
"... REJOICE before HASHEM... you & your son & your
daughter & your man-servant, & your maid-servant, & the
Levite that is within your gates, & the stranger, & the
orphan & the widow, that are in your midst....
** Remember that you were once a slave in Egypt!"
This 'reminder' to - remember you were once a slave
– should not be understood as an additional commandment,
but rather as a 'statement of motivation'. In other
words, to make sure that we fulfill the Torah's
commandment that we share our happiness with the needy,
the Torah reminds us that once the entire nation of
Israel was in the position of the 'downtrodden' under
Egyptian bondage. That difficult experience should be
remembered to sensitize our feelings toward the poor,
and hence motivate our commitment to follow God's
command to share our rejoicing on Shavuot and Succot
with the 'have-nots'.
In fact, that may have been the very reason why God
put is through that difficult period of "shiabud
mitzraim" – enslavement in Egypt- in order to sensitize
our national character, to ensure our constant awareness
to care for social justice.
THE SAME PHRASE THROUGHOUT SEFER DEVARIM
To support our interpretation that to 'remember
you were once a slave in Egypt' should be understood as
a 'statement of motivation' (and not a separate
mitzvah). Let's examine how this identical phrase is
used numerous times in Sefer Devarim, and always in this
same context, i.e. as a motivator to follow commandments
relating to social justice.
EVED IVRI
Previously in Parshat Re'ay, in regard to the
laws of how to free an "eved ivri" [a Hebrew servant],
we find this exact same phrase:
"If your brother, a Hebrew man, or a Hebrew woman, be
sold to you, he shall serve you six years; and in the
seventh year thou shall let him go free. And when our
let him go free – don't let him go empty; You shall
furnish him liberally out of thy flock, and out of thy
threshing-floor, and out of thy winepress; of that which
Hashem has blessed you...
** Remember that you were once a bondman in the land of
Egypt, and Hashem redeemed you..." (see 15:12-15)
Clearly, in this context, this phrase serves as a
'motivator' to keep the previous commandment (and not as
a commandment in itself). [Note how most all of chapter
15 relates to social justice.]
IN PARSHAT KI-TEZE
Later on in Sefer Devarim, we find numerous
mitzvot relating to social justice, and especially in
chapter 24. We bring two examples where this phrase is
used once again as a 'motivator':
"Do not oppress a hired servant that is poor and needy,
whether he be your brother or a stranger in your land...
In the same day thou shalt give him his hire....
Do not pervert the justice due to the stranger, or to
the orphan; nor take the widow's raiment to pledge.
Remember that you were once a bondman in Egypt..."
(see 24:14-18)
Only a few psukim later, when the Torah
discusses the laws of "leket" & "shikcha", we find this
phrase once again:
"When you reap thy harvest in thy field, and hast forgot
a sheaf in the field, thou shalt not go back to fetch
it; it shall be for the stranger, for the orphan, and
for the widow ....
When you beat your olive-tree, do not go over the boughs
again; it shall be for the stranger, for the orphan and
widow.
When you gather the grapes of thy vineyard, do not glean
it, it shall be for the stranger, for the orphan and
widow.
Remember that you were once a bondman in Egypt..."
(see 24:19-22)
IN THE TEN COMMANDMENTS!
Based on these examples, we can bring one final (and
thematically significant) proof from Sefer Devarim – and
this time from the Ten Commandments!
Recall how the Fourth Commandment - to keep Shabbat
- is worded differently in Sefer Devarim. Not only is
the opening word "shamor" instead of "zachor", but the
very reason for keeping Shabbat is different. According
the Commandment in Shmot, the reason for resting on
Shabbat is to remember that God created the Heavens &
Earth in seven days; while the reason to rest in the
Sefer Devarim version is to allow your workers a day of
rest!
As you read this Commandment, note how we find our
'phrase', and how once again it is employed as a
'motivator' – to ensure that we keep this commandment:
"Observe the sabbath day, to keep it holy...
You shall not do any work, you, nor thy son, nor thy
daughter, nor thy man-servant, nor thy maid-servant...
nor the stranger that is within thy gates; in order that
your man-servant and thy maid-servant may rest as well
as you!
Remember that you were once a bondman in Egypt and the
LORD thy God brought you out..." (see 5:11-14)
We are commanded to rest on Shabbat, in order that
our workers can rest – followed by the 'motivator':
Remember you were once a slave in Egypt – and there,
your bosses never gave you a day of rest!
Based on these numerous examples, the meaning of the
phrase 'Remember you were once a slave in Egypt' is very
clear in Sefer Devarim. It consistently serves as a
'motivator' to encourage us to keep a rather wide range
of laws, but all relating to social justice – and our
need to be sensitive to the needs of others.
A MEGA-THEME
Let's return for a minute the concluding lines
of the mitzvah to keep Shabbat in Sefer Devarim. Even
though it is commonly understood that the reason for
Shabbat in Devarim is to remember the Exodus ("zecher
l'yetziat Mitzraim"), a careful reading of its final
lines leads us to slightly different conclusion:
"Observe the sabbath day, to keep it holy ... You shall
not do any manner of work... in order that your servant
and maid-servant may rest as well as you. Remember that
you were a servant in the land of Egypt, and God brought
you out with a mighty hand and an outstretched arm;
THEREFORE God commanded you to keep the sabbath day "
(5:11-14)
Note how the purpose of Shabbat, according to
this commandment, is NOT to remember the Exodus, but
rather to allow your workers a day rest! This
commandment, as we explained above, is followed by the
'motivator' – Remember you were once a slave in Egypt.
In other words - when you were slaves in Egypt, you
masters never gave you a day of rest. Now that you have
become God's special nation, be sure give your servants
the kindness that you wished your masters had given you.
However, immediately after this 'motivator'
statement, we find an additional comment, which explains
HOW God brought us out of Egypt (see again the quote
above). It appears that the Torah wants us to remember
(on Shabbat) not only that we were once slaves in Egypt,
but also HOW God took us out of Egypt.
In the context of giving our workers a day of rest,
it makes sense that we must remember our 'slavery in
Egypt', but why must we also remember that God took us
out? Is this simply an expression of gratitude, or does
this comment serve as a 'motivator' as well? If so,
what is its meaning?
To answer this question, we must return to our
discussion of the purpose of "brit bein ha'btarim" (see
related shiurim on Parshat Lech Lecha, Sefer Shmot, and
the Haggada), and the reason why God forecasted Am
Yisrael's 'bondage in a foreign land' at the same time
when he chose Avraham Avinu to become the forefather of
His special nation.
In those shiurim, we explained how God chose Avraham
to establish 'model nation' (characterized by "tzedek
u'mishpat" /Breishit 18:18-19), that would bring the
'Name of God' to mankind. Towards this purpose, God
promised Avraham not only offspring and a special land –
but He also forecasted the need for his offspring to
endure decades of slavery followed by redemption – in
order to become that nation. We posited that one of the
reasons for that 'slavery experience' would be to
'sensitize' the nation – to encourage them to establish
a nation with a much higher moral and ethical standard
(than Egypt).
If so, one could suggest that the Torah mentions the
Exodus in relation to Shabbat in order that we remember
WHY God took us out Egypt (and not simply that He took
us out).
In this sense, our mention of the Exodus on Shabbat
serves not only as an expression of gratitude, but more
so as a 'recognition of destiny and purpose'.
[This would be the deeper meaning of "zecher le'yetziat
mitzraim" that we mention in Kidush on Friday night.
See also Rashi on Shmot 13:8 ("ba'avur zeh"), where he
explain to our children how God took us out of Egypt in
order that we eat matza (& keep all of His mitzvot); in
contrast to eating matza - because God took us out of
Egypt.]
This mega-theme is congruent with Sefer Devarim, for
in the main speech, Moshe Rabeinu is teaching Bnei
Yisrael the mtizvot that they must keep once they enter
the Land of Israel. As the overall purpose of these
mitzvot is to establish Am Yisrael as a nation
representing God, it only makes sense that we find this
theme of 'remembering you were a slave in Egypt'
repeated so often. [See Devarim 4:5-8 and 26:16-19.]
A SIGNIFICANT CONTRADICTION
This apparent contradiction in regard to the
reason for Shabbat between Shmot (to remember Creation)
and Devarim (to be kind to your workers) carries a very
powerful message.
By intentionally 'contradicting itself', the
Torah expects the reader to notice this contradiction
and contemplate why! In other words, why would the
Torah first provide a reason for Shabbat in the realm of
one personal relationship with God ("bein adam
la'makom"), and in a later version of the Ten
Commandments provide a totally different reason in the
realm of man's relationship with his fellow man ("bein
adam le'chaveiro").
This contradiction may be precisely the message!
The simple recognition by man that God created the
heavens and earth is not enough. For that knowledge to
become meaningful, man must translate his intellectual
understanding into the realm of his daily actions, or in
our case, to the realm of social inter-action. In this
manner, he not only shows God his belief in Creation,
but also his recognition of its purpose.
[It should be noted that these two 'complementing'
reasons for Shabbat appear in Sefer Shmot itself (and
are not only a contradiction between Devarim and Shmot).
See Shmot 23:9-12, noting the context on Shabbat within
the laws of Parshat Mishpatim.]
BACK TO SHAVUOT
With this background, we can return to the laws
of Shavuot in Parshat Re'ay. Recall how the first
commandment is to rejoice before God at the time of your
grain harvest (see Devarim 16:9-11) – which was followed
immediately afterward by the commandment to rejoice
together with those who don't own their own land.
Here were find a theme very similar to what we
found in regard to Shabbat. The Torah wants the farmer
to recognize that his harvest comes from God, but to
formalize that intellectual understanding, the Torah
commands the farmer to take action. He must rejoice in
front of God by sharing his harvest with those who are
needy - with those who would otherwise be rather
depressed during this time of the agricultural year.
We find a beautiful expression of this
understanding in Rashi's commentary to these psukim:
"The Levite, stranger, orphan, and widow: - My four
against your four: your son, daughter, servant, and
maidservant. If you make My four happy, I [God] will
make your four happy." (See Rashi on 16:11.)
BACK TO SEFER SHMOT
This concept, that our slavery in Egypt should
serve as a 'sensitizing experience' for all future
generations of Am Yisrael, finds a similar expression in
Sefer Shmot – both at the beginning and end of a full
set of ethical laws within Parshat Mishpatim (see 22:19
thru 23:9). That section of ethical laws begins with:
"And a stranger shalt thou not wrong, neither shalt thou
oppress him; for you were strangers in the land of
Egypt.
Do not afflict any widow, or fatherless child. Should
afflict them in any wise--for if they cry at all unto
Me, I will surely hear their cry...."
And concludes with:
"Keep thee far from a false matter ....Do not take a
bribe...
Do not oppress the stranger - for you know the soul
[nefesh] of a stranger, seeing you were strangers in the
land of Egypt." (see 23:7-9)
This theme which he have discussed in Sefer
Devarim had already emerged when the Torah presented its
first set of laws that followed the Ten Commandments (in
Parshat Mishpatim).
BACK TO THE FUTURE
We will never know for sure exactly why God
found it necessary to put us through such a difficult
bondage in Egypt. Was it in punishment for the sins of
our forefathers, or was it in preparation for the
challenges of our future?
We may conjecture and ponder, but we trust that God
is just in all His ways (see Devarim 32:4-6).
However, based on our shiur, we do have a pretty
good idea of how God wanted us to learn from those
negative experiences; and how our national suffering can
become the impetus for the improvement of our own
behavior.
Similarly, we will never know for sure exactly why
God has brought upon us such calamity throughout the
thousands of years of our history, even in our own time.
We may conjecture and ponder, but we will never know for
sure.
But we can be pretty sure that God would expect that
we become sensitized by our experiences.
After the difficult events of the last month, we
could dedicate our energies in search of who's to blame,
or to gloat in 'I told you so', or to conjecture
regarding God's deeper motives.
However, we can also take 'hint' from God that he
would like us to improve ourselves. To increase our
sensitivity for those who are homeless, for those in
need of food, and for those in need of friends.
Over the last few weeks, we have seen the brightest
side of our nation, in acts of "chessed" [kindness] and
"gevurah" [bravery]; as well its darker sides in the
neglect and corruption of its institutions, and the
despair of those in need.
If we follow the lesson from Parshat Re'ay, we have
much to gain – if we can translate the understanding of
our experiences into actions of increased "chessed",
"mishpat", and "tzedaka" in the months and years to
come.
If not, we will only have ourselves to blame.
shabbat shalom,
menachem
================
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*****
THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
********************************************************
*****
PARSHAT RE’AY - Part Two
Bad influences? Surely we should stay away from
them,
but how do we identify them? In Parshat Reay, we find
an
example of how the Torah deals with this problem, as
Bnei
Yisrael prepare to enter the land.
INTRODUCTION
Our previous shiur on Parshat Re'ay, discussed how
"ha'makom asher yivchar Hashem" - emerged as its primary
topic. Even though this holds true for chapters 12 and
15,
chapters 13 and 14 appear to form a digression from this
topic.
To illustrate how the topic of 'bad influences' is
sandwiched with the topic of "ha'makom asher yivchar",
the
following table summarizes the main topics of the
Parsha:
* HA'MAKOM ASHER YIVCHAR HASHEM
12:1-19 - Establishing the Bet ha'Mikdash as the
national
center
12:20-28 - Permission for eating meat outside of that
center
* BAD INFLUENCES
12:29-31 - Don't seek after the gods of the nations of
Canaan
13:2-6 - Don't follow the instructions of a false
prophet
13:7-12 - Don't follow a family member who may lead you
astray
13:13-19 - Ir ha'nidachat - when an entire city goes
astray
14:1-21 - Misc. dietary laws (what one cannot eat)
* HA'MAKOM ASHER YIVCHAR HASHEM
14:22-27 - Eating "maaser sheni" (there) in years
1,2,4,& 5
14:28-29 - Giving this "maaser" to the poor in years 3 &
6
15:1-18 - The laws of "shmittah" for the 7th year
15:19-23 - Bringing the 'first born' to "ha'makom
asher..."
16:1-17 - Celebrating the "shalosh regalim, ba'makom
asher..."
====
As you most probably have guessed by now, in our
shiur we
will search for a theme that ties all of these topics
together.
FOUR 'BAD EXAMPLES'
To begin our shiur, we must first explain why we
categorized all of the topics in chapter 13 as 'bad
influences'.
Note how each topic relates to a certain warning
that
'somebody else' will not lead you astray towards
following
other gods.
First we find a warning against following the gods
of
your 'non-jewish' neighbors (12:29-31). Then we are
warned
not to follow a charismatic leader (be he a 'prophet' or
'dreamer'), even if he performs a miracle, should he
suggest
that we worship a different god (13:2-6). Afterward, we
are
warned against following a family member or close friend
who
may secretly suggest that we worship a different god.
Finally, as a society, we are warned not to allow an
entire
town to go astray; and if so, that entire town must be
destroyed.
Note how we find examples of influences from:
a) society at large, i.e. our global community
b) our leaders, either religious or lay
c) our family and close friends
d) our city, i.e. our local community
These laws are followed by a lengthy list of
dietary laws
in 14:3-21. Note however that the reason for keeping
these
laws is given both at the beginning and end of this
unit, in
14:2 and 14:21 - for you are an "am kadosh l'Hashem
elokecha"
- a designated [holy] nation for your God - hence you
must
separate yourselves from them.
Even though the Torah does not explain HOW these
laws
accomplish this goal, we know quite well from our daily
life
how the laws of "kashrut" severely limit our cultural
contact
with people of other religions. Therefore, we find yet
another example of how the laws of the Torah protect us
from
the influences of those who may lead us towards
following
other gods.
With this in mind, we must now consider the
connection
between this unit of 'bad influences' and the primary
topic of
"ha'makom asher yivchar Hashem".
INFLUENCES - GOOD & BAD
When we consider the purpose of "ha'makom asher
yivchar
Hashem", i.e. the establishment of the city of
Yerushalayim
and the Bet ha'Mikdash as the nation's vibrant cultural
and
religious center, we find yet another example of what
will
influence the society of Am Yisrael, this time from the
positive aspect.
In other words, Parshat Re'ay discusses all types
of
influences that will shape the nature of society (as
Bnei
Yisrael prepare to enter the land). First and foremost,
by the
establishment of "ha'makom asher yivchar Hashem" and the
requirement that every jew frequent that site and eat
his
"maaser sheni" in Yerushalayim, we assure the proper
development of Am Yisrael as an "am kadosh l'Hashem".
By warning against bad influences, the Torah
attempts to
make sure that the fabric of that society won't crumble.
In Parshat Shoftim, we will find additional
examples of
what will provide a 'good influence' upon the nation.
The
Torah will discuss the judicial system, the priesthood,
and
the various other institutions of political leadership
in
their ideal form.
Till then,
shabbat shalom
menachem
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