This Week in Learning

The Rambam outlines the mitzvah of discussing the exodus from Egypt, obligatory on the first night of Pesach:

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

מִצְוַת עֲשֵׂה שֶׁלַּתּוֹרָה לְסַפַּר בְּנִסִּים וְנִפְלָאוֹת שֶׁנַּעֲשׂוּ לַאֲבוֹתֵינוּ בְּמִצְרַיִם, בְּלֵיל חֲמִשָּׁה עָשָׂר בְּנִיסָן--שֶׁנֶּאֱמָר "זָכוֹר אֶת-הַיּוֹם הַזֶּה אֲשֶׁר יְצָאתֶם" (שמות יג,ג), כְּמַה שֶׁנֶּאֱמָר "זָכוֹר אֶת-יוֹם הַשַּׁבָּת" (שמות כ,ז).  וּמְנַיִן שֶׁבְּלֵיל חֲמִשָּׁה עָשָׂר--תִּלְמֹד לוֹמַר "וְהִגַּדְתָּ לְבִנְךָ, בַּיּוֹם הַהוּא לֵאמֹר:  בַּעֲבוּר זֶה" (שמות יג,ח), בְּשָׁעָה שֶׁיֵּשׁ מַצָּה וּמָרוֹר מֻנָּחִים לְפָנֶיךָ. וְאַף עַל פִּי שְׁאֵין לוֹ בֵּן, אַפִלּוּ חֲכָמִים גְּדוֹלִים--חַיָּבִים לְסַפַּר בִּיצִיאַת מִצְרַיִם; וְכָל הַמַּאֲרִיךְ בַּדְּבָרִים שֶׁאֵרְעוּ וְשֶׁהָיוּ, הֲרֵי זֶה מְשֻׁבָּח.

Rambam - Laws of Chametz and Matzah Chapter 7

1. It is a positive commandment of the Torah to relate the miracles and wonders wrought for our ancestors in Egypt on the night of the fifteenth of Nisan, as [Exodus 13:3] states: "Remember this day, on which you left Egypt," just as [Exodus 20:8] states: "Remember the Sabbath day."

From where [is it derived that this mitzvah is to be fulfilled on] the night of the fifteenth? The Torah teaches [Exodus 13:8]: "And you shall tell your son on that day, saying: 'It is because of this...' [implying that the mitzvah is to be fulfilled] when matzah and maror are placed before you. [The mitzvah applies] even though one does not have a son. Even great Sages are obligated to tell about the Exodus from Egypt. Whoever elaborates concerning the events which occurred and took place is worthy of praise.

It is interesting that the Rambam goes out of his way to include “great sages”. He does not need to tell us that “even great sages” need to keep Shabbat or wear Tefilin. But apparently one might have thought the the mitzvah of discussing the exodus from Egypt is a simple retelling of the basic story. If this was the case, perhaps the Sages who are certainly familiar with the basic story would be exempt. We must therefore conclude that the mitzvah extends beyond a mere retelling of facts. And to the extent one elaborates in discussing the exodus, it is a superior performance of the mitzvah. This approach to discussing the exodus is incorporated into the very text of the Hagadah:

משנה תורה - ספר זמנים - הלכות חמץ ומצה - נוסח ההגדה

ג  עֲבָדִים הָיִינוּ, לְפַרְעֹה בְּמִצְרַיִם; וַיּוֹצִיאֵנוּ ה' אֱלֹהֵינוּ מִשָּׁם, בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה.  וְאִלּוּ לֹא גָאַל הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אֲבוֹתֵינוּ מִמִּצְרַיִם, עֲדַיִן אָנוּ וּבָנֵינוּ וּבְנֵי בָנֵינוּ מְשֻׁעְבָּדִים הָיִינוּ לְפַרְעֹה בְּמִצְרַיִם.  וְאַפִלּוּ כֻּלָּנוּ חֲכָמִים, כֻּלָּנוּ נְבוֹנִים, כֻּלָּנוּ יוֹדְעִים אֶת הַתּוֹרָה--מִצְוָה עָלֵינוּ לְסַפֶּר בִּיצִיאַת מִצְרַיִם; וְכָל הַמַּאֲרִיךְ בִּיצִיאַת מִצְרַיִם, הֲרֵי זֶה מְשֻׁבָּח.

ד  מַעֲשֶׂה בְּרִבִּי אֱלִיעֶזֶר וְרִבִּי יְהוֹשׁוּעַ וְרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה וְרִבִּי עֲקִיבָה וְרִבִּי טַרְפוֹן, שֶׁהָיוּ מְסֻבִּין בִּבְנֵי בְרָק; וְהָיוּ מְסַפְּרִין בִּיצִיאַת מִצְרַיִם כָּל אוֹתוֹ הַלַּיְלָה, עַד שֶׁבָּאוּ תַּלְמִידֵיהֶם וְאָמְרוּ לָהֶם, רִבּוֹתֵינוּ, הִגִּיעַ זְמָן קִרְיַת שְׁמַע שֶׁלְּשַׁחְרִית.

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

We were slaves to Pharaoh in Egypt,1 but God, our Lord, brought us out from there with a strong hand and an outstretched arm. If the Holy One, blessed be He, had not taken our ancestors out of Egypt, then we, our children, and our grandchildren, would still be enslaved to Pharaoh in Egypt. [Therefore,] even if we were all wise, all men of understanding, all elders, all well-versed in Torah, we would still be commanded to tell about the Exodus from Egypt, for whoever tells about it at length, behold, he is worthy of praise.

Once Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar ben Azariah, Rabbi Akiva, and Rabbi Tarfon dined together [at the Seder] in Bnei Brak. They discussed the Exodus from Egypt throughout the entire night until their students came and told them: "Teachers, the time for reciting the Shemah in the morning has arrived."

The Ritva, in his commentary on the Hagadah, explains a connection between these two paragraphs. Following the method used throughout the Talmud, the halakhic formulation is illustrated with an account of specific events. A group of some of our greatest sages who certainly knew the basic storyline, nonetheless engaged in discussing the exodus the entire night. What were they discussing?

One approach is that they were discussing the laws of Pesach. Part of passing our tradition onto the next generation is not merely history but an active engagement in practice. This extends to the world of Halakha.

משנה תורה - ספר זמנים - הלכות חמץ ומצה - נוסח ההגדה

חָכָם, מַה הוּא אוֹמֵר--"מָה הָעֵדֹת, וְהַחֻקִּים וְהַמִּשְׁפָּטִים, אֲשֶׁר צִוָּה ה' אֱלֹהֵינוּ, אֶתְכֶם" (דברים ו,כ). אַף אַתָּה אֱמֹר לוֹ כְּהִלְכַּת הַפֶּסַח, ]עד[ אֵין מַפְטִירִין אַחַר הַפֶּסַח אֲפִיקִימוֹן.

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

The wise son, what does he say? "What are the testimonies, statutes, and laws that God, our Lord, has commanded you?"You should thus reply to him, [teaching him] the laws of Pesach [until the final concept]: one may not eat any dessert after the Paschal sacrifice.

The wise son asks, what are these different categories of mitzvot that we are engaged in this evening? The father responds with examples from the laws of Pesach. He teaches him Halakha –the corpus of Jewish law. The Vilna Gaon’s text of the Hagadah includes the word עד –until, he continues until the final law of the Afikoman, the end of the meal. According to this approach, there is plenty of Halakha that could fill an entire night of study.

Another approach is that the story of Pesach serves as a springboard to all areas of Torah. This is a night of passing on our entire Mesorah–tradition. It includes history, it includes Halakha, and it also includes our philosophy. We can learn and study about how Hashem interacts with the world and intervenes in human affairs. This study is also infinite and could easily occupy our studies until the early hours of the morning. An extension of this is discussed by the Rav:

Rabbi Joseph B. Soloveitchik - An Exalted Evening

Maggidim have a beautiful interpretation to this paragraph. They say this refers to the Pesah that preceded the outbreak of the insurrection on the part of Bar Kokhba against Rome. "They would talk of Yeziat Mizrayim," but it was not only the story of the past, what happened to Pharaoh and us so many thousand years ago; it was the story of the present and what was going to happen tomorrow. The study of the Exodus was supposed to guide them in their revolt.

“They would talk of Yeziat Mizrayim all the night.” It was a long night, and the Bar Kokhba revolt was planned at that Seder night. They studied Yeziat Mizrayim not only as an event of the past, but also as a clue and a key to the future. (p.40)

We are not only studying history, but we are analyzing and interpreting the timeless story of the Jewish people. It includes our political progression from slavery to freedom. And it includes our philosophical progression from idol worship to the service of Hashem. We extend the ancient story of our people into modern times. It contextualizes our own challenges and struggles, and provides us guidance in navigating the present and the future. We engage in this discussion incumbent upon every generation, וּבְכָל דּוֹר וָדוֹר, חַיָּב אָדָם לְהַרְאוֹת אֶת עַצְמוֹ כְּאִלּוּ הוּא יָצָא מִמִּצְרַיִם, each generation is obligated to understand how the exodus from Egypt personally impacts them in their own time.

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

Soloveitchik, J. D. & Genack, M. (2009). The seder night: An exalted evening : the Passover Haggadah : wit…

If you were to ask someone to tell you the first month of the Jewish calendar, they would likely reply Tishrei, when we celebrate Rosh HaShannah, literally translated as the beginning of the year. But if you look in the Torah, you will see that Rosh HaShannah is described as falling in the seventh month. When the Jews are about to leave Egypt, they are given their first mitzvah as a people. It is the mitzvah of Kiddush HaChodesh, sanctifying the months, beginning with the month of Nisan.

שמות פרק יב (א) וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־מֹשֶׁ֣ה וְאֶֽל־אַהֲרֹ֔ן בְּאֶ֥רֶץ מִצְרַ֖יִם לֵאמֹֽר׃ (ב) הַחֹ֧דֶשׁ הַזֶּ֛ה לָכֶ֖ם רֹ֣אשׁ חֳדָשִׁ֑ים רִאשׁ֥וֹן הוּא֙ לָכֶ֔ם לְחׇדְשֵׁ֖י הַשָּׁנָֽה׃

Shemot 12 (1)The Lord spoke to Moses and to Aaron in the land of Egypt, saying, (2) This month shall be to you the head of the months; to you it shall be the first of the months of the year.

רמב"ן שמות יב:ב

החדש הזה לכם ראש חדשים – זו מצוה ראשונה שצוה הקב"ה את ישראל על ידי משה…

וטעם החדש הזה לכם ראש חדשים – שימנו אותו ישראל חדש ראשון, וממנו ימנו כל החדשים שני ושלישי עד תשלום השנה בשנים עשר חדש, כדי שיהיה זה זכרון בנס הגדול, כי בכל עת שנזכיר החדשים יהיה הנס נזכר. ועל כן אין לחדשים שם בתורה, אלא יאמר: בחדש השלישי (שמות י"ט:א'), ואומר: ויהי בשנה השנית בחדש השני נעלה הענן (במדבר י':י"א), ובחדש השביעי באחד לחדש וגו' (במדבר כ"ט:א'), וכן כולם. וכמו שתהיה הזכירה ביום השבת במנותנו ממנו אחד בשבת ושני בשבת, כאשר אפרש (שמות כ':ז'), כך הזכירה ביציאת מצרים במנותנו החדש הראשון והחדש השני והשלישי לגאולתנו, שאין המנין לשנה, שהרי תחלת שנותינו מתשרי, דכתיב: וחג האסיף תקופת השנה (שמות ל״ד:כ״ב), וכתיב: בצאת השנה (שמות כ״ג:ט״ז), אם כן כשנקרא לחדש ניסן ראשון ולתישרי שביעי, פתרונו ראשון לגאולה ושביעי אליה, וזה טעם ראשון הוא לכם, שאיננו ראשון בשנה, אבל הוא ראשון לשם שנקרא לו לזכרון גאולתנו.

Ramban Shemot 12:2

This month shall be unto you the beginning of months — This is the first commandment which the Holy One, blessed be He, commanded Israel through Moses…Now the purport of the expression, This month shall be unto you the beginning of months, is that Israel is to count this as the first of the months, and from it they are to count all months — second, third, etc., until a year of twelve months is completed — in order that there be through this enumeration a remembrance of the great miracle, [i.e., the exodus from Egypt, which occurred in the first month]. Whenever we will mention the months, the miracle will be remembered. It is for this reason that the months have no individual names in the Torah. Instead, Scripture says: In the third month; And it came to pass in the second year, in the second month … that the cloud was taken up from over the Tabernacle of the Testimony; And in the seventh month, on the first day of the month, etc., and so in all cases. Just as in counting the weekdays we always remember the Sabbath-day since the weekdays have no specific name of their own, but instead are called "one day in the Sabbath," "the second day in the Sabbath," as I will explain, so we remember the exodus from Egypt in our counting "the first month," "the second month," "the third month," etc., to our redemption. This order of the counting of the months is not in regard to the years, for the beginning of our years is from Tishri, [the seventh month], as it is written, And the feast of ingathering at the turn of the year, and it is further written, And the feast of ingathering, at the end of the year. If so, when we call the month of Nisan the first of the months and Tishri the seventh, the meaning thereof is "the first [month] to the redemption" and "the seventh month" thereto. This then is the intent of the expression, it shall be the first month to you, meaning that it is not the first in regard to the year but it is the first "to you," i.e., that it be called "the first" for the purpose of remembering our redemption.

The Ramban helps us to understand this leading mitzvah and the multiple ways in which we refer to the months of the year. In commemoration of the miracle of the exodus and the formation of our people, we reference the months of the year from the exodus. The Torah describes annual events in reference to this singular event. This is similar to how we reference the days of the week in terms of Shabbat. Rosh HaShannah, Yom Kippur, and Sukkot are described by the Torah as falling in the seventh month. When it comes to calculating complete years, we count from Tishrei.

Our system of tracking time reflects and continually references the foundational events of the exodus from Egypt. The Ramban also notes that sanctifying the months “is the first commandment which the Holy One, blessed be He, commanded Israel through Moses” (ibid). The Rav explains some of the philosophy of the this mitzvah and why it is so central to our transition from slavery to freedom:

Rabbi Joseph B. Soloveitchik - “Slavery and Freedom”

Time is of critical importance—not years or months, but seconds and split seconds. This time-awareness and appreciation is the singular gift granted to free man, because time belongs to him: it is his time, and he can utilize it to the utmost or waste it. A free man does not want time to pass; he wants time to slow down, because to him time is a treasure. To the slave, however, time is a curse; he waits for the day to pass. The slave's time is the property of his master. No matter how hard he may try to be productive in time, he will not reap the harvest of his work; therefore, he is insensitive to time. His sense of the movement of time, the passing of hours, days, weeks, is very dull. Life, to the slave personality, is motionless.

The Judaic philosophy of time comes to expression in the text of Kiddush. In physics, time is quantified, measured by the clock. But pure time, real time, cannot be quantified; it is pure quality. With Kiddush, we sanctify time and endow it with creativity and meaning. It is the first thing we do as free people at the Seder. The first commandment they were given in Egypt, marking the commencement of their liberation, was to mark time: "This month shall be to you the beginning of months" (Ex. 12:2). We have gained the consciousness of time, and therefore we are free. (p.41-42)

As we stood upon the precipice of freedom, we were poised to leave slavery behind us. Having been subservient to Pharaoh, we would soon be able to design our own lives and direct our own time. Prior to this transition, we were given the mitzvah of Kiddush HaChodesh, sanctifying our time. Freedom is a means to living lives of purpose and ultimate value. We count, calculate, and appreciate our time in reference to this Divine gift of freedom.

References

Nahmanides & CB Chavel (1999). Commentary on the Torah. New York: Shilo. https://mg.alhatorah.org/Full/Shemot/12.2#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/

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

The final section of Parashat Shemini deals with the laws of Kashrut –permitted and prohibited foods. It lists the characteristics of kosher animals, birds, fish, and locusts. The section concludes:

ויקרא יא

(מה) כִּ֣י | אֲנִ֣י יְהֹוָ֗ה הַמַּֽעֲלֶ֤ה אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לִֽהְיֹ֥ת לָכֶ֖ם לֵֽאלֹהִ֑ים וִֽהְיִיתֶ֣ם קְדשִׁ֔ים כִּ֥י קָד֖וֹשׁ אָֽנִי: (מו) זֹ֣את תּוֹרַ֤ת הַבְּהֵמָה֙ וְהָע֔וֹף וְכֹל֙ נֶ֣פֶשׁ הַֽחַיָּ֔ה הָֽרֹמֶ֖שֶׂת בַּמָּ֑יִם וּלְכָל־נֶ֖פֶשׁ הַשֹּׁרֶ֥צֶת עַל־הָאָֽרֶץ: (מז) לְהַבְדִּ֕יל בֵּ֥ין הַטָּמֵ֖א וּבֵ֣ין הַטָּהֹ֑ר וּבֵ֤ין הַֽחַיָּה֙ הַנֶּֽאֱכֶ֔לֶת וּבֵין֙ הַֽחַיָּ֔ה אֲשֶׁ֖ר לֹ֥א תֵֽאָכֵֽל:

Vayikra 11

(45( For I am the Lord Who has brought you up from the land of Egypt to be your God. Thus, you shall be holy, because I am holy. (46) This is the law regarding animals, birds, all living creatures that move in water and all creatures that creep on the ground. (47) to distinguish between the unclean and the clean, and between the animal that may be eaten and the animal that may not be eaten.

What is the connection between the laws of forbidden foods and the exodus from Egypt? The Rav raises this question, noting that there must be a unifying idea determining when the Torah invokes the exodus. He suggests the following:

Rabbi Joseph B. Soloveitchik - “The Plague of the Firstborn”

What is forbidden here is overindulgence in satisfying human corporeal needs and drives; these mitzvot belong to the category of discipline of the body and its sanctification. Judaism does not reject the body. The body is a part of man, and so is the spirit, the soul. But the body should not be that of a savage; it should be a disciplined body, one capable of refraining and retreating from certain actions that promise much corporeal pleasure. The body must be sanctified and elevated. Both forbidden foods and forbidden sexual activities come under one caption in Maimonides' code: the Book of Holiness, Kedushah.

I will tell you frankly that it is easy to go into a synagogue and pray for an hour with sincerity and dedication. But it is very difficult to discipline one's body. Nonetheless, Judaism is interested in taking physiological functions stemming from natural, spontaneous, primitive drives in man and converting them into a service of the Almighty, into avodah. "In all your ways, know Him" (Prov. 3:6). Find Him not only when you are in synagogue on Yom Kippur for neilah; find Him when you are in your office, your dining room, your bedroom, in public and in private life. This is the meaning of "Do not follow the ways of the land of Egypt" (Lev. 18:3). (p.137)

The Rav explains that our exodus from Egypt is mentioned when concepts of kedusha –holiness are referenced. Egypt was a pagan and pleasure-seeking society. The phrase הַֽמַּעֲלֶה אֶתְכֶם מֵאֶרֶץ מִצְרַיִם literally means “who elevated you from the land of Egypt” (Shemot 11:45). The Rav notes the immense challenge of exerting self-control over one’s body. But this is nonetheless required of us and is a form of avodah –service. We must express our unique mission and the Torah’s high standards for man in all aspects of our lives.

Perhaps Parashat Shemini draws our attention to the fact that discipline in the religious sphere is also a challenge:

ויקרא י

(א) וַיִּקְח֣וּ בְנֵֽי־אַ֠הֲרֹ֠ן נָדָ֨ב וַאֲבִיה֜וּא אִ֣ישׁ מַחְתָּת֗וֹ וַיִּתְּנ֤וּ בָהֵן֙ אֵ֔שׁ וַיָּשִׂ֥ימוּ עָלֶ֖יהָ קְטֹ֑רֶת וַיַּקְרִ֜יבוּ לִפְנֵ֤י יְהֹוָה֙ אֵ֣שׁ זָרָ֔ה אֲשֶׁ֧ר לֹ֦א צִוָּ֖ה אֹתָֽם׃ (ב) וַתֵּ֥צֵא אֵ֛שׁ מִלִּפְנֵ֥י יְהֹוָ֖ה וַתֹּ֣אכַל אוֹתָ֑ם וַיָּמֻ֖תוּ לִפְנֵ֥י יְהֹוָֽה:

Vayikra 10

(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. (2) And fire went forth from before the Lord and consumed them, and they died before the Lord.

In the prior chapter of Parshat Shemini, the episode of the inauguration of the Mishkan –the tabernacle is recorded. During the opening service, two of Aharon’s sons bring a “strange fire which was not commanded of them.” A fire descends and consumes them. What precisely was their error that deserved such a severe reaction?

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.

Commentary of Yaakov ben Asher (Baal haTurim)

That was – not commanded. It is not saying that they were not commanded to bring a strange fire, nor were they not commanded to bring it [at all]. Rather, the explanation (of the error) is that the commandment for this was not [given]. And similarly, “or any of the hosts of the heavens of which I have not commanded” (Devarim 17:3).

The Tur focuses on the words “which He had not commanded them.” It is superfluous to say they were not commanded to bring a strange fire. And it was not the case that they were not commanded to bring anything at all. Their error was not that they disobeyed a specific command. Rather, their error was that they operated in the absence of any command.

Rav Samson Raphael Hirsch - Commentary on Vayikra 10:1

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.

The human being is capable of elevation. The Mishkan –the tabernacle was designed to establish a space for man to pursue this Divine objective. But elevating man requires the recognition of a code of conduct outside of his own creation. Proper avodah –service cannot simply be an expression of his own biological urges or spiritual whims. He must exercise discipline in the realm of the physical and the spiritual. True kedushah –holiness is achieved only in concert with a Divine imperative, consistent with Torah’s high regard for man and his moral and spiritual capabilities.

References

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

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.

Tur –Jacob Ben Asher. (1998). Perush ha-Tur hashalem: al ha-torah. Yerushalayim: Defus Horeb. Retrieved from: https://mg.alhatorah.org/Full/Vayikra/10.1#e0n6

The story of Megilat Esther seems entirely fantastical. It boasts elaborate parties, a contest for queen of Persia, assassination attempts, political intrigue, evil villains and inspiring heroes. But beneath the familiar narrative lies a sinister plot to commit genocide. Modern history makes this story all too real.

תלמוד בבלי – מגילה יג: - יד.

ויאמר המלך להמן הכסף נתון לך והעם לעשות בו כטוב בעיניך אמר רבי אבא משל דאחשורוש והמן למה הדבר דומה לשני בני אדם לאחד היה לו תל בתוך שדהו ולאחד היה לו חריץ בתוך שדהו בעל חריץ אמר מי יתן לי תל זה בדמים בעל התל אמר מי יתן לי חריץ זה בדמים לימים נזדווגו זה אצל זה אמר לו בעל חריץ לבעל התל מכור לי תילך אמר לו טול אותה בחנם והלואי

Talmud Bavli - Megilah 13b - 14a

Ahasuerus responded to Haman’s request: “And the king said to Haman: The silver is given to you; the people also, to do with them as it seems good to you” (Esther 3:11). Rabbi Abba said: The actions of Ahasuerus and Haman can be understood with a parable; to what may they be compared? To two individuals, one of whom had a mound in the middle of his field and the other of whom had a ditch in the middle of his field, each one suffering from his own predicament. The owner of the ditch, noticing the other’s mound of dirt, said to himself: Who will give me this mound of dirt suitable for filling in my ditch; I would even be willing to pay for it with money, and the owner of the mound, noticing the other’s ditch, said to himself: Who will give me this ditch for money, so that I may use it to remove the mound of earth from my property? At a later point, one day, they happened to have met one another. The owner of the ditch said to the owner of the mound: Sell me your mound so I can fill in my ditch. The mound’s owner, anxious to rid himself of the excess dirt on his property, said to him: Take it for free; if only you had done so sooner. Similarly, Ahasuerus himself wanted to destroy the Jews. As he was delighted that Haman had similar aspirations and was willing to do the job for him, he demanded no money from him.

Rebbe Abba offers an analogy to help us understand how Haman and Achashveirosh determined to commit genocide. They each looked at the Jewish people from distinct perspectives. But they nonetheless found common ground to collaborate and pursue their destruction.

Achashveirosh had a respect and awe for Jews. According to our Sages, Mordechai was a respected member of the king’s court. Achashveirosh is praised for not acting brashly, but carefully seeking input before making a decision. During the Vashti scandal, he consulted with the Jewish sages and sought out their counsel. As the Talmud records:

תלמוד בבלי – מגילה יב:

ויאמר המלך לחכמים מאן חכמים רבנן יודעי העתים שיודעין לעבר שנים ולקבוע חדשים

Talmud Bavli - Megilah 12b

“Then the king said to the wise men, who knew the times” (Esther 1:13). The Gemara asks: Who are these wise men? These wise men are the Sages of the Jewish people, who are referred to as those “who knew the times,” for they know how to intercalate years and fix the months of the Jewish calendar.

Haman in contrast despised the Jews. He was on a quest to dominate the corridors of power. A group of people who “had a different religion from the rest of the nation” (Esther 3:8), who thought independently, would only be in his way. Someone like Mordechai who the king respected, who at times had the king’s ear, was a distinct threat.

Achashveirosh looked at the Jews as an asset. But one that didn’t fit with his preferred landscape. Certain qualities he observed or projected onto the Jews made him uncomfortable and conflicted. People prefer to compete on an even playing field. Haman viewed the Jews as an obstacle. He needed them out of the picture so he continue to solidify his power. He made a proposal to the king and it was accepted and stamped with his approval.

These two perspectives can be espoused by the same individual or group. They need not be consistent or compatible, only expedient. Here are two comments from Haman’s wife Zeresh and his inner circle that appear just a chapter apart:

מגילת אסתר ה:יד

יד) וַתֹּ֣אמֶר לוֹ֩ זֶ֨רֶשׁ אִשְׁתּ֜וֹ וְכָל־אֹֽהֲבָ֗יו יַֽעֲשׂוּ־עֵץ֘ גָּבֹ֣הַּ חֲמִשִּׁ֣ים אַמָּה֒ וּבַבֹּ֣קֶר | אֱמֹ֣ר לַמֶּ֗לֶךְ וְיִתְל֤וּ אֶֽת־מָרְדֳּכַי֙ עָלָ֔יו וּבֹ֧א־עִם־הַמֶּ֛לֶךְ אֶל־הַמִּשְׁתֶּ֖ה שָׂמֵ֑חַ וַיִּיטַ֧ב הַדָּבָ֛ר לִפְנֵ֥י הָמָ֖ן וַיַּ֥עַשׂ הָעֵֽץ:

Esther 5:14

14) And Zeresh his wife and all his friends said, "Let them make a gallows fifty cubits high, and in the morning say to the king that they should hang Mordecai on it, and go to the king to the banquet joyfully." The matter pleased Haman, and he made the gallows.

מגילת אסתר ו:יג

יג( וַיְסַפֵּ֨ר הָמָ֜ן לְזֶ֤רֶשׁ אִשְׁתּוֹ֙ וּלְכָל־אֹ֣הֲבָ֔יו אֵ֖ת כָּל־אֲשֶׁ֣ר קָרָ֑הוּ וַיֹּֽאמְרוּ֩ לּ֨וֹ חֲכָמָ֜יו וְזֶ֣רֶשׁ אִשְׁתּ֗וֹ אִ֣ם מִזֶּ֣רַע הַיְּהוּדִ֡ים מָרְדֳּכַ֞י אֲשֶׁר֩ הַֽחִלּ֨וֹתָ לִנְפֹּ֤ל לְפָנָיו֙ לֹֽא־תוּכַ֣ל ל֔וֹ כִּֽי־נָפ֥וֹל תִּפּ֖וֹל לְפָנָיו:

Esther 6:13

13) And Haman recounted to Zeresh his wife and to all his friends all that had befallen him, and his wise men and Zeresh his wife said to him, "If Mordecai, before whom you have begun to fall, is of Jewish stock, you will not prevail against him, but you will surely fall before him."

The first sentiment they suggested was to simply hang Mordechai since he stands in Haman’s way. Then Haman could really enjoy the king’s party. The second sentiment was that Mordechai cannot be overcome because he is Jewish. How could it be that on one day they encouraged Haman to build a public gallows to hang Mordechai, and on the next day they all agreed that it is impossible to prevail against Mordechai because he is a Jew? Bari Weiss helps us answer this question and carries our ancient story into modern times:

Bari Weiss - How to Fight Anti-Semitism

While racists or homophobes see themselves as punching down, anti-semites often see themselves as punching up. In the eyes of the racist, the person is inferior. In the eyes of the misogynist, the woman is something less than human. In the eyes of the anti-semite, the Jew is…everything. He’s whatever the anti-semite needs him to be.

Anti-semitism successfully turns the Jew into the symbol of whatever a given civilization defines as its most sinister and threatening qualities. When you look though this dark lens, you can understand how, under communism, the Jews were the capitalists. How under Nazism, Jews were race contaminators. And today, when the greatest sins are racism and colonialism, Israel, the Jew among the nations, is being demonized as the last bastion of white, racist colonialism, a unique source of evil not just in the region but in the world. Whatever role “the Jews” are needed for, well, that is the part they are forced to play. (p.32)

This is sadly a familiar narrative. Jews throughout history have been cast in the role of superhuman or subhuman. These roles are used for political purposes, for convenience, viewing the Jews as pawns for the powerful. This is an affront to our innate humanity, our basic human dignity, which is neither super or subpar. Pamela Peretsky observes another modern expression:

Pamela Peretsky - Critical Race Theory and the ‘Hyper-White’ Jew

Jews, who have never been seen as white by those for whom being white is a moral good, are now seen as white by those for whom whiteness is an unmitigated evil. This reflects the nature of antisemitism: No matter the grievance or the identity of the aggrieved, Jews are held responsible…

But if this is to change, it will take a concerted effort by Jewish leaders, individuals, and organizations to remind us all that we are not characters in others’ scripts. We are not required to play the parts that others have written. We can and we must reject any identity and any worldview that is inconsistent with our own past and our own social justice story. Jewish values and habits of mind are among the gifts of our heritage. Only when we are true to who we are and strive to be as Jews can we do our part to repair the world.

The sto…

The Megillah of Esther is unique among the books of the Torah:

תלמוד בבלי – מגילה יט. – וא”ר חלבו אמר רב חמא בר גוריא אמר רב מגילה נקראת ספר ונקראת אגרת

Talmud Bavli - Megillah 19a: – And Rabbi Ḥelbo said further that Rav Ḥama bar Gurya said that Rav said: The Megilla is referred to as a “book” (Esther 9:32), and it is also referred to as a “letter” (Esther 9:29)

The Talmud discusses the nature of Megillat Esther as a sefer –a book and an iggeret – a letter. While there are halakhic implications from each of these concepts that inform how the physical Megillah scroll is constructed, the Rav provides a beautiful explanation of each idea:

Rabbi Joseph B. Soloveitchik – The Megillah and Human Destiny

An epistle, an iggeret, is simply a chronicle, a tale of events. Its excellence consists in honest, objective, and precise recording. An epistle must meet these prerequisites. Subjective coloring or slanting of events, omission of significant facts, or overcrowding the narrative with irrelevant details are unpardonable…

A book, sefer, in contradistinction to iggeret…signifies a text written under the impact of Divine inspiration. A book moves events from the particular and transient toward the universal, omnipresent, and dynamic in the great drama of human destiny…its relevance is not limited to the narration of events, to the plot that took place once upon a time. The book of Esther is important to us as the story of the eternal destiny of man.

In short, the Megillah is a halakhic book, replete with rules, principles, and criteria that should guide us as human beings and Jews participating in the unfolding of the great historical drama in general and our unique national destiny in particular. (p.25-27)

An iggeret or letter describes specific events. It discusses basic facts. It may include some interpretation, but the interpretation is limited to the particular era. In a nutshell, an iggeret communicates a particular episode, it provides us with insight into a specific time and place. It is interesting in and of itself.

A sefer or book, part of our canon of Jewish literature, in contrast does not merely discuss specific events. Sefer Bereisheet –the Book of Genesis, or Sefer Shemot –the Book of Exodus, are examples. We are the people of the book, but not in the way most people think of it. We are not just a historical people, a people bound by common ancestry. We are a people bound together by a common destiny. Like a good book, a sefer (a great book) helps us understand our current situation, and but it also tells us something about our future. That’s why we read the Torah communally each accompanied by a Haftorah from the prophets. In this study of history, individuals transform into archetypes. We are not just studying a particular time and place, but the future as well. As we discussed in Microcosms of Jewish History, the Ramban discusses the concept of מעשה אבות סימן לבנים, the events of our forefathers tell us something about our own lives.

What makes Megillat Esther so fascinating is these multiple layers of interpretation. It functions both as an iggeret and a sefer, it is both a letter from our ancient past about a specific time and place, and a captivating book that helps us understand our present and our future.

Here are three brief examples and observations that illustrate this dual way of reading the Megillah:

1) Living Lives of Principle

As an iggeret –a letter, we observe Mordechai’s choice not to bow down to Haman. One might be tempted to ask Mordechai if this was really necessary. It is likely other Jews in 4th century BCE Persia wondered if his actions were really a good idea.

As a sefer –a timeless guidebook, Mordechai is an archetype and he teaches us something:

There are times when we need to stand up for our principles, even when it isn’t politically expedient. The Jewish people have faced this challenge often, sometimes as individuals, sometimes as a community. The modern State of Israel certainly has faced this issue many times in its short history. Should we have put Eichmann on trial? Should we have liberated Jerusalem? Should we have returned the Temple Mount? Sometimes decisions must be made, not based on a calculated pragmatism, not purely based on practicality, but based on our philosophy and values. Our actions must express our principles. (See Moral Pragmatism for a more comprehensive discussion)

2) Historical Sensitivity

As an iggeret –a letter, Mordechai stations himself by the King’s gate. He overhears an assassination plot, a national conspiracy, and was able to provide a priceless favor to the government.

As a sefer –a book, we understand that it was was no accident that Mordechai found himself in the right place at the right time. Mordechai possessed a unique historical sensitivity. He understood that Esther rising to Queen of Persia was not a coincidence. He didn’t quite understand what it meant at the time, but he knew something was afoot, and waited anxiously outside the king’s gate.

It is difficult to have this historical sensitivity amid constant breaking news. It is easy to miss the forest for the trees. There are often larger factors at play that take a more detached and subtle perspective to appreciate. History is more complex than it seems when we are going through it. It sometimes requires this broader perspective to see God’s involvement in the world, and to see where we should try to make our contribution.

3) Unity

As an iggeret –a letter, we see that the story of Megilah ends with an inspiring instance of Jewish unity across 127 countries. The Talmud notes that facing Haman as a common enemy unified the Jewish people, and this unity was a necessary component of our deliverance.

As a sefer –a book, we observe that it can take an external enemy for us to see what we have in common. The Megillah reminds us that cooperation and collaboration is necessary for us to reach our aspirations as a people. Perhaps we can move our shared vision forward without an external threat of annihilation.

Why do we fast on the day before Purim? On a basic level, we are simply commemorating the actions of Esther. But on a deeper level, a Taanit Tzibur –a public fast - is an act of unity, connecting with Jews all around the world. We share in their sorrows and celebrate in their triumphs. We commemorate and re-enact this call for Achdut –for unification.

משנה תורה - ספר זמנים - הלכות מגילה וחנוכה - ב:יח

כָּל סִפְרֵי הַנְּבִיאִים וְכָל הַכְּתוּבִים, עֲתִידִין לִבָּטֵל לִימוֹת הַמָּשִׁיחַ, חוּץ מִמְּגִלַּת אֶסְתֵּר--הֲרֵי הִיא קַיֶּמֶת כַּחֲמִשָּׁה חֻמְשֵׁי תּוֹרָה, וְכַהֲלָכוֹת שֶׁלְּתוֹרָה שֶׁבְּעַל פֶּה, שְׁאֵינָן בְּטֵלִין, לְעוֹלָם.  וְאַף עַל פִּי שֶׁכָּל זִכְרוֹן הַצָּרוֹת יִבָּטֵל, שֶׁנֶּאֱמָר "כִּי נִשְׁכְּחוּ, הַצָּרוֹת הָרִאשֹׁנוֹת, וְכִי נִסְתְּרוּ, מֵעֵינָי" (ישעיהו סה,טז)--יְמֵי הַפּוּרִים לֹא יִבָּטְלוּ, שֶׁנֶּאֱמָר "וִימֵי הַפּוּרִים הָאֵלֶּה, לֹא יַעַבְרוּ מִתּוֹךְ הַיְּהוּדִים, וְזִכְרָם, לֹא-יָסוּף מִזַּרְעָם" (אסתר ט,כח).

Rambam - Mishne Torah - Laws of Megillah and Chanukah - 2:18

All the books of the Prophets and all the Holy Writings will be nullified in the Messianic era, with the exception of the Book of Esther. It will continue to exist, as will the five books of the Torah and the halachot of the Oral Law, which will never be nullified.Although all memories of the difficulties endured by our people will be nullified, as Isaiah 65:16 states: "For the former difficulties will be forgotten and for they will be hidden from My eye," the celebration of the days of Purim will not be nullified, as Esther 9:28 states: "And these days of Purim will not pass from among the Jews, nor will their remembrance cease from their seed."

We can learn many ideas from the letter and the book of Esther. They include but are not limited to the importance of standing up for what’s right and living lives of principle, keeping an historically informed and open mind to the interpretation of our times, and operating with unity and with a unity of purpos…

The story of Esther has many intriguing elements. The third chapter begins with Haman’s meteoric rise to power. We witness a conflict between Haman and Mordechai.

מגילת אסתר ג:ה–ו

(ה) וַיַּרְא הָמָן--כִּי-אֵין מָרְדֳּכַי, כֹּרֵעַ וּמִשְׁתַּחֲוֶה לוֹ; וַיִּמָּלֵא הָמָן, חֵמָה. (ו) וַיִּבֶז בְּעֵינָיו, לִשְׁלֹחַ יָד בְּמָרְדֳּכַי לְבַדּוֹ--כִּי-הִגִּידוּ לוֹ, אֶת-עַם מָרְדֳּכָי; וַיְבַקֵּשׁ הָמָן, לְהַשְׁמִיד אֶת-כָּל-הַיְּהוּדִים אֲשֶׁר בְּכָל-מַלְכוּת אֲחַשְׁוֵרוֹשׁ--עַם מָרְדֳּכָי.

Megilat Esther 3:5-6

5) And when Haman saw that Mordecai would neither kneel nor prostrate himself before him, Haman became full of wrath. 6) But it seemed contemptible to him to lay hands on Mordecai alone, for they had told him Mordecai's nationality, and Haman sought to destroy all the Jews who were throughout Ahasuerus's entire kingdom, Mordecai's people.

The chapter is introduced with the words אחר הדברים האלה, “after these events”. What were these events? An attempt was made on the king’s life. He responded by promoting Haman to second in command and head of security. He had the king’s full support behind him. He could have anyone killed in an instant under the banner of national security.

Within this context, what was Mordechai thinking starting up with Haman? He may not have liked him, but there’s no prohibition to bow before another human being out of courtesy or duty. Yaakov bowed down before Eisav. This was not because he valued Eisav’s contribution to contemporary culture. He simply didn’t want Eisav to kill him. So why didn’t Mordechai just keep his head down and not start trouble? Why risk his own life and the entire Jewish people?

רש"י אסתר פרק ג

(ב) כרעים ומשתחוים - שעשה עצמו אלוה לפיכך ומרדכי לא יכרע ולא ישתחוה: (ד) היעמדו דברי מרדכי - האומר שלא ישתחוה עולמית כי הוא יהודי והוזהר על ע”א:

Rashi on Megilat Esther 3

(2)For he made himself into a god. Therefore, Mordehai would not bend or bow down. (4) Who said he would never bow down because he was a Jew, and he is vigilant regarding strange worship.

Rashi gives us insight into Mordechai’s motivation. He explains that Haman wasn’t just promoting his political authority. He was making himself into a god. Mordechai refused to promote this false philosophy. The Vilna Gaon adds an important comment:

ביאור הגר׳׳א למגילת אסתר

פירוש, שאמרו להמן שישגיח על זה ויראה שהוא אינו כורע, כי המן לא ראה מחמת גודל גיאותו.

Commentary of the Gaon of Vilna on Esther

To clarify, it was told to Haman to look out for this and see that he (Mordechai) did not bend, for Haman did not see this because of his profound arrogance.

A careful read of the text of the Megilah shows that Haman only noticed Mordechai after others pointed it out to him (see verse 3:4). Mordechai was not trying to start up with Haman. He was not standing at the front of the line making a show. He was trying to be inconspicuous. Haman was so arrogant he would not have even noticed on his own. But was Mordechai’s action truly wise?

The term “ruthless pragmatism” has been used to describe an approach within politics and contemporary culture. An article in The Atlantic outlines the concept and some of its history. It refers to a willingness to go to any length in order to achieve a particular ends. The ruthless pragmatist only calculates. Murder, cheating, lying pose no obstacle.

תלמוד בבלי – מגילה דף יט עמוד א

מה ראה המן שנתקנא בכל היהודים על ככה משום דמרדכי לא יכרע ולא ישתחוה

Talmud Bavli – Megila Page 19a

What did Haman see to make he quarreled with all the Jews? It was on account of Mordechai refusing to bend or bow down.

Haman saw Mordechai as an affront to his political movement and his authority. He calculated, “it seemed contemptible to him to lay hands on Mordecai alone, for they had told him Mordecai's nationality, and Haman sought to destroy all the Jews who were throughout Ahasuerus's entire kingdom, Mordechai's people" (3:6). He considered the political benefits of genocide, had the order signed and approved, and began preparing a final solution.

תלמוד בבלי – מגילה דף יט עמוד א

מה ראה מרדכי דאיקני בהמן על ככה דשוי נפשיה ע"ז ומה הגיע אליהם דאתרחיש ניסא

Talmud Bavli – Megila Page 19a

What did Mordechai see that he quarreled with Haman? It was on account that he made himself into an object of worship. And what happened to them as a result? A miracle occurred.

“Moral pragmatism” stands in stark contrast to the philosophy of ruthless pragmatism. Of course the moral pragmatist assesses consequences and outcomes, carefully weighing his or her options. But a higher ideal is also considered.

Mordechai is the paradigm of the moral pragmatist. What did he see? He saw Haman’s philosophy evolve beyond the political to the philosophical. Just like communism became more than just sharing the means of production, developing an antagonism toward God and religion. Mordechai refused to perpetuate Haman’s political and philosophical ideology.

Was it wise not to bow down to Haman? No, not practically. But Mordechai could not personally contribute to promoting Haman’s agenda. He refused to endorse a philosophy in complete opposition to what Judaism stands for. That’s what Rashi explains is the very definition of the Jew, someone who stands up against erroneous worship, against false values. “They told [this] to Haman, to see whether Mordechai's words would stand up, for he had told them that he was a Jew” (3:4). Would this “Jew” really stand up for his values? Or would he fold just like everyone else when confronted with expediency and practicality.

Esther and Mordechai are paradigms of moral pragmatism. The Moral Pragmatist is humble. She makes plans, but doesn’t presume to know every outcome with certainty. She has a firm grasp of her role, and the impact man can have on his world. He is moral first, and pragmatic second. He understands that the ultimate results are in the hands of God, but nonetheless does not shy away from playing his role.

There are “political realities”. We must take into consideration world opinion. But we can never abandon our eternal values for the sake of short-term political capital. If the ends justify any means, if any action is acceptable, then we forfeit our morality. Mordechai took a stand, even though it wasn’t politically expedient. If we are to fulfill our role as a light onto the nations, we may at times be called upon to take a stand. We humbly recognize man’s limitations at predicting the future, while simultaneously fulfilling our role in shaping our world.

References

Graves, L. (2014, February 19). Frank Underwood and a Brief History of Ruthless Pragmatism. The Atlantic. https://www.theatlantic.com/politics/archive/2014/02/frank-underwood-and-a-brief-history-of-ruthless-pragmatism/439893/

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 fascinating Ibn Ezra appears in Parshat Ki Tisa that elucidates a number of foundational principles:

אבן עזרא פירוש שני שמות לא:יח

ויתן – ריקי מוח יתמהו: מה עשה משה בהר ארבעים יום וארבעים לילה. ולא ידעו, כי אילו היה עומד שם עם השם כמספר הזה וכפל כפלי שנים, לא יוכל לדעת חלק מאלף ממעשי השם ודרכיו וסוד כל המצות שצוהו. כי יחשבוהו שהוא העיקר, ואיננו רק הלבב והמעשה (והלבב) והלשון להרגיל, וכן כתוב: בפיך ובלבבך לעשותו (דברים ל':י"ד). וקדמונינו אמרו: רחמנא ליבא בעי, ושרש כל המצות עד שיאהב השם בכל נפשו וידבק בו, וזה לא יהיה שלם אם לא יכיר מעשה השם בעליונים ובשפלים וידע דרכיו. וככה אמר הנביא: כי אם בזאת יתהלל המתהלל השכל וידוע אותי (ירמיהו ט':כ"ג), אז יתברר לו כי השם עושה תמיד חסד ומשפט בארץ. ולא יוכל לדעת השם אם לא ידע נפשו ונשמתו וגופתו, כי כל מי שלא ידע מה מהוא חכמה מה לו. והנה משה שהתנבא ארבעים שנה, ועמד בסודות רבות שגלה לו השם בהר סיני, והוא אמר לפני מותו: י"י אלהים אתה החלות להראות את עבדך את גדלך (דברים ג':כ"ד). והנה עתה החל שהראה לו גדולת השם, וזה אמת, כי לגדולתו אין חקר (תהלים קמ"ה:ג').

Ibn Ezra - Second Commentary Shemot 31:18

AND HE GAVE. Empty heads ask, "What did Moses do on the mount for forty days and forty nights?" They do not know that if Moses spent this number and double its double in years with God, he would barely know one part of a thousand of God's work and ways and the secret of all the precepts which God commanded him. They think that deeds are most important. This is not so. What is important is heart together with deed. Heart and tongue train a person [to observe the commandments]. We thus read, in thy mouth, and in thy heart, that thou mayest do it (Deut. 30:14). Our ancients said, "God desires the heart." Loving God and cleaving to the Lord with all of one's soul is the basis of the commandments. This cannot be completely accomplished if a person does not know the ways of the Lord and is not acquainted with God's work in the upper and lower worlds. The prophet thus states, But let him that glorieth glory in this, That he understandeth and knoweth Me (Jer. 9:23). It will then become clear to a person that God exercises mercy, Justice, and righteous, in the earth (Ibid.). A person cannot know God if he does not know his own spirit, soul, and body. For of what use is a person's wisdom to him if he does not know the makeup of his soul? Now Moses, who prophesied in the desert for forty years and was party to many secrets which God revealed to him on Mount Sinai, said before his death, O Lord God, Thou hast begun to show Thy servant Thy greatness (Deut. 3:24). Thus it was only then that Moses began to understand God's greatness and that the Lord's greatness was shown to him. This is truth, for His greatness is unsearchable (Ps. 145:3).

The Ibn Ezra begins by pointing out a mistake. It is a misconception that the Torah’s ultimate value is discrete and concrete actions. These undoubtedly have a prominent role, but the Torah’s objectives are not exhausted in the execution of physical activities. Rather, a combination of mind and action trains the heart, which is the primary objective as reflected in the Sages statement, “the Merciful One desires the heart” (Sanhedrin 6b).

But there is a further objective beyond training one’s heart and mind. A trained heart and mind is best equipped in interpret the outside world. An untrained mind too often projects instead of interprets. Saadia Gaon describes this as the hallmark of a fool:

Saadia Gaon - The Book of Beliefs and Opinions

The praiseworthy wise man is he who makes reality his guiding principle and bases his belief thereon. Notwithstanding his wisdom, he relies only on what is deserving of trust and is wary wherever caution is in order. The reprehensible fool, on the other hand, is he who sets up his personal conviction as his guiding principle, assuming that reality is patterned after his belief. Notwithstanding his ignorance, he trusts in what should be shunned and shuns what is deserving of trust. All this is borne out by Scripture, which says: A wise man feareth, and departeth from evil; but the fool behaveth overbearingly, and is confident (Prov. 14:16).

(Rosenblatt, 1976, p.15).

A trained mind and the accurate interpretation of the outside world are prerequisites to an appreciation of Hashem. The Ibn Ezra states that one’s love for Hashem “cannot be complete if he does not recognize His actions above and below, and understand His ways”, and “one cannot know Hashem if he does not know his own nature, soul, and body” (Ibn Ezra, ibid). If he cannot interpret his inner reality, how can we expect him to correctly interpret his external reality.

In summary, mitzvot train the heart and the mind. A trained heart and mind is most capable of interpreting reality around it. And the accurate perception of the outside world brings one to an appreciation and love of God. These steps are also reflected in the Rambam:

Rambam - Guide of the Perplexed - Book I Chapter 1

God, may His mention be exalted, wished us to be perfected and the state of our societies to be improved by His laws regarding actions. Now this can come about only after the adoption of intellectual beliefs, the first of which being His apprehension, may He be exalted, according to our capacity. This, in its turn, cannot come about except through divine science, and this divine science cannot become actual except after a study of natural science. This is so since natural science borders on divine science, and its study precedes that of divine science in time as has been made clear to whoever has engaged in speculation on these matters. Hence God, may He be exalted, caused His book to open with the Account of the Beginning, which, as we have made clear, is natural science. (Pines, 1963, p.9)

משנה תורה - ספר המדע - הלכות יסודי התורה - א:א–ב

הָאֵל הַנִּכְבָּד וְהַנּוֹרָא הַזֶּה--מִצְוָה לְאָהֳבוֹ וּלְיִרְאָה מִמֶּנּוּ, שֶׁנֶּאֱמָר "וְאָהַבְתָּ, אֵת ה' אֱלֹהֶיךָ" (דברים ו,ה; דברים יא,א) וְנֶאֱמָר "אֶת-ה' אֱלֹהֶיךָ תִּירָא" (דברים ו,יג; דברים י,כ).  [ב] וְהֵיאַךְ הִיא הַדֶּרֶךְ לְאַהֲבָתוֹ, וְיִרְאָתוֹ:  בְּשָׁעָה שֶׁיִּתְבּוֹנֵן הָאָדָם בְּמַעֲשָׂיו וּבְרוּאָיו הַנִּפְלָאִים הַגְּדוֹלִים, וְיִרְאֶה מֵהֶם חָכְמָתוֹ שְׁאֵין לָהּ עֵרֶךְ וְלֹא קֵץ--מִיָּד הוּא אוֹהֵב וּמְשַׁבֵּחַ וּמְפָאֵר וּמִתְאַוֶּה תַּאֲוָה גְּדוֹלָה לֵידַע הַשֵּׁם הַגָּדוֹל, כְּמוֹ שֶׁאָמַר דָּוִיד "צָמְאָה נַפְשִׁי, לֵאלֹהִים--לְאֵל חָי" (תהילים מב,ג).

Maimonides Mishne Torah - Foundational Principles of the Torah 1:2

It is a mitzvah to love and fear this glorious and awesome God, as [Deuteronomy 6:5] states: "And you shall love God, your Lord" and, as [Deuteronomy 6:13] states: "Fear God, your Lord."What is the path [to attain] love and fear of Him? When a person contemplates His wondrous and great deeds and creations and appreciates His infinite wisdom that surpasses all comparison, he will immediately love, praise, and glorify [Him], yearning with tremendous desire to know [God's] great name, as David stated: "My soul thirsts for the Lord, for the living God" [Psalms 42:3].

What could have taken Moshe 40 days and 40 nights? Only those who fail to appreciate the full sweep of the Torah’s objectives could dismissively ask such a question. Included in the scope of Torah is not only the mitzvot designed to train hearts and minds through disciplined thought, speech, and action. These are stepping stones toward an awareness, apprehension, and appreciation of God and His world. What was there for Moshe to learn? Only the entirety of the fields of psychology, science, and philosophy. As the Ibn Ezra so beautifully concludes, Moshe knew this was just the beginning אתה החלות להראות את עבדך את גדלך (Devarim 3:24) for His grandeur is unlimited לגדולתו אין חקר (Tehilim 145:3).

References

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

Maimonides, M., & Pines, S. (1978). The Guide of the Perplexed. Chicago:…

We begin with an observation from King Solomon:

משלי כד:י

הִ֭תְרַפִּיתָ בְּי֥וֹם צָרָ֗ה צַ֣ר כֹּחֶֽכָה.

Proverbs 24:10

If you are lax on the day of distress, your strength is weakened.

מצודת דוד משלי כד:י

התרפית – אם היית מרפא ידך מחברך מלעזור לו ביום צרתו אזי יהיה כחך צר ודחוק מלעזור לעצמך בבוא צרה עליך.

Metzudot David - Mishlei 24:10

If you weaken your hand from your friend, [and fail] to help him in his time of need, then he will be detached and distant when you are in need.

According to the interpretation of the Metzudot, King Solomon is drawing our attention to a fundamental aspect of social dynamics. While an organism’s self-interest may be primary, humans have flourished due to their ability to form social networks. It is this social cohesion and coordination of purpose that has facilitated our greatest achievements. When we fail to help our fellow in their time of need, we weaken the social network and our place in it. This has a negative impact on the group and the individual. The verse reads, if you are lax on the day of your fellow’s distress, the strength of your network is weakened.

תרגום כתובים משלי כד:י

אִין תִּתְרַפֵּי בְיוֹמָא דְעָקְתָא מִתְתְּעִיק חֵילָךְ.

Targum Mishlei 24:10

When you weaken on the day of distress, your power is reduced.

The Targum translates the verse in a straightforward fashion. Both Rabbeinu Yonah and Rav Hirsch interpret the verse to be discussing internal dynamics. If we weaken our resolve in response to pressure, our capacity is reduced. If when we are hungry we lose the discipline of our diet, our future strength is also weakened. If when we are busy we don’t exercise, it decreases the likelihood of keeping our routine. As Rav Hirsch expresses:

Rav Hirsch - From the Wisdom of Mishlé

If we have shown weakness on a day of danger, it means that the danger was more within us than without. The real danger was our own weakness. Had we remained strong, we would have overcome the danger and come out of the struggle victorious. In situations of distress, it is the limitation in our strength which constitutes the most regrettable factor (p.222).

The Talmud extends this idea:

תלמוד בבלי – ברכות סג.

אָמַר רַבִּי טָבִי אָמַר רַבִּי יֹאשִׁיָּה: כׇּל הַמַּרְפֶּה עַצְמוֹ מִדִּבְרֵי תוֹרָה, אֵין בּוֹ כֹּחַ לַעֲמוֹד בְּיוֹם צָרָה, שֶׁנֶּאֱמַר: {משלי כ"ד:י'} "הִתְרַפִּיתָ בְּיוֹם צָרָה צַר כֹּחֶכָה".

Talmud Bavli - Brachot 63a

Rabbi Tavi said in the name of Rabbi Yoshiya: Anyone who is lax in his study of matters of Torah will ultimately lack the strength to stand on a day of adversity, as it is stated: “If you faint in the day of adversity, your strength is small indeed” (Proverbs 24:10).

Our ability to act based on our principles is commensurate with the clarity of those convictions. One who is lax in his studies, will also be lax in their implementation. This is the apparent source for the following Rambam:

משנה תורה - ספר המדע - הלכות תלמוד תורה - ג:יב

אֵין דִּבְרֵי תּוֹרָה מִתְקַיְּמִין בְּמִי שֶׁמַּרְפֶּה עַצְמוֹ עֲלֵיהֶן, וְלֹא בְּאֵלּוּ שֶׁלּוֹמְדִין מִתּוֹךְ עִדּוּן וּמִתּוֹךְ אֲכִילָה וּשְׁתִיָּה--אֵלָא בְּמִי שֶׁמֵּמִית עַצְמוֹ עֲלֵיהֶן, וּמְצַעֵר גּוּפוֹ תָּמִיד, וְלֹא יִתֵּן שְׁנַת לְעֵינָיו, לְעַפְעַפָּיו תְּנוּמָה. אָמְרוּ חֲכָמִים דֶּרֶךְ רְמָז, "זֹאת, הַתּוֹרָה, אָדָם, כִּי-יָמוּת בְּאֹהֶל" (במדבר יט,יד)--אֵין הַתּוֹרָה מִתְקַיֶּמֶת, אֵלָא בְּמִי שֶׁמֵּמִית עַצְמוֹ בְּאָהֳלֵי הַחָכְמָה.  וְכָּךְ אָמַר שְׁלֹמֹה בְּחָכְמָתוֹ, "הִתְרַפִּיתָ, בְּיוֹם צָרָה--צַר כֹּחֶכָה" (משלי כד,י); וְעוֹד אָמַר, "אַף חָכְמָתִי, עָמְדָה לִּי" (קוהלת ב,ט)--חָכְמָה שֶׁלָּמַדְתִּי בְּאַף, עָמְדָה לִי.

Rambam - Laws of Learning Torah - 3:12

The words of Torah will not be permanently acquired by a person who applies himself feebly [to obtain] them, and not by those who study amid pleasure and [an abundance] of food and drink. Rather, one must give up his life for them, constantly straining his body to the point of discomfort, without granting sleep to his eyes or slumber to his eyelids. The Sages alluded to this concept, [interpreting Numbers 19:14:] "This is the Torah, a man should he die in a tent..." [to mean that] the Torah cannot be permanently acquired except by a person who gives up his life in the tents of wisdom. Similarly, Solomon said in his wisdom [Proverbs 24:10]: "If you faint in the day of adversity, your strength is small." He also said [Ecclesiastes 2:9]: "Also, my wisdom remained with me." [This can be interpreted to mean:] The wisdom which I learned in anger, this is what remained with me.

Whether pursuing intellectual or practical goals, internal or external objectives, it is how we respond in times of adversity that dictate our trajectory. This pattern is observable in social dynamics as well as the internal dynamics of our psyche. If we give in when our resolve is tested, our future capabilities are limited. When we demonstrate our resolve in response to a challenge, our capacities only increase.

References

Hirsch, S. R. (1998). From the Wisdom of Mishlé. Jerusalem: Feldheim Publishers.

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

Translation of the Talmud from The William Davidson digital edition of the Koren Noé Talmud, with commentary by Rabbi Adin Steinsaltz Even-Israel (CC-BY-NC 4.0), digitized by Sefaria. Retrieved from: https://shas.alhatorah.org/Full/Berakhot/63a.21#e0n6

Study and action are core values in the Torah system. The relationship between them is addressed in various parts of the Talmud. It surfaces multiple times in Pirkei Avot. Four approaches to their interplay are discussed below.

משנה אבות ה:יד

אַרְבַּע מִדּוֹת בְּהוֹלְכֵי לְבֵית הַמִּדְרָשׁ. הוֹלֵךְ וְאֵינוֹ עוֹשֶׂה, שְׂכַר הֲלִיכָה בְיָדוֹ. עוֹשֶׂה וְאֵינוֹ הוֹלֵךְ, שְׂכַר מַעֲשֶׂה בְיָדוֹ. הוֹלֵךְ וְעוֹשֶׂה, חָסִיד. לֹא הוֹלֵךְ וְלֹא עוֹשֶׂה, רָשָׁע.

Mishna Avot 5:14

There are four types among those who go to the study hall. One who goes but does not do receives reward for the going. One who does but does not go receives reward for the doing. One who goes and does is pious. One who does not go and does not do is wicked.

This Mishna ostensibly discusses 4 qualities of those who go to the house of study. But its formulation raises a number of questions. The first category is one who goes but doesn’t engage. Why does he get credit for going? Would we give an employee credit for commuting if they didn’t engage in any work? The second category is one who engages but doesn’t go. Why is this person even included in the 4 qualities of those who go to the house of study? He doesn’t even meet the basic criteria because he doesn’t show up! The third category is one who goes and engages. Why is this person a Chasid –one who goes beyond the letter of the law? Is someone who fulfills this seemingly rudimentary criteria exceptional? The fourth category is one who doesn’t go and doesn’t engage. Again, why is this even included in this list?

Both the second and fourth categories include someone who doesn’t even show up. How can they be included in this list if they don’t even show up in the study hall? Rabbeinu Yonah sheds some light on our questions:

ר' יונה אבות ה:יד

ארבע מדות וכו' הולך ואינו עושה. אין הכוונה שאינו עושה כלל מכל מה ששמע בבית המדרש כי אף הנמנע מעשיית המצות רשע גמור אף שאינו עושה עבירות. אך הכוונה שאינו מחזר אחריהן לעשותן וכשיבאו לידו עושה אותם על מקרה: עושה ואינו הולך. לבית המדרש לידע דקדוק המצות ולהחמיר בהם אבל עושה לפי ידיעתו המועטת יש לו שכר בעשיה זו:

Rabbeinu Yonah 5:14

Four qualities etc. One who goes and doesn’t do — This is not talking about someone who doesn’t engage at all with what he hears in the house of study, for someone who refuses to engage in mitzvot is simply evil, even if he doesn’t engage in specific sins. Rather, this is talking about one who doesn’t fully pursue mitzvot, but merely engages them as they come up in a happenstance fashion. One who engages but doesn’t go — to the house of study, to learn the details of the mitzvot and how to precisely observe them. Rather, he engages them based on his limited understanding. He nonetheless benefits from this [limited] engagement. (my translation)

Rabbeinu Yonah informs us that the first category does not refer to someone who doesn’t observe mitzvot at all. Instead, it refers to someone whose studies don’t influence his or her attitude towards mitzvot. They might engage in mitzvot as they present themselves, but their studies have not carried over fully to their observance. Similarly, a person who “does but does not go” means that they engage in mitzvot, but they don’t study the details necessary for precise observance. They will benefit, but the impact of observance will be constrained by their limited knowledge-base.

Based on Rabbeinu Yonah, a new topic emerges as the subject of our Mishna. It is not merely discussing showing up at the house of study and studying the material. Rather, it is discussing the relationship between one’s theoretical learning and its practical implementation.

The first category is “one who goes but does not do”. His presence in the study hall is praiseworthy. But he misses the primary goal of study insofar as it does not carry through to his attitudes and actions. He fails to apprehend both the full benefit of study and the true value of mitzvot. His “reward for the going” is an indirect critique. He receives the reward for going but misses the principal objective.

The second category is “one who does but does not go”. He has a connection to observance, but he does not attend the study hall. He fails to appreciate the value of theoretical study and therefore does not advance his perspective. His observance will undoubtedly benefit him. He “receives reward for the doing”, but his relationship to Torah with always be limited by his finite perspective. He restricts his own access to the vast world of Torah and constrains its potential to expand his worldview.

The third category is “one who goes and does”. This doesn’t merely refer to someone who shows up and learns. It refers to one who successfully integrates his studies into his actions and attitudes. He assimilates both the theoretical and practical elements of Torah. His studies carry through to his actions, and his experiences further inform his perspective and intellectual activity. There is a symbiotic relationship between his learning and his endeavors. He doesn’t simply observe the mitzvot in a technical sense, but he appreciates the value and ideas associated with them. He is indeed a Chasid –one who goes beyond the letter of the law, fully engaging with the system of Torah.

The fourth category of “one who does not go and does not do” misses out on the entire value of Torah. He sees no value in its theoretical or practical aspects. He neither pursues mitzvot or is particularly interested when they present themselves. He has stunted his own opportunities for growth, and is destined for an unexamined, undisciplined, and unbounded existence.

This Mishna is not really about four types of people who attend the the house of study, but about bridging study and action. The ideal is one whose engagement in the study hall carries through outside its walls. There is an interplay between one’s intellectual life and how one functions, and both are constantly in flux. One embraces not only technical observance, but its orientation toward a lifetime of learning and development.

References

https://mishna.alhatorah.org/Full/Avot/5.14#e0n6

Parshat Mishpatim begins:

שמות כא:א – וְאֵ֙לֶּה֙ הַמִּשְׁפָּטִ֔ים אֲשֶׁ֥ר תָּשִׂ֖ים לִפְנֵיהֶֽם

Shemot 21:1 And these are the ordinances that you shall set before them.

Parshat Mishpatim lists a series of interpersonal monetary laws. In reading the narrative of the Torah, it is an abrupt transition following the revelation of the decalogue on Mount Sinai. Rashi explains that it is actually a continuation:

רש"י שמות כא:א – ואלה המשפטים – כל מקום שנאמר: אלה, פסל את הראשונים, ואלה, מוסף על הראשונים. מה הראשונים מסיני, אף אילו מסיני.

Rashi Shemot 21:1 – And these are the ordinances: Wherever it says, “these” [in the Torah,] it [(this word) is used to] separate from what has been stated previously. [Where it says,] “And these,” [it means that] it is adding to what has been previously stated (Tanchuma Mishpatim 3). [Thus] just as what has been previously stated [namely the Ten Commandments,] were from Sinai, these too were from Sinai.

שפתי חכמים שמות כא:א

אבל עתה שכתוב ואלה לאו מיעוט הוא אלא מוסיף וכו' שניתנו במעמד כל ישראל ובקולות וברקים כמו שנתנו עשרת הדברות לאפוקי שאר מצות ניתנו למשה לבדו בהר סיני באותן מ' יום שהיה בהר

Siftei Chakhamim Shemot 21:1

But now that the Torah wrote ואלה , it means "a continuation of that which preceded it," saying that the judgements, too, were given in the assembly of all B'nei Yisrael, with thunder and lightning, like the Ten Commandments that preceded them. Whereas the other mitzvos were given to Moshe alone, during his forty days on the mountain.

Rashi, as interpreted by the Siftei Chachamim, explains that the laws delineated in Parshat Mishpatim are indeed unique. They were given preference along with the decalogue of being taught while the Jewish people stood at Mount Sinai. What distinguishes these laws that at first glance seem somewhat mundane compared to the dramatic and prototypical laws of the decalogue?

תלמוד בבלי – בבא בתרא קעה:

ואמר רבי ישמעאל הרוצה שיחכים יעסוק בדיני ממונות שאין לך מקצוע בתורה יותר מהן והן כמעיין הנובע.

Talmud Bavli – Bava Batra 175b

And Rabbi Yishmael thereupon said: One who wants to become wise should engage in the study of monetary law, as there is no greater discipline in the Torah, and it is like a flowing spring.

What makes the study of monetary law unique? Why should it receive preferential attention compared to the laws of Shabbat, or Berachot, among other areas of Torah? Why are they comparable to a flowing spring? The Rav recalls that Eastern European synagogues often had a Chevra Shas, a group that would get together regularly to study Talmud. They would celebrate annually on the Shabbat of Parshat Mishpatim. He elaborates on the idea behind this custom, quoting our Mishna above, stating that “in the tractates of Nezikin (monetary law) one can sharpen one’s mind and develop precision and depth in its comprehension” (Rakeffet-Rothkoff, 1999). He continues:

Rabbi Joseph B. Soloveitchik - “The Study of Nezikin”

Apparently, Nezikin is permeated with a certain spirit and strength which inspires the student of Torah. It helps him to develop not only his intuition but his intellect. There is a special capacity that the Almighty implanted in the laws and concepts of Nezikin. It is inspiring on all levels, both the emotional and the intellectual. From all viewpoints Nezikin is ht most fundamental of the six divisions of the Mishnah and Talmud. (p.198)

The laws of damages regulate interpersonal affairs. Indeed at first glance they may seem mundane compared to the institutions of Shabbat or blessings. But there are some features of these laws that offer an entrée into the world of Torah.

There is an aspect of the laws of Nezikin –damages, that make them more accessible than other areas of Torah. We can all relate to the tension and conflict inherent in our interpersonal interactions. One party leaves an object in the public space inadvertently. What if someone is injured by this object? This subject is discussed in the third chapter of Bava Kamma. Do I have an obligation to return it to its owner? This subject is discussed in the second chapter of Bava Metzia. There is a reason we often introduce students to the study of Talmud through these subjects. Even a young student has an intuition of right and wrong in these cases. And through studying these subjects they will notice that sometimes their intuition corresponds with the Torah’s approach and sometimes it does not. The Torah requires that we consider these events dispassionately, in a more objective light. We must articulate principles that are universal and apply across many situations, and apply only consistent exceptions to these rules. Through continued study a shift takes place. The student encounters interpersonal events and is curious about the Torah’s viewpoint. Eventually, one’s very perspective may evolve and be influenced by the Torah’s precise halakhic thinking. In summary, the monetary laws of Nezikin are accessible, they ennoble and refine our perspective, and they advance and sharpen our capability for intellectual analysis.

The laws of Nezikin are a “flowing spring” for they offer a nearly unlimited opportunity for available subjects to serve as a springboard to advanced thinking. Thus primacy has been given to the laws of damages since the giving of the Torah on Mount Sinai. As Rashi indicates, while the decalogue teaches us the prototypical categories of the Torah system, it is the laws of Nezikin that offers us the opportunity to absorb and assimilate the Torah’s unique perspective.

References

Davis, A. (2009). The Metsudah Siffsei Chachamim Chumash. Metsudah Publications. Retrieved from: https://rashi.alhatorah.org/Full/Shemot/21.1#e0nf

Rakeffet-Rothkoff, A., & Epstein, J. (1999). The Rav: The world of Rabbi Joseph B. Soloveitchik. Hoboken, NJ: KTAV.

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/

Translation of the Talmud from The William Davidson digital edition of the Koren Noé Talmud, with commentary by Rabbi Adin Steinsaltz Even-Israel (CC-BY-NC 4.0), digitized by Sefaria. Retrieved from: https://shas.alhatorah.org/Full/Bava_Batra/175b.4#e0n6