August 13, 2013

A D’var Torah in honor of the Yarhtzeit of Shlomo Henoch ben Mordechai Chaim

This week’s parasha is Ki Tezey, which covers a tremendous number of mitzvot. They almost seem to be random, with topics covered from ethics in war time to the infamous Ben Sorer U Moreh (A wild and unruly son, which apparently never happened in real life). As we go through the parasha, we find a very interesting and in some ways strange mitzvah, known as “Shiluach HaKen”:  

If you come across a birds's nest on any tree or on the ground, and it contains baby birds or eggs, then, if the mother is sitting on the chicks or eggs, you must not take the mother along with her young. Ki yikare kan-tsipor lefaneycha baderech bechol-ets o al-ha'arets efrochim o veytsim veha'em rovetset al-ha'efrochim o al-habeytsim lo-tikach ha'em al-habanim.
22:7 You must first chase away the mother, and only then may you take the young. [If you do this] you will have it good, and will live long. Shale'ach teshalach et-ha'em ve'et-habanim tikach-lach lema'an yitav lach veha'arachta yamim.

On surface this looks very straightforward; if you see a birds nest, don’t take the chicks in front of the mother. The reason is, why? If we are allowed to use the chicks or the eggs for food, then why is does G-d care whether we take the chicks in front of the Mother Bird? What does this teach us? There are a large number of commentaries on this; Rashi says that this mitzvah, which seems simple, teaches us that there is as much value to performing a minor act as performing a larger or more difficult mitzvah (more on this later). Ramban comments that there is a tremendous value in this action; it teaches us not to be ruthless, rather to have compassion, to be understanding and to think of others, even if the other seems as small and insignificant as a bird. The Netziv quotes another source that stresses that this mitzvah teaches the aspect of mercy, which is important to apply to creatures as well as to people.

The most striking part of this mitzvah is the fact that there it ends with a potential reward: Arichat Yamim or Long life. This is very curious, as so few mitzvoth actually are accompanied by a proviso, an explanation or a reward. What is even more curious is that this same reward comes up in another place: in the mitzvah of Kibbud Av Va’Em, or honoring parents, found in the 10 Commandments in Parashat V’etchanan (and in a similar text in Yitro). This makes the entire construct very puzzling. How could the same reward be given for Shiluach HaKen, chasing a mother bird away as you take her eggs, as for honoring one’s parents, who gave life to you? This is why Rashi makes the statement that it is beyond our understanding as to which mitzvah is important in the eyes of G-d; the simplest or the most complex can have the same level, thus we should be attentive to all the mitzvoth.

Honoring parents is not a simple commandment. It is easy, just due to familiarity, to have a very casual attitude about this important commandment. In fact, if it was self-evident, it may not have even been important enough to include in the 10 commandments. Yet not only is it there, it is in the first 5, which are otherwise commandments between Man and G-d. This makes a fundamental principal for living a proper life. Clearly, the importance one gives to Kibbud Av V’Em is truly a reflection of how one views his relationship with his creator, since parents are those who have brought us to the world. Respect for parents mirrors respect for G-d, for the process of creation, and for the time and effort that has been put into bringing up children.

Dad/Zeida was an amazing role model for this. I remember to my early childhood, every evening at 7 PM there was a phone call to Bubbie Jennie (“Halo; Hawarya?”; I am not sure why he needed to use her accent!) Dad would also be there Tuesday nights to drive his father to the Hebrew Free Loan, where Zeida Max was an integral member of this important community organization for years. He took care of his parents when they were older, taking turns with Uncle Peter for feeding and visiting when their mother was in Villa Mount Royal. This also translated to how he treated his in-laws as well. Respecting parents was clearly a given, almost as natural as breathing for Sid. Perhaps this is why we were able to witness a true miracle; a man with a good heart being given a second chance, and having Arichat Yamim long beyond what was predicted for someone with the similar medical condition.

As we approach his third Yarhtzeit, let us use these opportunities to focus on Mitzvot and especially on our relationships with others, especially our parents should we be blessed to have this opportunity. May the memory of Shlomo Henoch Ben Mordechai Chaim be a blessing for all and may we always learn from his wisdom and deeds.

A d’var Torah in memory of Mike Samuel, Michael ben Mordechai Z”L

The week of Tish B’Av, we always begin the book of Deuteronomy, Sefer D’varim.  This is not a coincidence. In fact, the juxtaposition of Sefer D’varim with the onset of Tisha B’av, is extremely meaningful and provides valuable insights into our how we should conduct ourselves over the next several weeks. Indeed, the period that begins with Shiva-Assar B’Tamuz, continuing with Rosh Chodesh Av, and culminating with Tisha B’Av, is a period that is ideal for introspection. The lack of public celebrations, the focus on the destruction of Bet Hamikdash and the reminders of the causation of the temple’s destruction were rooted in Sinat Hinam (baseless hatred) should make us reflect on where we are, what we are doing and how we relate to others. This does not really stop with Tisha B’Av, although following the fast we eliminate the rituals of mourning. The period of introspection broadens as we head into Elul, the month preceding Rosh Ha-Shana and Yom Kippur. This time is meant for us to sharpen our focus on our deeds and actions and especially our relations to others.

What is the connection between Tisha B’Av, and starting Sefer D’varim?  Why could this period not  just be in the middle of BaMidbar ,the book of Numbers, with its many tragedies? Why did our Rabbis double parshiot to ensure that the onset of Shavua Sh-Chal bo (the week in which Tisha B’av falls) always corresponds to the first parasha in D’varim? The answer is most likely found in the unique character of this book. Its sub-title is Mishneh Torah, loosely translated as the second or the additional Torah, in which we find many concepts introduced in the first 4 books of Moses repeated. We re-read the 10 commandments next Shabbat, we re-learn the laws of kashrut, and see repetition of many laws in the text. The uniqueness of this Sefer is in its tone. The focal point of Sefer D’varim is in how Moshe speaks to the nation. He goes beyond the role of teacher more so than almost any other place, he becomes the leader, the moral compass, the master who verbalizes for the people what their place is, the errors they have made, and they can use Torah and Mitzvot to correct these failings.

The Netziv points out, in his superb introduction to D’varim, that of all the books of the Torah, this is the one that most embodies words of Musar, ethical behavior. He highlights that although the Musar is being spoken to Bnei Yisrael through Moshe, is it truly with Ruach HaKodesh, Divine inspiration, that this is being taught. That is to say, this is not just admonishments, or the railing of a leader who will not enter the land; this is the true word of G-d and a clear path for how we are to live. If you are able to follow these words, writes the Netziv, you will be able to achieve a life of success and sweetness, and life of milk and honey.

A very concrete and wonderful example of how we should conduct ourselves is given in the Haftorah that accompanies Parashat D’varim. The first chapter of Isaiah sets the stage for the destruction of Jerusalem, speaking about corruption and the emptiness of worship at that time. It appears, unfortunately, that not much has changed in 2000 years. However, there is a clear message of how to transcend this and rebuild society. “Limdu Hetev, Dirshu Mishpat” (Isaiah 1, verse 17) “Learn to do good, seek justice, strengthen the victim, do justice for the orphan, take up the cause of the widow”. Focus your energies on the weak, the downtrodden, those less fortunate, and you build a just and loving society. This is what G-d through the prophet asks of us. Paying attention to those less fortunate was one of Mike’s most important legacies. Papa was generous with his time, for kids at the Douglas Hospital, through his work with the Knights of Pythians, in building the Shul in Val Royal, and in taking care of family and friends who were in need. Whether it was just to give sage advice or a more material helping hand, there was never a question; if there was something to be done to help someone, Mike was there. He certainly passed this concept on to his children; to Mark (Z”L), Len and Barbara who all carry on this generous nature.

We do not need a revolution to change society. We need to listen carefully to the needs of people, have the presence to be sensitive and listen to the cues. The messages of Sefer D’varim, of Isaiah speak clearly to us. The Netziv concludes his introduction by affirming that every man carries out the word of G-d according to his strengths to the capacities that he is given. Let us work together to preserve the important messages of this time of year, to improve ourselves and how we treat others, and set an example for others to follow to build a better world.

The Nishmato z’ror b’tzror Ha-hayim

May Michael ben Mordechai’s memory always be a blessing and a shining example for his entire family.