Understanding the blessings and curses outlined in Parshat Ki Tavo is challenging. At first glance, it appears Hashem is simply demanding obedience, offering rewards for listening and threatening a severe punishment for disobedience.

דברים כח

(א) וְהָיָ֗ה אִם־שָׁמ֤וֹעַ תִּשְׁמַע֙ בְּקוֹל֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לִשְׁמֹ֤ר לַעֲשׂוֹת֙ אֶת־כׇּל־מִצְוֺתָ֔יו אֲשֶׁ֛ר אָנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם וּנְתָ֨נְךָ֜ יְהֹוָ֤ה אֱלֹהֶ֙יךָ֙ עֶלְי֔וֹן עַ֖ל כׇּל־גּוֹיֵ֥י הָאָֽרֶץ׃ (ב) וּבָ֧אוּ עָלֶ֛יךָ כׇּל־הַבְּרָכ֥וֹת הָאֵ֖לֶּה וְהִשִּׂיגֻ֑ךָ כִּ֣י תִשְׁמַ֔ע בְּק֖וֹל יְהֹוָ֥ה אֱלֹהֶֽיךָ׃

Devarim 28

1 And it will be if you obey the Lord, your God, to observe to fulfill all His commandments which I command you this day, the Lord, your God, will place you supreme above all the nations of the earth. 2 And all these blessings will come upon you and cleave to you, if you obey the Lord, your God.

However, a closer read of the text requires a further explanation. Verse 1 and 2 seem to repeat the same theme. In verse 2 the word “Ki” is often translated as “if” or “when”, but as Rabbi Yaakov Tzvi Mecklenburg in his commentary on the Torah known as “HaKetav v’Hakabalah” points out, this point would be superfluous.

הכתב והקבלה דברים כח:ב

כי תשמע – אין מלת כי תנאי (ווענן) כמו כי תפגע שור אויבך, דכבר הזכיר התנאי אם שמע תשמע, אבל טעם כמלת אשר (דאס) שהמשפט הקודם סבה למשפט הבא כמו מי אנכי כי אלך, ויודיע בזה התכלית המכוין בברכות אלה, שעל ידיהם תהיה דעתכם פנויה לשמוע בקול ה' לשמור מצותיו, כי בזמן שאדם טרוד בחולי ורעבון וכדומה מן הדברים המטרידים את הנפש אין דעתו פנויה להתעסק בתורה ולשמור המצות כראוי לכן יבטיח בזה שכאשר יהגה בחכמת התורה ויעשה המצות בשמחה ובטיבת נפש יוסרו ממנו כל הדברים המונעים אותו מלעשותה וישפיע לנו כל הטובות המחזיקות את ידינו לעשות התורה ולא נהיה טרודים בדברים שהגוף צריך להם, כי אין טוב כל הברכות האלה סוף מתן שכרן של מצות, דשכר מצוה בהאי עלמא ליכא, אבל הם סבות גורמות לחיי עד.

HaKetav v’Hakabalah Devarim 28:2

That you listen - the word “Ki” is not a condition (when), as “when you encounter the ox of your enemy”, for this condition has already been mentioned in “if you will surely listen” (28:1). Rather, the connotation of the word “Ki” is that, for the previous sentence is a reason for the sentence that follows, as in “who am I that I should go”. And we understand from this the intended objective of these blessings, that through them our minds will be free to listen to the voice of Hashem, to keep his mitzvot. For when a person is preoccupied with sickness and hunger and similar troubles that distract the soul, his mind is not free to engage in Torah and to keep the mitzvot appropriately. Therefore [Hashem] guarantees that when we engage in the wisdom of Torah and perform mitzvot with joy and in good spirits, all those things that might prevent us from its performance are removed. And we are granted all the benefits which strengthen our ability to perform Torah, not distracted by the needs of the body. For these blessings are not the reward for mitzvot, for the real reward of mitzvot is not in this world. Rather they are the cause that bring us life beyond.

Rabbi Mecklenburg helps contextualize the blessings and curses through explaining their objective. These worldly blessings are not an end to themselves. Rather, they are a commitment from God that when we pursue Torah and Mitzvot, God will remove worldly obstacles and provide us with the freedom and means to fully benefit from Torah.

Nehama Leibowitz notes that this position is closely based on the opinion of the Rambam in his commentary on the mishna:

פירוש המשנה לרמב"ם סנהדרין י:א

אבל ההבטחות והפכן האמורים בתורה ענינן כמו שאבאר לך, וכך הוא, שהוא אומר לך אם תקיים את המצות הללו אעזרך על קיומן והשלמות בהן, ואסלק מעליך כל המעצורים לפי שאי אפשר לאדם לעבוד [את ה'] לא חולה ולא רעב ולא צמא ולא במצב של מלחמה, ולכן הבטיח בהסרת כל אלה ושיהיו בריאים ושלוים כדי שתשלם להם הידיעה ויזכו לחיי העולם הבא. נמצא שאין תכלית התורה שתדשן האדמה ויאריכו ימים ויבריאו הגופות, אלא ייעזרו על קיומה בכל הדברים הללו. וכן אם עברו יהיה עונשם שיבואו עליהם כל אותם המעצורים עד שלא יוכלו לעשות טוב וכמו שאמר תחת אשר לא עבדת את ה' וכו' וכאשר תתבונן התבוננות נפלאה זו תמצא שהוא כאלו אמר אם עשית מקצת אלו המצות באהבה וחריצות אעזרך על כולם בהסירי מעליך כל העוצרים והמעכבים, ואם הזנחת מהם מקצתם מתוך זלזול אביא עליך מעכבים שיעכבוך מכולם עד שלא תשיג שלמות ולא קיום, וזהו ענין אמרם עליהם השלום שכר מצוה מצוה ושכר עברה עברה.

Rambam - Commentary on the Mishnah - Sanhedrin 10:1

As to the promises and the warnings which are written in the Torah, they are to be understood as I will now explain, and that is the following: It says to you: "If you fulfill these commandments, I will help you to fulfill them and to achieve perfection in them. And I will remove from you all obstacles. For it is impossible for a person to serve God when he is sick or hungry or thirsty or at a time of strife. Therefore, it promises to remove all those obstacles and to keep people healthy and tranquil until they achieve perfection of know|edge and merit the life of the world to come. Thus, the ultimate goal of the Torah is not for the earth to be fertile and for people to live long lives and for bodies to be healthy. Rather, it assists one in fulfilling it by (promising) all these things. Similarly, if people transgress, their punishment will be that all those obstacles will come about so as not to allow them to do good, as it is said: “Because thou didst not serve the Lord thy God with joyfulness, and with gladness of heart, by reason of the abundance of all things; therefore shalt thou serve thine enemy whom the Lord shall send against thee, in hunger and in thirst and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee” (Devarim 28:47-48). If you delve thoroughly into this matter, you will find that it is as if God is saying to you: "If you fulfill some of these commandments with love and diligence, I will assist you to perform all of them by removing from you all the obstacles and hindrances. But if you omit some of them out of disdain, I will bring upon you hindrances which will hinder you from performing all of them so that you cannot achieve either perfection or (eternal) existence. This is what the Sages, of blessed memory, meant when they said: "The recompense of a commandment is a commandment, and the recompense of a transgression is a transgression."

The Rambam makes it clear that the divine blessings discussed in Ki Tavo are to be viewed as a means to achieving further perfection and development. The blessings of the physical world are valuable, but they are not the ultimate goal of the Torah. The curses are correspondingly viewed as impediments to benefiting from Torah. He further adds that we need not be flawless in our observance to receive these benefits. If we properly observe even some of the mitzvot, we will receive divine assistance for the remainder. The worldly reward for engaging in Mitzvot is not physical blessings, but the opportunity to take full advantage of the Torah’s system of perfection.

References

Leibowitz, N. (1996). New Studies in Devarim (Deuteronomy). Brooklyn, NY: Lambda Publishers.

Maimonides M. & Rosner F. (1981). Maimonides' Commentary on the Mishnah Tractate Sanhedrin. Sepher-Hermon Press.

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

In the context of describing the mitzvah of Tzitzit, the Torah makes an intriguing statement:

במדבר טו:לט

וְהָיָ֣ה לָכֶם֮ לְצִיצִת֒ וּרְאִיתֶ֣ם אֹת֗וֹ וּזְכַרְתֶּם֙ אֶת־כׇּל־מִצְוֺ֣ת יְהֹוָ֔ה וַעֲשִׂיתֶ֖ם אֹתָ֑ם וְלֹֽא־תָת֜וּרוּ אַחֲרֵ֤י לְבַבְכֶם֙ וְאַחֲרֵ֣י עֵֽינֵיכֶ֔ם אֲשֶׁר־אַתֶּ֥ם זֹנִ֖ים אַחֲרֵיהֶֽם׃

Bamidbar 15: 39) This shall be fringes for you, and when you see it, you will remember all the commandments of the Lord to perform them, and you shall not wander after your hearts and after your eyes after which you are going astray.

We are commanded not to wander after our hearts, often a stand-in term for the mind, and after our eyes. But the order seems reversed. We encounter the world with our eyes before it is beheld by our minds; it is prior in our perceptual system. Why are we warned then about the mind before the eyes?

Our minds influence how we perceive the world around us. We can control what is exposed to our eyes to varying degrees. But it is our minds that determines our interpretation. Perhaps this can help us to understand Rashi’s comments on our verse.

רש"י במדבר ט ו:לט

ולא תתורו אחרי לבבכם – כמו: מתור הארץ (במדבר י״ג:כ״ה). הלב והעין הם מרגלים לגוף, מסרסרים לו את העבירות, העין רואה, הלב חומד, והגוף עושה העבירה.

Rashi 15:39) and you shall not wander after your hearts: Heb. וְלֹא תָתוּרוּ, like “from scouting (מִּתּוּר) the Land” (13:25). The heart and eyes are the spies for the body. They are its agents for sinning: the eye sees, the heart covets and the body commits the transgression. - [Mid. Tanchuma 15]

Rashi makes an interesting connection between the term used in the prohibition “to turn (taturu) after our hearts” and the spies returning from scouting (tur) the land. What is the connection Rashi is making between the spies and not being drawn after one’s mind and eyes?

The spies followed their mission and scouted the land. Nothing about the facts of their report was inaccurate. But their interpretation was tainted. They further spread this tainted interpretation to the rest of the people, causing them to misinterpret their own situation to grave consequences. We have lots of perceptual tools to perceive the world around us. But it is ultimately our hearts and minds that influence how we interpret our world.

This concept extends into the intellectual sphere as well. The Rambam discusses certain parameters surrounding the consideration of erroneous ideas:

רמב"ם עבודה זרה וחוקות הגוים ב:ג

ולא עבודה זרה בלבד הוא שאסור להיפנות אחריה במחשבה, אלא כל מחשבה שגורמת לו לאדם לעקור עיקר מעיקרי התורה מוזהרין אנו שלא להעלותה על ליבנו, ולא נסיח דעתנו לכך ונחשב ונימשך אחר הרהורי הלב, מפני שדעתו של אדם קצרה, ולא כל הדעות יכולות להשיג האמת על בוריו, ואם יימשך כל אדם אחר מחשבות ליבו, נמצא מחריב את העולם לפי קוצר דעתו:

כיצד, פעמים יתור אחר עבודה זרה, ופעמים יחשב בייחוד הבורא שמא הוא שמא אינו, מה למעלה, מה למטה, מה לפנים, מה לאחור, ופעמים בנבואה שמא היא אמת שמא אינה, ופעמים בתורה שמא היא מן השמים שמא אינה, ואינו יודע המידות שידון בהן עד שידע האמת על בוריו, ונמצא יוצא לידי מינות:

ועל ענין זה הזהירה תורה ונאמר בה "ולא תתורו אחרי לבבכם ואחרי עיניכם אשר אתם זונים אחריהם" (במדבר ט"ו:ל"ט), כלומר לא יימשך כל אחד מכם אחר דעתו הקצרה וידמה שמחשבתו משגת האמת. כך אמרו חכמים, "אחרי לבבכם", זו מינות, "ואחרי עיניכם", זו זנות. ולאו זה, אף על פי שהוא גורם לאדם לטרדו מן העולם הבא, אין בו מלקות:

Rambam Mishna Torah - Laws of Idol Worship 2:3

The worship of false gods is not the only subject to which we are forbidden to pay attention; rather, we are warned not to consider any thought which will cause us to uproot one of the fundamentals of the Torah. We should not turn our minds to these matters, think about them, or be drawn after the thoughts of our hearts.

In general, people have limited powers of understanding, and not all minds are capable of appreciating the truth in its fullness. [Accordingly,] were a person to follow the thoughts of his heart, it is possible that he would destroy the world because of his limited understanding.

What is implied? There are times when a person will stray after star worship, and times when he will wonder about God's oneness: Perhaps He is one, perhaps He is not? [He might also wonder:] What exists above, [in the heavenly realms]? What exists below [them]? What was before time? What will be after time? Similarly, [one might wonder about] prophecy: Perhaps it is true, perhaps it is not? And [one may also wonder] about the Torah: Perhaps it emanates from God, perhaps it does not?

Since he may not know the guidelines with which to evaluate [ideas that will lead him] to the truth in its fullness, he may come to heresy. The Torah has warned about this matter, saying [Numbers 15:39]: "Do not stray after your hearts and eyes, which have led you to immorality" - i.e., each one of you should not follow his limited powers of understanding and think that he has comprehended the truth.

Our Sages [interpreted this warning]: "After your hearts," this refers to heresy; "after your eyes," this refers to immorality. This prohibition - though [severe,] causing a person to be prevented [from attaining a portion] in the world to come - is not punishable by lashes.

It is interesting that we have a commandment governing what we can think about. According to the formulation in the Rambam, we are prohibited to think about an idea that is contrary to the fundamentals of the Torah. How does one come to the proper conclusions without giving an idea due consideration?

A careful study of the Rambam’s words reveals some key elements. He notes that “not all minds are capable of appreciating the truth in its fullness” (ibid). Further, “Since he may not know the guidelines with which to evaluate [ideas that will lead him] to the truth in its fullness, he may come to heresy” (ibid). The Rambam is not saying we can never think about anything that might be contrary to the Torah’s ultimate conclusions. That would be impossible to fulfill in the context of honest investigation. Rather, we are obligated to recognize our intellectual limitations in the course of our investigation.

We are exposed to many different ideas, philosophies, sights, and sounds. As much as we might wish to think of ourselves as capable and clear thinkers at all times, an accurate look at ourselves will quickly remind us that we can make mistakes. We can easily be hoodwinked, drawn into making errors in perceptions and judgements. The Rambam quotes our sages statement on our verse, “‘After your hearts,’ this refers to heresy; ‘after your eyes,’ this refers to immorality” (ibid). What is the relationship between heresy and immorality? Engaging in a prohibited relationship might be the result of responding to an instinctual draw. But we can be drawn after erroneous notions as well. Just because an idea is appealing doesn’t mean it is true.

ספורנו במדבר טו:לט

וראיתם אתו, וזכרתם את כל מצות ה' – תזכרו שאתם עבדים לאל יתברך, ושקבלתם מצותיו באלה ובשבועה, וזה בראותם הציצית שהוא כחותם המלך בעבדיו. ובזה תחדלו מתור אחרי לבבכם – להשיג שרירות לבכם בעשר וכבוד אפילו בגזל, ואחרי עיניכם – להשיג תאוות שנתתם עיניכם בהן. אשר אתם זנים אחריהם – מטים נפשכם השכלית בהן מדרכי חיי עולם לדרכי אבדון ומות.

Sforno Bamidbar 15:39

'וראיתם אותו וזכרתם את כל מצות ה, you will be reminded that you are God’s servants whose commandments you have accepted reinforced by oaths known as אלה and שבועה. This reminder will be due to your looking at the “fringes” that may be viewed as if their king had placed a stamp on your bodies confirming that the wearer is one of his subjects. This in turn will lead to your ceasing to follow the inclination of your hearts and eyes to indulge your diverse urges, originating in your bodies. Without these fringes as a constant reminder of your purpose on earth, you would be likely to fall prey to these urges inspired by the evil urge. This would eventually diminish the influence of your mind over your body to such an extent that it would lead to your premature death both in this world and in the hereafter.

As the Sforno explains, Tzitzit remind us of our commitment to our creator. We indeed are pulled in many different directions. But we aim not to let these pulls cloud our judgement regarding what is essential. Our minds are to be our guide. The Rambam beautifully states, “were a person to follow the thoughts of his heart, it is possible that he would destroy the world because of his limited understanding.” We must operate in the world with careful and thoughtful consideration. Through the process of research, debate, reflection, and evaluation, we aim to identify our own mistakes in thinking and reach an accurate perception of the truth.

References

Maimonides, M., Touger, E., Kaplan, B., Abramson, Z., & Silverstein, S. (2007). Mishneh Torah. New York: Moznaim Pub. Retrieved from: https://www.chabad.org/library/article_cdo/aid/682956/jewish/Mishneh-Torah.htm

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

Miriam and Aharon discuss Moshe’s relationship with his wife. They apparently don’t understand why Moshe operates differently than they do, given that they are all prophets. Hashem addresses himself to Miriam and Aharon and outlines the differences between Moshe and standard prophets. Hashem explains that He communicates with all other prophets through the medium of a dream.

במדבר יב

(ז) לֹא־כֵ֖ן עַבְדִּ֣י מֹשֶׁ֑ה בְּכׇל־בֵּיתִ֖י נֶאֱמָ֥ן הֽוּא׃

Bamidbar 12

7 Not so is My servant Moses; he is faithful throughout My house.

Hashem does not communicate with Moshe through a dream. Rather, he speaks to Moshe “in a vision and not in riddles” (12:8). The word “ne’eman” can be translated as faithful, trustworthy, or trusted. What is the concept of “trusted throughout My house”?

אבן עזרא במדבר יב:ז

בכל ביתי נאמן הוא – טעמו: כבן ביתי הוא, שיכנס בלא רשות, ואם יצטרך ידבר צרכיו. ואתם, כאשר אתודע לכם בחלום תדעו, ואם לא אין לכם רשות לשאול.

Ibn Ezra 12:7

HE IS TRUSTED IN ALL MY HOUSE. It means that Moses is, as it were, a member of My house. He enters without permission. If necessary he states his needs. However, in your case when I make myself known to you in a dream, then you are informed. If not, then you have no permission to ask.

The Ibn Ezra interprets and explains the concept by way of analogy. A “ben bayit” literally translates to a “child of the house”, but refers to a person that is virtually a member of a household. A child enters their own house whenever they want. Guests require an invitation. A “ben bayit” comes by regularly without an invitation. Similarly, Moshe can “call” on Hashem at any time. Other prophets can only be called by Hashem. Moshe has a level of access to Hashem that is unrivaled by any other human being.

אברבנאל במדבר פרשת בהעלותך פרק יב

ועל זה אמר בכל ביתי נאמן הוא רוצה לומר שהוא רואה הפנימי והחיצוני וכל סדרי הדברים העליונים והתחתונים פתוחים לפניו והוא נכנס בכל הבית חדר בחדר ולא יעלם ממנו דבר

Abarbanel 12

And this is what it means, “in all my house he is trustworthy”, that he is able to see both the outside and inside [of the house]. All the phenomena above and below our open in front of him. He can enter into any room of the house, and nothing is hidden from him.

The Abarbanel expands on the analogy offered by the Ibn Ezra. What does it mean to be a member of Hashem’s household? It means that Moshe was familiar with the “inside and outside” of the house, both the upper world and lower world was open for him. He could inquire successfully into any area of knowledge. It is both breadth and depth of understanding possessed by Moshe that separates him from all other human beings. Despite this unique position, “the man Moses was very humble, more than any other person on the face of earth” (12:3). Perhaps it was his humility that played a role in his unique attainment.

References

Ibn Ezra, E., Strickman, H. N., & Silver, A. M. (1996). Ibn Ezra's commentary on the Pentateuch =: Perush ha-Torah : Numbers (Bamidbar). New York: Menorah Publishing Company, Inc. Retrieved from: https://mg.alhatorah.org/Full/Bemidbar/12.7#e0n6

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

A subtle but dramatic scene unfolds on the Shavuot holiday as the farmer arrives at the Beit HaMikdash –the Temple in Jerusalem, with the first fruits of the season. He hands the basket of fruits to the Kohen and makes a familiar statement:

דברים כו

א) וְהָיָה, כִּי-תָבוֹא אֶל-הָאָרֶץ, אֲשֶׁר יְהוָה אֱלֹהֶיךָ, נֹתֵן לְךָ נַחֲלָה; וִירִשְׁתָּהּ, וְיָשַׁבְתָּ בָּהּ. ב) וְלָקַחְתָּ מֵרֵאשִׁית כָּל-פְּרִי הָאֲדָמָה, אֲשֶׁר תָּבִיא מֵאַרְצְךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ--וְשַׂמְתָּ בַטֶּנֶא; וְהָלַכְתָּ, אֶל-הַמָּקוֹם, אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ, לְשַׁכֵּן שְׁמוֹ שָׁם. ג) וּבָאתָ, אֶל-הַכֹּהֵן, אֲשֶׁר יִהְיֶה, בַּיָּמִים הָהֵם; וְאָמַרְתָּ אֵלָיו, הִגַּדְתִּי הַיּוֹם לַיהוָה אֱלֹהֶיךָ, כִּי-בָאתִי אֶל-הָאָרֶץ, אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵינוּ לָתֶת לָנוּ. ד) וְלָקַח הַכֹּהֵן הַטֶּנֶא, מִיָּדֶךָ; וְהִנִּיחוֹ--לִפְנֵי, מִזְבַּח יְהוָה אֱלֹהֶיךָ. ה) וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ, אֲרַמִּי אֹבֵד אָבִי, וַיֵּרֶד מִצְרַיְמָה, וַיָּגָר שָׁם בִּמְתֵי מְעָט; וַיְהִי-שָׁם, לְגוֹי גָּדוֹל עָצוּם וָרָב. ו) וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים, וַיְעַנּוּנוּ; וַיִּתְּנוּ עָלֵינוּ, עֲבֹדָה קָשָׁה. ז) וַנִּצְעַק, אֶל-יְהוָה אֱלֹהֵי אֲבֹתֵינוּ; וַיִּשְׁמַע יְהוָה אֶת-קֹלֵנוּ, וַיַּרְא אֶת-עָנְיֵנוּ וְאֶת-עֲמָלֵנוּ וְאֶת-לַחֲצֵנוּ. ח) וַיּוֹצִאֵנוּ יְהוָה, מִמִּצְרַיִם, בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה, וּבְמֹרָא גָּדֹל--וּבְאֹתוֹת, וּבְמֹפְתִים. ט) וַיְבִאֵנוּ, אֶל-הַמָּקוֹם הַזֶּה; וַיִּתֶּן-לָנוּ אֶת-הָאָרֶץ הַזֹּאת, אֶרֶץ זָבַת חָלָב וּדְבָשׁ. י) וְעַתָּה, הִנֵּה הֵבֵאתִי אֶת-רֵאשִׁית פְּרִי הָאֲדָמָה, אֲשֶׁר-נָתַתָּה לִּי, יְהוָה; וְהִנַּחְתּוֹ, לִפְנֵי יְהוָה אֱלֹהֶיךָ, וְהִשְׁתַּחֲוִיתָ, לִפְנֵי יְהוָה אֱלֹהֶיךָ. יא) וְשָׂמַחְתָּ בְכָל-הַטּוֹב, אֲשֶׁר נָתַן-לְךָ יְהוָה אֱלֹהֶיךָ--וּלְבֵיתֶךָ: אַתָּה, וְהַלֵּוִי, וְהַגֵּר, אֲשֶׁר בְּקִרְבֶּךָ.

Devarim 26

1) And it will be, when you come into the land which the Lord, your God, gives you for an inheritance, and you possess it and settle in it, 2) that you shall take of the first of all the fruit of the ground, which you will bring from your land, which the Lord, your God, is giving you. And you shall put [them] into a basket and go to the place which the Lord, your God, will choose to have His Name dwell there. 3) And you shall come to the kohen who will be [serving] in those days, and say to him, "I declare this day to the Lord, your God, that I have come to the land which the Lord swore to our forefathers to give us.” 4) And the kohen will take the basket from your hand, laying it before the altar of the Lord, your God. 5) And you shall call out and say before the Lord, your God, "An Aramean [sought to] destroy my forefather, and he went down to Egypt and sojourned there with a small number of people, and there, he became a great, mighty, and numerous nation. 6) And the Egyptians treated us cruelly and afflicted us, and they imposed hard labor upon us. 7) So we cried out to the Lord, God of our fathers, and the Lord heard our voice and saw our affliction, our toil, and our oppression. 8) And the Lord brought us out from Egypt with a strong hand and with an outstretched arm, with great awe, and with signs and wonders. 9) And He brought us to this place, and He gave us this land, a land flowing with milk and honey. 10) And now, behold, I have brought the first of the fruit of the ground which you, O Lord, have given to me." Then, you shall lay it before the Lord, your God, and prostrate yourself before the Lord, your God. 11) Then, you shall rejoice with all the good that the Lord, your God, has granted you and your household you, the Levite, and the stranger who is among you.

This transaction between the farmer and the Kohen would appear to be quite ordinary. The farmer is fulfilling a legal obligation according to Jewish law, handing over his first fruits, and reciting an accompanying passage. But like so many areas of Torah, we find a beautiful concept embedded in this seemingly commonplace interaction.

The declaration of “Arami Oved Avi” is likely familiar to us, as it is a prominent section of the Hagadah we read each year at the Pesach Seder. It is often translated as “An Aramean tried to destroy my father”, referring to Lavan’s attempt to destroy our forefather Jacob, or “my father was a wondering Aramean” referring to Avraham. In either case, it is an interesting choice to be featured so prominently in the Hagadah.

Rabbi Joseph B. Soloveitchik, known across America simply as “the Rav”, raises the question of why the author of the Hagadah chose this section from Parshat Ki Tavo which accompanies the bringing the first fruits. Surely there were many suitable sections from Shemot that discuss the exodus directly which could have been included. The Rav explains that to properly fulfill the mitzvah of discussing the exodus from Egypt, merely telling the story was not sufficient. Rather, we are obligated to study to the story. While a narrative recounts events of the past, a study or investigation examines the import of these events to our current situation and worldview. Discussing the exodus is not merely recounting a particular narrative, but it is an act of Talmud Torah, of learning and inquiry.

When the farmer brings his first fruits, the Torah required him to make a corresponding declaration. This is noteworthy, as many commandments do not require a corresponding statement. But when it comes to bringing the first fruits, there is an additional mitzvah of reciting an accompanying passage. As the Rambam explains in his Book of Mitzvot:

ספר המצוות לרמב”ם – מצות עשה קלב

והמצוה הקל"ב היא שצונו לספר טובותיו אשר הטיב לנו והציל אותנו ומתחיל בענין יעקב אבינו ומסיים בעבודת המצרים וענותם אותנו ולשבחו על כל זה ולבקש ממנו להתמיד הברכה כשיביא הביכורים. והוא אמרו יתעלה (שם) וענית ואמרת לפני י"י אלדיך ארמי אובד אבי ומה שבא אחר זה מן הפרשה כולה. ומצוה זו נקראת (סוטה פ"ז מ"ב - ג) מקרא ביכורים. וכבר התבארו משפטיה במסכת בכורים ובפרק שביעי מסוטה (לב א, לג א). ואין הנשים חייבות בה:

Maimonides Book of Mitzvot - Positive Commandment 132

The 132nd mitzvah is that we are commanded that when bringing bikkurim, one must make a proclamation of the kindness G‑d has bestowed upon us: how He saved us from the early difficulties of our patriarch Ya'akov and from the slavery and affliction of the Egyptians; to thank Him for all this and to ask that He continue His blessings forever. The source of this commandment is G‑d's statement,1 "You shall then make the following declaration before G‑d your L‑rd: 'An Aramean tried to destroy my ancestor....' " until the end of the entire section. This mitzvah is called mikra bikkurim. The details of this mitzvah are explained in tractate Bikkurim and the 7th chapter of Sotah. Women are not obligated in this mitzvah.

The particular wording of the Torah’s description of this episode remains a bit strange. The verse says, “And you will answer and say, ‘Arami Oved Avi’” but no specific question is mentioned. What is the unspoken question?

אבן עזרא דברים פרשת כי תבוא פרק כו

(ה) וענית - יתכן, שישאלו הכהנים לאמר, 'מה זה שהבאת’?

Ibn Ezra Commentary on Devarim 26-5

And you should answer - it is possible that the Kohanim will ask saying, “what is this that you have brought?”

The Ibn Ezra (Devarim 26:5) explains that after the Kohen takes the basket of fruits, there is an unspoken question raised between the Kohen and the farmer. After a lengthy harvest season, the farmer has taken a journey to fulfill this mitzvah. It is as if the Kohen is asking the farmer, do you know what you have brought? Do you appreciate this small moment in its full context? Do realize this is not just the culmination of single harvest season, but a culmination of a Divine plan unfolding across generations? The farmer responds with the paragraph of Arami Oved Avi, which is nothing less than a succinct articulation of Jewish history. “My father was a wandering Aramean…And Hashem brought us out from Egypt…and He brought us to this place, and gave us this land, a land flowing with milk and honey. And now behold, I have brought my first produce which Hashem has given me…” (Devarim 26:5-10).

Arami Oved Avi is the centerpiece of the Haggadah because we are not just recounting facts but interpreting our history and recognizing God’s involvement in both our past and our future. We look to our past to inform us about our present and tell us about our future. This section also comprises the declaration of the first fruits. The accompanying reading puts this ostensibly minor activity in its full and proper context. This small act of bringing produce from a Jewish farm in the land of Israel to the Temple, this seemingly small moment, is a testament to a rich history and the fulfillment of a Divine plan spanning generations.

References

Ibn Ezra, E., Strickman, H. N., & Silver, A. M. (1996). Ibn Ezra's commentary on the Pentateuch =: Perush ha-Torah : Deuteronomy (Devarim). New York: Menorah Publishing Company, Inc. Retrieved from: https://mg.alhatorah.org/Full/Shemot/31.18#e0n6

Maimonides, M., Bell, B. (2007). Sefer HaMitzvos. New York: SIE Pub. Retrieved from: https://www.chabad.org/library/article_cdo/aid/940209/jewish/Sefer-Hamitzvot-Translation.htm

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

We are commanded not to oppress our fellow in business. Three verses later, we are commanded not to oppress our fellow with words. The same term is used in each case:

ויקרא כה

(יד) וְכִֽי־תִמְכְּר֤וּ מִמְכָּר֙ לַעֲמִיתֶ֔ךָ א֥וֹ קָנֹ֖ה מִיַּ֣ד עֲמִיתֶ֑ךָ אַל־תּוֹנ֖וּ אִ֥ישׁ אֶת־אָחִֽיו׃

14And when you make a sale to your fellow Jew or make a purchase from the hand of your fellow Jew, you shall not wrong one another.

(יז) וְלֹ֤א תוֹנוּ֙ אִ֣ישׁ אֶת־עֲמִית֔וֹ וְיָרֵ֖אתָ מֵֽאֱלֹהֶ֑יךָ כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹהֵיכֶֽם׃

17And you shall not wrong, one man his fellow Jew, and you shall fear your God, for I am the Lord, your God.

The Sefer HaChinuch outlines the parameters of each obligation, and provides context and reasoning:

ספר החינוך שלז/שמ

שלא להונות במקח וממכר – שלא להונות אחד מישראל, בין זכר בין נקבה, במקח ובממכר, שנאמר (ויקרא כ"ה:י"ד) וכי תמכרו ממכר לעמיתך או קנה מיד עמיתך אל תונו איש את אחיו… ובגמרא…(ב”מ נ:), שהיא חוזרת ביתר משתות…

שרש המצוה ידוע, כי הוא דבר שהשכל מעיד עליו. ואם לא נכתב דין הוא שיכתב, שאין ראוי לקחת ממון בני אדם דרך שקר ותרמית, אלא כל אחד יזכה בעמלו במה שיחננו האלהים בעולמו באמת ובישר, ולכל אחד ואחד יש בדבר הזה תועלת, כי כמו שהוא לא יונה אחרים גם אחרים לא יונו אותו, ואף כי אם יהיה אחד יודע לרמות יותר משאר בני אדם, אולי בניו לא יהיו כן וירמו אותם בני אדם, ונמצא שהדברים שוים לכל, ושהוא תועלת רב [ה] בישובו של עולם, והשם ברוך הוא לשבת יצרו.

Sefer HaChinuch 337

To not mistreat in buying and selling: To not mistreat one of Israel - whether male or female - in buying and selling, as it is stated (Leviticus 25:14), "And if you sell a sale to your countryman or buy from the hand of your countryman, a man should not mistreat his brother."…And in the Gemara…(Bava Metzia 50b) that it is returned if there is [overcharging that is] more than a sixth [above the market price]…

The root of the commandment is well-known, as it is something to which the intellect testifies. And if it were not written, it is appropriate that it would be written - as it is not fitting to take the money of people through falsehood and deceit. Rather, everyone should earn that which God has granted him through his toil, in truth and righteousness. And there is a benefit to each and every one with this thing; such that [just] like he will not mistreat others, others will also not mistreat him. And even if there be one who knows how to trick more than other people [do], maybe his children will not be so and people will deceive them. And [so] it comes out that the things are the same for all, and that it is of great benefit for the inhabitation of the world. And God, blessed be He, created it to be inhabited.

The first mitzvah is straightforward. It is prohibited to overcharge one’s fellow by more than 16-20% of the market price. Such a transaction is considered fraudulent, based on deceit. It is implied that a person would not have made the purchase had he known the market value. The buyer is considered to have been deceived by the seller.

ספר החינוך שלח

שלא להונות אחד מישראל בדברים – שלא להונות אחד מישראל בדברים, כלומר, שלא נאמר לישראל דברים שיכאיבוהו ויצערוהו ואין בו כח להעזר מהם. ובפרוש אמרו זכרונם לברכה (ב"מ נ"ח:) כיצד, אם היה בעל תשובה לא יאמר לו זכר מעשיך הראשונים, היו חלאים באין עליו לא יאמר לו כדרך שאמרו חבריו לאיוב (ד ו) הלא יראתך כסלתך וגו'. ראה חמרים מבקשים תבואה לא יאמר להם לכו אצל פלוני והוא יודע שאין לו, ולא יאמר לתגר בכמה חפץ זה והוא אינו רוצה לקח, ועל זה נאמר (ויקרא כ"ה:י"ז) ולא תונו איש את עמיתו.

שרש מצוה זו ידוע כי הוא לתת שלום בין הבריות, וגדול השלום שבו הברכה מצויה בעולם, וקשה המחלקת כמה קללות וכמה תקלות תלויות בה.

מדיני המצוה. כמה אזהרות וכמה זרוזין שהזהירונו זכרונם לברכה בענין זה שלא להכאיב הבריות בשום דבר ולא לבישם, והפליגו בדבר עד שאמרו (שם), שלא יתלה עיניו על המקח בשעה שאין לו דמים, וראוי להזהר שאפילו ברמז דבריו לא יהיה נשמע חרוף לבני אדם, כי התורה הקפידה הרבה באונאת הדברים, לפי שהוא דבר קשה מאד ללב הבריות, והרבה מבני אדם יקפידו עליהם יותר מעל הממון. וכמו שאמרו זכרונם לברכה (שם) גדולה אונאת דברים מאונאת ממון, שבאונאת דברים הוא אומר ויראת מאלהיך וגו. ולא יהיה באפשר לכתב פרט כל הדברים שיש בהן צער לבריות, אבל כל אחד צריך להזהר כפי מה שיראה, כי השם ברוך הוא יודע כל פסיעותיו וכל רמיזותיו, כי האדם יראה לעינים והוא יראה ללבב, וכמה מעשים כתבו לנו זכרונם לברכה במדרשים ללמד על זה מוסר, ועקר הענין בפרק רביעי ממציעא [שם].

Sefer HaChinuch 338

To not mistreat any Israelite with words: To not mistreat any Israelite with words, meaning to say that one not say to an Israelite words that hurt him or cause him pain and he doesn't have the strength to be helped by them. And in explanation, they, may their memory be blessed, said (Baba Metzia 58b), "How is it? If he was a penitent, he should not say to him, 'Remember your previous deeds.' If ailments are coming upon him, he should not say to him in the way that Job's friends spoke (Job 4:6), 'Is not your reverence, your confidence, etc.' If one saw donkey drivers seeking [feed], he should not say, 'Go to x,' when he knows that he does not have any. And do not to say to a trader, 'How much is this item?,' when he does not wish to buy it." And about this it is stated (Leviticus 25:17), "A person should not mistreat his countryman."

The root of this commandment is well-known - for it is to give peace among the creatures. And great is peace, as through it is blessing found in the world; and difficult is disagreement - how many curses and how many tragedies are dependent upon it…

As the Torah was very concerned about mistreatment in words, since it is something very difficult for the heart of the creatures. And many people are more concerned about it than about money - and as they, may their memory be blessed said (Baba Metzia 58b), "Mistreatment of words is greater than mistreatment of money; as with mistreatment of words, it states (Leviticus 25:17), 'and you shall fear your God, etc.'"

The second mitzvah of oppressing someone with words seems to be disjunctive. What is the connection between reminding one’s fellow of his previous deeds, making someone feel badly about their current misfortune, giving someone inaccurate information, and expressing interest in an item one doesn’t wish to buy?

Furthermore, what do these two mitzvot, oppressing someone in business and in words, have to do with one another? The first appears to address monetary fraud. The second instructs us not to hurt the feelings of our fellow. They both use the same term, to oppress, but what is the commonality? Why is oppression by words worse than oppression in business?

ספר החינוך רמג

מצות אהבת ישראל – לאהב כל אחד מישראל אהבת נפש, כלומר שנחמל על ישראל ועל ממונו כמו שאדם חומל על עצמו וממונו, שנאמר (ויקרא י"ט:י"ח) ואהבת לרעך כמוך. ואמרו זכרונם לברכה (שבת לא א) דעלך סני לחברך לא תעביד. ואמרו בספרא (קדושים ד יב) אמר רבי עקיבא זה כלל גדול בתורה, כלומר, שהרבה מצות שבתורה תלויות בכך, שהאוהב חברו כנפשו לא יגנב ממונו ולא ינאף את אשתו, ולא יונהו בממון ולא בדברים, ולא יסיג גבולו, ולא יזיק לו בשום צד, וכן כמה מצות אחרות תלויות בזה. ידוע [גלוי] הדבר לכל בן דעת. שרש המצוה ידוע, כי כמו שיעשה הוא בחברו, כן יעשה חברו בו, ובזה היה שלום בין הבריות.

Sefer HaChinuch 243

The commandment of love of Israel: To love [with] love of the soul each one of Israel - meaning to say that we have compassion for an Israelite and for his money, [just] like a person has compassion for himself and for his [own] money; as it stated (Leviticus 19:18), "you shall love your neighbor as yourself." And they, may their memory be blessed, said (Shabbat 31a), "What is hateful to you, do not do to your fellow." And they said in Sifra, Kedoshim, Chapter 4:12, "Rabbi Akiva said, 'This is a great principle in the Torah'" - meaning to say that many commandments are dependent upon it. As one that loves his fellow like himself will not steal his money, have adultery with his wife, cheat his money from him nor hurt him from any angle. And so [too,] are there several other commandments dependent on this - the thing is well-known [revealed] to all who have intellect.

The root of the commandment is well-known - as in the way that he acts to his fellow, so will his fellow act to him. And there will be peace among the creatures with this.

These two seemingly unrelated commandments are connected by a common foundation. They are prohibitions against all too common indifference to our fellow. In the first instance of oppression in business, we overcharge our fellow, beyond simply making a profit, we cause him to incur a loss. In the second instance of oppression through words, we say things that will cause pain to our fellow, indifferent to how our words will affect him.

We are commanded to have a love for our fellow, based on a mutual recognition of one another, that our fellow is “like ourselves”. Our social contract with those around us is predicated on this recognition. As the Sefer HaChinuch explains in his commentary on the mitzvah to “love your fellow as yourself” (Vayikra 19:18), quoting Rebbe Akiva, this mutual recognition is “a great principle in the Torah”, the basis of many interpersonal laws. If we truly respect the dignity and humanity of another person we could not steal from them, cheat them, or harm them willingly.

This ideal expresses itself in our business dealings. Do we take undue advantage of our fellow? Or do we deal with him honestly. It also expresses itself in how we speak to others. Do we talk with indifference? Or do we talk with sensitivity to the at times subtle but very real psychological needs of our fellow, recognizing that what we say can impact others. All together, these two mitzvot remind us of the great ideal of the Torah, the great value of peace among men, and the pathways to achieve it.

References

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

Sefer HaChinukh, translated by Nataf, Francis (2018). Sefaria. Retrieved from: https://www.sefaria.org/Sefer_HaChinukh

The holidays play a significant role in our religious consciousness. Across the year, these appointed times draw our attention to different themes and include diverse mitzvot. In Parshat Emor, the Torah outlines and discusses the major holidays.

ויקרא כג (ב) דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם מוֹעֲדֵ֣י יְהֹוָ֔ה אֲשֶׁר־תִּקְרְא֥וּ אֹתָ֖ם מִקְרָאֵ֣י קֹ֑דֶשׁ אֵ֥לֶּה הֵ֖ם מוֹעֲדָֽי׃

Vayikra 23 (2) Speak to the children of Israel and say to them: The Lord's appointed [holy days] that you shall designate as holy occasions. These are My appointed [holy days].

The Rambam’s monumental Mishne Torah, his restatement of the Oral Torah oriented towards the performance of Mitzvot, is divided into 14 books.

רמב"ם חלוקת המצוות

ספר שלישי, אכלול בו המצוות שהם בזמנים ידועים, כגון שבת ומועדות. וקראתי שם ספר זה ספר זמנים.

Rambam - Division of Mitzvot

THIRD BOOK. I include therein all the precepts to be fulfilled at stated periods, such as Sabbaths and Festivals. I have called this book: The Book of Seasons.

The 3rd book focuses on the holidays. He introduces each of his 14 books with a verse. The verse he chose to introduce the 3rd book, is the following:

תהלים קי”ט (קיא) נָחַ֣לְתִּי עֵדְוֺתֶ֣יךָ לְעוֹלָ֑ם כִּֽי־שְׂשׂ֖וֹן לִבִּ֣י הֵֽמָּה׃

Tehilim 119(111) I inherited Your testimonies forever, for they are the joy of my heart.

This verse is interpreted in varied ways by the commentators, but the Ibn Ezra’s interpretation closely aligns with the Rambam:

אבן עזרא פירוש שני תהלים קי"ט:קי"א

נחלתי – הטעם היא נחלתי שאשמח בה. ועדותיך – הם הנפלאות שעשית שהעתיקו אבותי ואני אשמח כאילו אני עד הייתי בימים ההם.

English Ibn Ezra {book} Second Commentary Tehillim 119:111

The meaning of have I taken as a heritage [… forever, for they are the rejoicing of my heart] is, “they are my heritage in which I will rejoice.” Thy testimonies refer to the wonders that God performed and that our fathers transmitted to us. [The psalmist says,] “I will rejoice in them as if I witnessed them in those days.”

Our verse describes an inheritance which we rejoice in. The Ibn Ezra explains that it refers to the awesome experiences performed by the Almighty, formulated and codified by our forefathers into a heritage which we re-experience. The term Moed is related to the Hebrew word Eid, meaning a witness. We engage with these inheritances as if we had seen them with our own eyes. An outstanding example is the formulation in the Hagadah based on the Talmud (Mishna Pesachim 10:5, Bavli Pesachim 116b):

רמב"ם חמץ ומצה ח – נוסח ההגדה

ובכל דור ודור חייב אדם להראות את עצמו כאילו הוא יצא ממצרים, שלא את אבותינו בלבד גאל, אלא אותנו גאל, שנאמר "ואותנו הוציא משם למען הביא אותנו לתת לנו את הארץ אשר נשבע לאבותינו" (דברים ו’:כ”ג):

Rambam - Laws of Chametz and Matzah - Text of the Hagadah

In every generation, a person is obligated to regard himself as if he had left Egypt. It was not only our ancestors whom the Holy One, blessed be He, redeemed from Egypt; rather, He redeemed us, as it is stated:"He brought us out from there, so that He might bring us to the land He promised our fathers, and give it to us."

The Rambam codifies this explicitly:

רמב"ם חמץ ומצה ז

(ו) בכל דור ודור חייב אדם להראות את עצמו כאילו הוא בעצמו יצא עתה משיעבוד מצרים, שנאמר "ואותנו הוציא משם" (דברים ו':כ"ג). ועל דבר זה ציוה בתורה "וזכרת כי עבד היית" (דברים ה':י"ד), כלומר כאילו אתה בעצמך היית עבד ויצאת לחירות ונפדיתה:

Rambam - Laws of Chametz and Matzah 7

In each and every generation, a person must present himself as if he, himself, has now left the slavery of Egypt, as [Deuteronomy 6:23] states: "He took us out from there." Regarding this manner, God commanded in the Torah: "Remember that you were a slave [Deuteronomy 5:15]" - i.e., as if you, yourself, were a slave and went out to freedom and were redeemed.

According to the Talmud, Hagadah, and the Rambam, one is required to re-experience the events of the exodus from Egypt “as if he himself right now left the enslavement of Egypt”. The holidays are structured to bring to life the events of the past. This is expressed by the Rav as follows:

Rabbi Joseph B. Soloveitchik - “Counting Time”

We not only know our history, we also live it. The latter experience is, to us, not knowledge of the past, a mere narrative about events that took place once upon a time, but repetition: re-experiencing and reliving those events. Many halakhot are related to our experiential memory, to the unique phenomenon of emotional–not intellectual–recollection. We are close to the Biblical heroic-dramatic events in a manner unknown and incomprehensible to other nations. The Halakhah requires of us that we continue and sustain this intimacy with and closeness to people and mysterious, distant events by engaging in a series of deeds capable of keeping the memory alive. Passover, Tish’ah be-Av, and many other halakhic institutions rest upon this miraculous, uncanny memory, which shifts events from a dead past into a living present.

The Rav’s comments are consistent with the theme articulated by the Ibn Ezra and codified by the Talmud and the Rambam. Holidays are distinct periods of time set aside to re-experience aspects of our history. These experiences help us engage with fundamental themes. It is an ancient form of experiential education. Beyond learning about the exodus from Egypt, we re-enact and retell the story as if we were there, eat matzah, and see ourselves as participants. We not only learn about the giving of the Torah, we prepare ourselves to receive it again. We celebrate the holiday of Sukkot, but also leave our homes and live in temporary structures. The holidays help us see our history from an experiential vantage point, shifting our frame of reference, and hopefully bringing us to new ideas and perspectives which can inform our approach to our present and our future.

References

Ibn Ezra, E., Strickman, H. N., & Silver, A. M. (1996). Ibn Ezra's commentary on the Pslams. New York: Menorah Publishing Company, Inc. Retrieved from: https://mg.alhatorah.org/Full/Tehillim/119.110#e0n6

Maimonides, M., Touger, E., Kaplan, B., Abramson, Z., & Silverstein, S. (2007). Mishneh Torah. New York: Moznaim Pub. Retrieved from: https://www.chabad.org/library/article_cdo/aid/682956/jewish/Mishneh-Torah.htm

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

Soloveitchik, J. D. (2006). Festival of freedom: Essays on Pesah and the Haggadah. New York: KTAV Publ. House.

The Torah contains laws that govern diverse aspects of our lives. The Parsha of Kedoshim includes many rules that regulate how man relates to humanity around him. These obligations express an array of values.

ויקרא יט (יז) לֹֽא־תִשְׂנָ֥א אֶת־אָחִ֖יךָ בִּלְבָבֶ֑ךָ הוֹכֵ֤חַ תּוֹכִ֙יחַ֙ אֶת־עֲמִיתֶ֔ךָ וְלֹא־תִשָּׂ֥א עָלָ֖יו חֵֽטְא׃

Vayikra 19 (17) You shall not hate your brother in your heart. You shall surely rebuke your fellow, but you shall not bear a sin on his account.

It is a biblical obligation to provide feedback to one’s fellow regarding his behavior. We are commanded to avoid harboring hatred in our heart, and rather to express our concerns verbally.

Rav Samson Raphael Hirsch - Commentary on Vayikra 19:17

In our verse we are told: Do not hate your brother in your heart, but reprove him, to bring him to self-awareness. This, then, is the duty incumbent upon us, whenever it seems to us that someone has wronged us: We are to forget the wrong and not allow it to affect our attitude toward him; or, if we are incapable of this, we must not allow dark hatred to arise in our heart, but are to reprove him candidly and directly, and thus enable him to explain or make amends for his conduct…

Rav Hirsch explains that we are required to address a perceived wrong with our fellow. Ideally we should not take it personally, but even if this is difficult, we cannot simply let the perceived wrong fuel a negative attitude toward him. We must give him the opportunity to explain and provide context. The Rambam formulates this biblical command in his book of mitzvot:

Rambam - Book of Mitzvot - Positive Commandments

The 205th mitzvah is that we are commanded to admonish a person who is performing a transgression or who is preparing to do so. One must verbally warn him and admonish him. We are not allowed to say, "I will not sin; and if someone else sins, that is between him and G‑d." This [attitude] is contrary to Torah. Rather, we are commanded not to transgress, nor to allow another Jew to transgress…

The Rambam explains that this mitzvah requires us to verbally engage with others regarding their transgressions. We do not simply say that someone else’s challenges are irrelevant to us. The Torah requires a degree of interpersonal awareness and collective responsibility.

We know from personal experience that providing effective feedback is a significant challenge. This makes providing feedback difficult. People do not want to be criticized and are by nature are resistant to feedback. The Gemara acknowledges this issue and discusses a guiding principle that provides some parameters:

תלמוד בבלי – יבמות סה:

ואמר רבי אילעא משום ר' אלעזר בר' שמעון כשם שמצוה על אדם לומר דבר הנשמע כך מצוה על אדם שלא לומר דבר שאינו נשמע רבי אבא אומר חובה שנאמר {משלי ט':ח'} אל תוכח לץ פן ישנאך הוכח לחכם ויאהבך.

Talmud Bavli - Yevamot 65b

The Gemara cites other statements made by Rabbi Ile’a in the name of Rabbi Elazar, son of Rabbi Shimon. And Rabbi Ile’a said in the name of Rabbi Elazar, son of Rabbi Shimon: Just as it is a mitzva for a person to say that which will be heeded, so is it a mitzva for a person not to say that which will not be heeded. One should not rebuke those who will be unreceptive to his message. Rabbi Abba says: It is obligatory for him to refrain from speaking, as it is stated: “Do not reprove a scorner lest he hate you; reprove a wise man and he will love you” (Proverbs 9:8).

מאירי יבמות סה:

אע"פ שאמרו הוכח תוכיח את עמיתך אפילו מאה פעמים דוקא בשיודע שהוא מקבל או בסתם ר"ל שאינו יודע אם יקבל אם לאו אבל כל שיודע בו שאינו מקבל אינו חייב בכך אדרבה מוזהר הוא שלא להשליך פניניו לפניו או לפניהם והוא שאמרו כשם שאדם מצווה לומר דבר הנשמע כך מצווה שלא לומר דבר שאינו נשמע שנאמר אל תוכח לץ פן ישנאך הוכח לחכם ויאהבך:

Meiri - Yevamot 65b

Even though [the Torah] says, “you shall surely rebuke your fellow”, even one hundred times, this is specifically when it will be accepted or in general, meaning you don’t know if it will be accepted or not. But anyone who knows that will not be accepted, not only is one not obligated with giving rebuke, but we are warned not to bring up the issue, as it says [in the Gemara], just as one is obligated to say what will be listened to, so one is correspondingly obligated not to say what will be ignored. As it says, “do not rebuke the cynic lest he hate you, rebuke the wise and he will love you” (Mishlei 9:8).

The Meiri explains clearly that despite the obligation to give feedback, this only applies when one knows it will be accepted or by default. But if one knows it will not be accepted, we are warned not to give feedback that will be rejected. He quotes a verse in Proverbs stating that rebuking a cynic will only create hatred. It is the wise that will appreciate receiving feedback.

תלמוד בבלי – ערכין טז:

תניא א"ר טרפון (תמיהני) אני אם יש בדור הזה שמקבל תוכחה אם אמר לו טול קיסם מבין עיניך אמר לו טול קורה מבין עיניך אמר רבי אלעזר בן עזריה תמיהני אם יש בדור הזה שיודע להוכיח.

Talmud Bavli - Arachin 16b

It is taught in a baraita that Rabbi Tarfon says: I would be surprised if there is anyone in this generation who can receive rebuke. Why? Because if the one rebuking says to him: Remove the splinter from between your eyes, i.e., rid yourself of a minor infraction, the other says to him: Remove the beam from between your eyes, i.e., you have committed far more severe sins. Rabbi Elazar ben Azaria says: I would be surprised if there is anyone in this generation who knows how to rebuke correctly, without embarrassing the person he is rebuking.

The Gemara builds off the principle stated in Proverbs and articulated by the Meiri. Indeed, only the wise appreciate feedback. Rebbe Tarfon and Rebbe Elazar ben Azaria acknowledge that only people operating on a certain level, perhaps even absent in their generation, are capable of receiving or providing effective feedback. Rav Hirsch outlines an important premise and factor:

Rav Samson Raphael Hirsch - Commentary on Vayikra 19:17

The mitzvah of rebuke is based on Areivut, the principle that all Jews are responsible for one another as regards fulfillment of the mitzvos. If this mitzvah were to be realized in practice, it would transform the moral aspect of the entire world. But it cannot be realized in full, unless moral awareness has spread throughout all layers of society - an exalted level that, as our Sages lamented centuries ago, has not been attained. For the mitzvah to reprove depends on the readiness to accept reproof. If all are obligated to reprove one another, they must also be ready to accept reproof one from another. Recognizing the objective value of the mitzvah, they must be willing to drop their concern for their own personal interest. Rebbe Tarfon, in his time, lamented: "I doubt if there is anyone in this generation who is ready to accept reproof. If he is told: ‘Remove the splinter from between your teeth; he replies: 'Remove the beam from between your eyes"(Arachin 16b). However, Rebbe Elazar ben Azariah, his contemporary, countered: "I doubt if anyone in this generation knows how to reprove (ibid.).

Rav Hirsch explains that in order for this mitzvah to be successfully actualized, there must be an orientation across society toward moral development. When this value is pervasive, people will be open to receiving feedback. Perhaps even on the side of giving feedback, it is only artfully and effectively executed when it springs from a genuine desire to facilitate and support the development of others. Similar to the Rambam, the individual must have an awareness of his responsibility to others, and the group of individuals must collectively share this ideal. Only a society that values personal development can harness their collective power to advance together.

References

Hirsch, R. S. R. (2008). Hirsch Chumash: Sefer Vayikra. Jerusalem - New York: Feldheim Publishers.

Maimonides, M., Bell, B. (2007). Sefer HaMitzvos. New York: SIE Pub. Retrieved from: https://www.chabad.org/library/article_cdo/aid/940209/jewish/Sefer-Hamitzvot-Translation.htm

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

Steinsaltz, A., In Weinreb, T. H., In Schreier, J., & Hotsaat Koren (Jerusalem),. (2017). Koren Talmud Bavli, the Noe edition: Talmud Bavli. Retrieved from: https://shas.alhatorah.org/

The Rambam bases the mitzvah of Brit Milah –circumcision on the following verse in Tazria:

ויקרא יב (ג) וּבַיּ֖וֹם הַשְּׁמִינִ֑י יִמּ֖וֹל בְּשַׂ֥ר עׇרְלָתֽוֹ׃

Vayikra 12

3 And on the eighth day, the flesh of his foreskin shall be circumcised.

משנה תורה – הקדמה – מצות עשה – רטו  – לָמוּל אֶת הַבֵּן, שֶׁנֶּאֱמָר "וּבַיּוֹם, הַשְּׁמִינִי, יִמּוֹל, בְּשַׂר עָרְלָתוֹ" (ויקרא יב,ג)

Rambam - Mishna Torah Introduction - Positive Mitzvah 215

To circumcise a son, as [Leviticus 12:3] states: "On the eighth day, the flesh of his foreskin shall be circumcised.”

The Sefer HaChinuch discusses the ideas associated with this mitzvah:

ספר החינוך ב

משרשי מצוה זו, לפי שרצה השם יתברך לקבע בעם אשר הבדיל להיות נקרא על שמו, אות קבוע בגופם, להבדילם משאר העמים בצורת גופם, כמו שהם מבדלים מהם בצורת נפשותם, אשר מוצאם ומובאם איננו שוה. ונקבע ההבדל בגלת הזהב, לפי שהוא סבה לקיום המין, מלבד שיש בו תשלום צורת הגוף, כמו שאמרנו. והעם הנבחר חפץ השם יתברך להשלים תכונתו, ורצה להיות ההשלמה על ידי האדם ולא בראו שלם מבטן, לרמז אליו כי כאשר תשלום צורת גופו על ידו, כן בידו להשלים צורת נפשו בהכשר פעלותיו

Sefer HaChinuch 2

It is from the roots of this commandment [that it is] because God wanted to establish in His nation, that He separated to be called by His name, a permanent sign on their body; to separate them from the other nations in the form of their bodies just like they are separated from them in the form of their souls, the going out and coming in of which are not similar. He established this difference in the 'golden fountain,' because this is the reason for the existence of people, besides being a completion of the physical body as we mentioned. God wanted to complete His plan with the chosen nation. He wanted men to complete the creation of his body, as He did not create him complete from the womb; [so as] to hint to him that just like the completion of the form of his body is through him, so [too] is it in his hand to complete the form of his soul, by refining his actions.

The Sefer HaChinuch suggests that the foundation of the mitzvah of Brit Milah differentiates us as a distinct nation. He further explains that the mitzvah serves to complete the body, to make a final correction. It conveys to us that man does not come into this world perfected, and that he must pursue his own development and refine his own character through his actions. The underlying message iּs that man has work to do as soon as he arrives.

Rambam - Guide for the Perplexed III 49

As regards circumcision, I think that one of its objects is to limit sexual intercourse, and to weaken the organ of generation as far as possible, and thus cause man to be moderate. Some people believe that circumcision is to remove a defect in man's formation; but every one can easily reply: How can products of nature be deficient so as to require external completion, especially as the use of the fore-skin to that organ is evident. This commandment has not been enjoined as a complement to a deficient physical creation, but as a means for perfecting man's moral shortcomings. The bodily injury caused to that organ is exactly that which is desired; it does not interrupt any vital function, nor does it destroy the power of generation. Circumcision simply counteracts excessive lust; for there is no doubt that circumcision weakens the power of sexual excitement, and sometimes lessens the natural enjoyment…This is, as I believe, the best reason for the commandment concerning circumcision. And who was the first to perform this commandment? Abraham, our father! of whom it is well known how he feared sin; it is described by our Sages in reference to the words, "Behold, now I know that thou art a fair woman to look upon" (Gen. 12:11).

There is, however, another important object in this commandment. It gives to all members of the same faith, i.e., to all believers in the Unity of God, a common bodily sign…It is also a fact that there is much mutual love and assistance among people that are united by the same sign when they consider it as [the symbol of] a covenant. Circumcision is likewise the [symbol of the] covenant which Abraham made in connection with the belief in God's Unity. So also every one that is circumcised enters the covenant of Abraham to believe in the unity of God, in accordance with the words of the Law, "To be a God unto thee, and to thy seed after thee" (Gen. 17:7). This purpose of the circumcision is as important as the first, and perhaps more important. (Friedlander translation, p.267-268).

The Rambam’s approach differs from the Sefer HaChinuch in that circumcision does not correct or complete the body. In fact, it creates a limitation. But this limitation placed on the physical is indeed inline with the mitzvah, “as a means for perfecting man’s moral shortcomings”. We do not pursue boundless physical enjoyment. While the Torah’s philosophy approves of physical pleasure, it is easy for man to get lost in its pursuit and lose sight of his higher and more noble goals. This fundamental mitzvah is a covenant and statement of our values beyond the physical. Man must ultimately limit his physical pursuits and direct his energies toward his moral and spiritual development.

The Rambam also highlights the communal aspect of Brit Milah. It is a sign that ties our community together. It is interesting that this is also codified in the blessings and responses during the Brit Milah service:

ערוך השולחן יורה דעה רסה:ח

ולפי זה אני אומר דברכת "להכניסו" היא ברכה אחרת לגמרי, וזהו כאילו התינוק היה מברכה. והיינו שמקודם מברך "על המילה" כמו על כל המצות, ואחר כך מברכין על מה שצוה הקדוש ברוך הוא להכניס ילד ישראל מיום שנולד תחת כנפי השכינה, ולא ככל המצות שלא נצטוה האדם בה עד שנעשה גדול. ולא על עצם המילה מברכין ברכה זו, אלא שעל ידי מצוה זו נכנס נפש זה תחת כנפי השכינה, ונכנס בברית כלל ישראל, שזהו בריתו של אברהם אבינו שהקדוש ברוך הוא כרת עמו ברית זה. ולכן משיבין העולם: "כשם שנכנס לברית כן יכנס לתורה וכו' ", כלומר: שעיקר ההכנסה תחת כנפי השכינה הוא תורה ומעשים טובים, לכן מברכין אותו שיגיע לכלל זה. ואגב אומרים "לחופה" גם כן, וגם זהו מצוה.

Aruch HaShulchan - Yoreh Deah - 265:8

It is not the actual circumcision itself that we make this (second blessing), rather through this mitzvah this person enters under the wings of the Divine presence, and enters into the covenant with the Jewish community. This is the covenant of Avraham our forefather which the Holy One Blessed Be He established with him. This is why the group responds: “Just like he is entered into this covenant, so he will enter into Torah, marriage, and good actions”, meaning the essential joining under the wings of the Divine presence is through Torah and good actions.

It is notable that Halakha mandates a specific rejoinder by the community in response to the blessing on circumcision. The community response goes beyond a simple Amen, stating our ultimate values of Torah and beneficial actions that refine the human being and the world. The prominent community response is consistent with the understanding of the Rambam and the Sefer HaChinuch, that Milah is a tie between the individual and covenantal community.

References

Maimonides, M., & Friedlander, M. (1953). The guide of the perplexed of Maimonides. New York: Hebrew Publishing Co.

Maimonides, M., Touger, E., Kaplan, B., Abramson, Z., & Silverstein, S. (2007). Mishneh Torah. New York: Moznaim Pub. Retrieved from: https://www.chabad.org/library/article_cdo/aid/682956/jewish/Mishneh-Torah.htm

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

Sefer HaChinukh, translated by Nataf, Francis (2018). Sefaria. Retrieved from: https://www.sefaria.org/Sefer_HaChinukh.2.2

On the day of the inauguration of the Mishkan, the entire people gather together. Aharon, the high priest, prepares the offerings and places them upon the altar. A heavenly fire descends from the heavens and consumes the offerings, sanctifying God’s name.

ויקרא ט:כד–י:א

(כד) וַתֵּ֤צֵא אֵשׁ֙ מִלִּפְנֵ֣י יְהֹוָ֔ה וַתֹּ֙אכַל֙ עַל־הַמִּזְבֵּ֔חַ אֶת־הָעֹלָ֖ה וְאֶת־הַחֲלָבִ֑ים וַיַּ֤רְא כׇּל־הָעָם֙ וַיָּרֹ֔נּוּ וַֽיִּפְּל֖וּ עַל־פְּנֵיהֶֽם׃ (א) וַיִּקְח֣וּ בְנֵֽי־אַ֠הֲרֹ֠ן נָדָ֨ב וַאֲבִיה֜וּא אִ֣ישׁ מַחְתָּת֗וֹ וַיִּתְּנ֤וּ בָהֵן֙ אֵ֔שׁ וַיָּשִׂ֥ימוּ עָלֶ֖יהָ קְטֹ֑רֶת וַיַּקְרִ֜יבוּ לִפְנֵ֤י יְהֹוָה֙ אֵ֣שׁ זָרָ֔ה אֲשֶׁ֧ר לֹ֦א צִוָּ֖ה אֹתָֽם׃

Vayikra 9:24-10:1

(24) And fire went forth from before the Lord and consumed the burnt offering and the fats upon the altar, and all the people saw, sang praises, and fell upon their faces. (1) And Aaron's sons, Nadab and Abihu, each took his pan, put fire in them, and placed incense upon it, and they brought before the Lord foreign fire, which He had not commanded them.

Following this miraculous occurrence, two of Aharon’s sons each take fire pans and place incense upon them. They place what is described as a “strange fire” on the pans, and approach the altar. As they approach, a fire descends from heaven and they both die. What was the nature of the their error? Why did it deserve such a severe and public response?

טור הפירוש הקצר ויקרא י

(א) אשר – לא צוה. אין לומר לא צוה להביא אש זרה וגם לא צוה שלא להביאו אלא פירוש אשר צווי של לא. צוה אותם. וכן לכל צבא השמים אשר לא צויתי.

Tur - Commentary on Vayikra 10:1

It is not saying they were not commanded to bring a strange fire (that would be superfluous), nor it saying that they were not commanded not to bring (perhaps this means they were not issued a prohibition), rather the explanation is that they were lacking any commandment toward them. Similarly it says “to all the hosts of heaven to which they were not commanded to serve” (Devarim 17:3)

The Tur focuses on the words “of which they were not commanded.” He explains that their sin was not that disobeyed a specific commandment. Rather, that their action was not based on a commandment at all. They acted based on their own volition. What is so wrong about that?

There a recurrent theme in the messages of the prophets. They have expressed a degree of skepticism, even criticism, toward the Jewish people’s sacrifices and offerings in the temple. We find a poignant example in the Book of Shmuel. King Shaul is commanded to wipe out the nation of Amalek. He is instructed by Shmuel the prophet to destroy everything and spare nothing. At the time of the battle however, Shaul spares the best of the sheep and the King of Amalek. In defense, Shaul explains that his intention was to bring those animals that they had spared to Hashem as an offering. Shmuel responds sharply:

שמואל א טו:כב

וַיֹּ֣אמֶר שְׁמוּאֵ֗ל הַחֵ֤פֶץ לַֽיהֹוָה֙ בְּעֹל֣וֹת וּזְבָחִ֔ים כִּשְׁמֹ֖עַ בְּק֣וֹל יְהֹוָ֑ה הִנֵּ֤ה שְׁמֹ֙עַ֙ מִזֶּ֣בַח ט֔וֹב לְהַקְשִׁ֖יב מֵחֵ֥לֶב אֵילִֽים׃

Samuel 1 15:22

22 And Samuel said, "Has the Lord (as much) desire in burnt offerings and peace-offerings, as in obeying the voice of the Lord? Behold, to obey is better than a peace-offering; to hearken (is better) than the fat of rams.

Rav Hirsch further elaborates. Sacrifices are a means, designed and given to us by God, to achieve a certain ends. This ends, in the words of Rav Hirsch, is “the fulfillment of God’s will in God-fearing obedience” (Commentary on Haftorat Zachor). In this instance, King Shaul ignored and actually undermined the overarching objective offering by focusing myopically on them as a means. He disobeyed the Divine directive using the offerings as an excuse. As a result, Shaul lost his Kingship and Kingdom. Throughout history the Jewish people have used their “religious” activities to obscure their incorrect or immoral behavior.

Rav Samson Raphael Hirsch - Commentary on Sefer Vayikra 10:1

Now, as regards this disastrous offering of Nadav and Avihu, the Torah stresses, above all else, that it was one which God had not commanded them to make. Even if the details of the offering had not been forbidden (as we have seen they indeed were), the mere fact that this offering had not been commanded by God would have been sufficient to make it forbidden.

In the service of the offerings, there is no place for subjective arbitrariness. Even the free-will offerings, must comply with prescribed forms. One who brings an offering seeks closeness to God, but this can be attained only through obedience to God and acceptance of the yoke of His commandments. This is precisely the point that separates Judaism from paganism. The pagan, through his offering, seeks to make his deity subservient to his will, while the Jew, through his offering, places himself in the service of God and accepts upon himself the yoke of His commandments. Hence, all offerings in Judaism are formulas of Divine imperatives; and the offerer, through his offering, undertakes to adopt the Divine imperative as his guiding light. Offerings of one's own devising would be a subversion of that very truth which the offering is intended to represent. Such offerings would glorify personal caprice instead of obedience to God and acceptance of the yoke of His commandments.

Now we understand the death of Aharon's sons. Their death at the time of the first dedication of the Sanctuary is a warning to all future Kohanim. It bars all arbitrariness, all personal caprice, from the precincts of the Sanctuary, whose whole purpose is to be a Sanctuary for the Torah! In Judaism the priest's function is not to introduce innovations in the Service, but to carry out God's command.

When Nadav and Avihu chose to bring their own offering “which they were not commanded”, they were undermining the original and primary purpose of bringing offerings in the sanctuary. On the day of the Mishkan’s inauguration, in front of the entire people, this distortion required correction. Nadav and Avihu died publicly, sending a message. As Rav Hirsch explains, the underlying premise of bringing a formal offering is a recognition of God’s will and an awareness that this Ultimate Reality has bearing on our lives. The definition of an act of Divine service requires an acceptance of the Divine will, and an acceptance of the Divine parameters for its performance.

References

Hirsch, R. S. R. (2008). Hirsch Chumash: Sefer Vayikra. Jerusalem - New York: Feldheim Publishers.

Hirsch S. R. Levy I. & Hirsch M. (2005/1966). Hirsch commentary on the Torah (2nd ed. completely rev.). Judaica Press.

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

One of the fundamental themes which we are obligated to discuss at the Pesach Seder is our progression from slavery to freedom. As the Rambam writes:

משנה תורה - ספר זמנים - הלכות חמץ ומצה - פרק ז:ד

[ד] וְצָרִיךְ לְהַתְחִיל בִּגְנוּת, וּלְסַיַּם בִּשְׁבָח.  כֵּיצַד:  מַתְחִיל וּמְסַפֵּר שֶׁבַּתְּחִלָּה הָיוּ אֲבוֹתֵינוּ בִּימֵי תֶּרַח וּמִלְּפָנָיו, כּוֹפְרִים וְטוֹעִין אַחֲרֵי הַהֶבֶל וְרוֹדְפִין עֲבוֹדָה זָרָה; וּמְסַיֵּם בְּדַת הָאֱמֶת, שֶׁקֵּרְבָנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא לָהּ, וְהִבְדִּילָנוּ מִן הַתּוֹעִים, וְקֵרְבָנוּ לְיֵחוּדוֹ.  וְכֵן מַתְחִיל וּמוֹדִיעַ שֶׁעֲבָדִים הָיִינוּ לְפַרְעֹה בְּמִצְרַיִם, וְכָל הָרָעָה שֶׁגְּמָלוּנוּ; וּמְסַיֵּם בְּנִסִּים וְנִפְלָאוֹת שֶׁנַּעֲשׂוּ לָנוּ, וּבְחֵרוּתֵנוּ.  וְהוּא שֶׁיִּדְרֹשׁ מֵ"אֲרַמִּי אֹבֵד אָבִי" (דברים כו,ה), עַד שֶׁיִּגְמֹר כָּל הַפָּרָשָׁה; וְכָל הַמּוֹסִיף וּמַאֲרִיךְ בִּדְרַשׁ פָּרָשָׁה זוֹ, הֲרֵי זֶה מְשֻׁבָּח.

Rambam - Laws of Chametz and Matzah - Chapter 7:4

One must begin [the narrative describing our ancestors'] base [roots] and conclude with [their] praise. What does this imply? One begins relating how originally, in the age of Terach, our ancestors denied [God's existence] and strayed after vanity, pursuing idol worship. One concludes with the true faith: how the Omnipresent has drawn us close to Him, separated us from the gentiles, and drawn us near to His Oneness.

Similarly, one begins by stating that we were slaves to Pharaoh in Egypt and [describing] all the evil done to us, and concludes with the miracles and wonders that were wrought upon us, and our freedom. This [implies] that one should extrapolate [the passage beginning] from [Deuteronomy 26:5]: "An Aramean sought to destroy my ancestor..." until one concludes the entire passage. Whoever adds and extends his extrapolation of this passage is praiseworthy.

The relationship between Torah and freedom is discussed in Pirkei Avot:

משנה אבות ו:ב

אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, בְּכָל יוֹם וָיוֹם בַּת קוֹל יוֹצֵאת מֵהַר חוֹרֵב וּמַכְרֶזֶת וְאוֹמֶרֶת, אוֹי לָהֶם לַבְּרִיּוֹת מֵעֶלְבּוֹנָהּ שֶׁל תּוֹרָה. שֶׁכָּל מִי שֶׁאֵינוֹ עוֹסֵק בַּתּוֹרָה נִקְרָא נָזוּף, שֶׁנֶּאֱמַר (משלי יא) נֶזֶם זָהָב בְּאַף חֲזִיר אִשָּׁה יָפָה וְסָרַת טָעַם. וְאוֹמֵר (שמות לב) וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה וְהַמִּכְתָּב מִכְתַּב אֱלֹהִים הוּא חָרוּת עַל הַלֻּחֹת, אַל תִּקְרָא חָרוּת אֶלָּא חֵרוּת, שֶׁאֵין לְךָ בֶן חוֹרִין אֶלָּא מִי שֶׁעוֹסֵק בְּתַלְמוּד תּוֹרָה. וְכָל מִי שֶׁעוֹסֵק בְּתַלְמוּד תּוֹרָה הֲרֵי זֶה מִתְעַלֶּה, שֶׁנֶּאֱמַר (במדבר כא) וּמִמַּתָּנָה נַחֲלִיאֵל וּמִנַּחֲלִיאֵל בָּמוֹת.

Avot 6:2

Rabbi Yehoshua ben [son of] Levi said, on every day a heavenly voice emanates from Mount Horeb, announcing: 'Woe to them, the people, because of the affront to the Torah.' For anyone who does not study is called 'rebuked,' as the verse says 'As a golden ring in a swine's snout, so too is a beautiful woman who has turned from sound reason' (Proverbs 11:22). It also says, 'And the tablets were the handiwork of God, and the writing was God's writing engraved on the tablets' (Exodus 32:16). Do not read 'charoos' ('engraved'), rather 'chairoos' ('free'). For you will not find a freer person than one who is involved in Torah study. For all those who study Torah are uplifted, as it states, 'From Matanah [the Israelites traveled to] Nachaliel, and from Nachaliel to Bamos' (Numbers 21:19). (Davidson translation)

The Mishna in Pirkei Avot sets up an equation between Torah and freedom. Only one who is involved with the study of Torah is truly free. But how is this so? Keeping Torah comes with a myriad of prohibitions and obligations. How does the study of Torah bring us freedom?

פירוש אברבנאל – נחלת אבות – אבות ו:ב

שההכנעה אל הדת אינה שעבוד, אבל הוא חירות. לפי שהדת והנהגתה מביאים האדם אל השלימות המדותיי, ולהיות שכלו בן חורין ולא עבד תאוותיו

Commentary of Rav Isaac Abarbanel on Pirkei Avot 6:2

For submission to the system of Torah is not slavery, rather it is freedom. For the system of Torah and its ways bring a person to the perfection of his character traits, which allows his mind to be free and not a slave to his passions.

The Abarbanel explains that service to the system of Torah enables freedom. The Torah has many restrictions and commitments. Looking at these in isolation one might conclude that the Torah is a form of bondage. However, the objective of the Torah system is not restriction but the development of a person’s character, such that they are not subservient to their personality or whimsical desires. The Torah does make demands, but it correspondingly orients a person toward achieving a greater and more fundamental freedom. Political freedom is a means, it is not an ends in itself in terms of the objective that man has for his life.

David Brooks – The Second Mountain

Political freedom is great. But personal, social, and emotional freedom--when it becomes an ultimate end…leads to a random, busy life with no discernible direction, no firm foundation…It turns out that freedom isn't an ocean you want to spend your life in. Freedom is a river you want to get across so you can plant yourself on the other side–and fully commit to something. (p.20)

Reflecting on the Rambam quoted above, the two themes of our philosophical progression from idol worshipers to those who recognize the Oneness of God, is the ultimate objective of our progression from slavery to political freedom. The author of the Hagadah has us begin with the paragraph of “We were slaves in Egypt” and we move from there to discuss “Our forefathers were idol worshipers”. We were granted both forms of freedom through the exodus from the country of Egypt and our exit from Egyptian values and culture.

References

Brooks D. (2020). The second mountain. Random House US.

Maimonides, M., Touger, E., Kaplan, B., Abramson, Z., & Silverstein, S. (2007). Mishneh Torah. New York: Moznaim Pub. Retrieved from: https://www.chabad.org/library/article_cdo/aid/682956/jewish/Mishneh-Torah.htm

Steinsaltz, A., In Weinreb, T. H., In Schreier, J., & Hotsaat Koren (Jerusalem),. (2017). Koren Talmud Bavli, the Noe edition: Talmud Bavli. Retrieved from: https://shas.alhatorah.org/