Musings on "Unesaneh Tokef"

Unesaneh Tokef Kedushat Hayom ( "Let Us Validate And Acknowledge The Holiness Of The Day") begins what is probably the most powerful and moving piyut (liturgical poem) of the entire High Holy Day service. But it is the closing words of this piyut that, in my opinion, give us strength and optimism as we stand in judgment on Yom HaDin.

According to the Halachic work Or Zarua "Light Is Sown," written by Rabbi Yitzchak ben Moshe of Vienna in the 13^th century, Unesaneh Tokef  was composed by  a Rav Amnon of Mainz, Germany, in the eleventh century. The Bishop of that city insisted that his good friend the Rabbi convert to Christianity. Rav Amnon asked for and received three days to decide. Rav Amnon suffered from a deep depression, despair and self-doubt for having intimated that he would entertain the idea of converting. When Rav Amnon failed to appear at the appointed time,  the Bishop had him brought and had his hands and feet amputated. A few days later the dying Rav Amnon asked to be brought to the synagogue. As the Congregation reached the Rosh Hashana Kedusha, Rav Amnon was inspired to create and chant the poignant piyut before expiring. According to the legend, a few nights later Rav Amnon appeared in a dream to Rabbi Klonimos ben Rabbi Meshullam, taught him this moving hymn and asked him to communicate it to world Jewry for inclusion in the liturgy.*

The climactic phrase Utshuva, Utfilah Utzedaka Maaveren Es Roa Hagezayra is conventionally translated into English as follows: "But repentance, prayer and charity cancel the stern decree."**. But can one's Fate be reversed once it has already been decided? An analysis of the words themselves with their multitude of, and sometimes contradictory, meanings may provide some understanding.

Teshuva, the keynote theme, means repenting/returning. We are called upon to examine our lives and our behavior; to commit ourselves not to repeat our past unsavory behavior; and to commit ourselves to investigate and then return to our essential core of goodness. The mechanism of Tshuva is transformational: by our changed behavior we regenerate and we become new individuals. Like the snake that sheds its skin and gains almost a new identity, the person who has done Tshuva sheds his old self and is spared from the punishment that was to be inflicted on the old self that no longer exists.

Tefila means prayer. It is an activity that calls upon us to reach outside ourselves; to acknowledge that we are part of a universe, rather than its center. Egocentricity, either conscious or unconscious, is a source of grandiosity and sin. The experience of reaching outside ourselves to praise, to thank, to acknowledge and to plea confirms the importance of Hashem Who "listens," Who pays attention, Who cares. It is good to be loved and feel cared about. Tefilah is the step in the transformational process that creates the interface between the human and the Divine.

Tzedaka is usually associated with Charity — the giving of money to the needy. However, whenever the word appears in the Torah, it never has this monetary dimension. Rather it means justice, fairness, the doing of good deeds and straightforwardness in our behavior. It is a description of how we perceive Hashem's interaction with us and, more importantly, a formula for how we are to interact with our fellow humans. Utilizing this Biblical definition, Tzedaka becomes the definitional character trait in our communal lives. It is the culminating transformational step that Rav Amnon considered to be so critical.

The words Maaveren Es Roa Hagezayra are enigmatic and complicated. Maaveren has a multiplicity of meanings including crossing, foregoing, passing over, forgiving. Ironically, the root also relates to sin (avera). The word captures the oft-repeated image of our comparison to sheep passing in front of a shepherd. It can also mean to stroke gently. Roa means evil, malice, wickedness. Ironically again, the root also relates to positive images of friendship and of pastoral scenes. Roa can also mean crush or break. Hagezayra refers to the Divine decree, though it also has a variety of other meanings, including a precipice, a narrow place and to cut off.

Unesaneh Tokef Kedushat Hayom describes how humanity passes before Hashem like a flock before the shepherd; how Divine decisions on Life and Death are made; and how Divine decisions regarding the living are made: who will be at rest, who will wander, who will suffer, who will be enriched. It is following this idea about the living that Rav Amnon pronounces Utshuva, Utfilah Utzedaka Maaveren Es Roa Hagezayra. He does not say that the Divine Decree itself can be changed; only that Roa Hagezayra can be influenced.

My interpretation of this is that Rav Amnon wants the living to know that in addition to Life itself that is being granted, we are also provided with  the means to soften (maaver) the crushing blow (roa) of what life sometimes holds in store for us (hagezayra). The actions that change us and help us cope are Tshuva (internal change); Tfilah ( improving our relationship with Hashem by reaching out to Him) and Tzedaka (developing  personal integrity in our inter-personal behavior and speech: being sincere, honest, empathic, caring and straightforward ).

We pray for Life. If granted, we are given the additional opportunity to change for the better at any time in order to live our life to the fullest. Carpe Diem: Let us seize the moment!

Ktiva Vachatima Tova!

*Scholars have discussed the authenticity and authorship of the story. Some suggest that the text antedates the time in which Rav Amnon was believed to have lived. Indeed, a number of versions of the piyut were found in the Cairo Geniza. Their language, structure and design suggest that the original source is in the Middle East, not Germany. One opinion is that this piyut was written either by an author of sacred poems named Yanai who lived in Israel during the Byzantine Era or by his student Elazar Hakalir.

**Philip Birnbaum, High Holy day Prayer Book

Rabbi H.L. Berenholz

Musings on Parshat Netzavim-Vayeilech

Following are some of the ideas, insights and interpretations that emerge from our weekly Chumash learning group at the Young Israel of Oceanside, Long Island. We cite sources when possible. Some of our interpretations may derive from ideas we may have seen elsewhere, possibly without attribution. Or we may simply have forgotten the source. For this we apologize. We invite your comments, observations and participation.

Overview

Eternal Covenant with Hashem…Ingathering of  Exiles…Accessibility of the Torah and Tshuva to all…Choosing Life and Good…Appointment of Joshua ... Mitzvos of Hakhel and having a Sefer Torah…Hashem’s testimony about the future…Moshe’s Torah scroll is placed with the Ark…Gathering the Elders to hear the Song of Ha’azinu

Two Parshiot that are one

The opening verse starts with Moshe reminding the people: “Atem Netzavim Hayom”, “You are standing firmly today, all of you together before G-D your G-D”. The Lubavitch Rebbi notes the use of the stronger word Netzavim instead of Omdem (also meaning standing) emphasizes that we are to stand firm and unshakable in our belief. We stand fully conscious of the presence of Hashem, bound together as one nation—“Ish Echad B’Layv Echad”.

Parshat Vayeilech begins with “Moshe went and spoke the following words to all Israel.”

The Lubavitch Rebbi cites Rav Sa’adia Gaon’s opinion that Netzavim-Vayeilech is one Parsha; it is only in some years that they are read separately. The word Netzavim suggests stability, reliability and strength. Vayeilech is about movement, growth and expansion. The Rebbi concludes that the linking of “standing still” and “moving” is the eternal reminder that that our growth (financial, social, personal) should be steeped in-- and never should be at the expense of-- our core, solid religious foundation and belief.

On Tshuva

In Chapter 30 we find a recurrence of the verb “return”, pointing us to the key underlying theme of this section-- Tshuva, the Hebrew word whose root means return but, as Rabbi Jacobson points out (in his Meditations on the Torah), has a deeper unique definition as a transformational process  that leads to regeneration and rebirth. Like the snake that sheds its skin and gains almost a new identity, the person who has done Tshuva   sheds his old self and is spared from the punishment that was to be inflicted on the old self that no longer exists.

If  we the  Jewish nation (and each of us individually ) grasp the lesson of history, think about it and decide to return to Hashem in word, and more importantly, deed He will turn to us, gather us, ”circumcise our stuffed up hearts” and help transform each of us into a “new,” better person. (Note the association with the Bris, circumcision,  that was performed on Isaac, at which time  Hashem created His everlasting Covenant with Abraham and his future offspring.) Hashem promises us that He will cut away (circumcise) the layers of rationalization, cynicism, apathy and laziness that block us from experiencing the essential Goodness that is domiciled deep inside each of us. Excision of this negativity permits us to act on our “real” sparks of devotion/faith/ethical behavior/love.

In beautiful, poetic terms the Torah describes that no matter how far away we are in Exile, literally and psychologically, we will be able to Return to Hashem (i.e., do Tshuva).The initial stages of the Tshuva process are, in the words of Rav Kook (as explained by Nechama Leibowitz) purifying and refining as we move first toward God, then to the higher stage of onto God—being one with Him. This two stage process is derived from the subtlety of the text where (in Chapter 30, Verse 2) the Torah’s words are “…And you return upto the Lord your G-D…” then later in verse 10 uses the expression”…If you return unto the Lord your G-D.”

The mechanics of Tshuva are straightforward, though difficult. One must think about and consider one’s past behavior; sincerely express remorse for his actions (and correct when possible); and verbalize his commitment to not behave inappropriately again. The ultimate test  is one’s behavior when confronted with a repeat of a situation. The “three Rs” of the Tshuva process are: Remembering;  Reliving; and Regenerating.

The predominant theme of the month of Elul (when this Parsha is read) is Tshuva. But the verse”to love G-d your G-D with all your heart” prompts the Lubavitch Rebbi to stress the theme of love during the month, particularly His deep-rooted love for the Jewish people (which we in turn reciprocate as best we can). It is good to feel love and be loved. The positive feelings it stirs up in us facilitates our confidence and readiness to tackle the difficult, painful introspection that is the start of the Tshuva process.

On Hakhel

The Torah states:

" At the end of each seven years, at a fixed time on the festival of SUKOT, after the year of release, when all Israel comes to present themselves before God, your Lord, in the place that He will choose, you must read (from) this Torah before all Israel, so that they  will be able to hear it.

"You must gather together (Hakhel) the people, the men, women, children and proselytes from your settlements, and let them hear it. They will thus learn to be in awe of God, your Lord, carefully keeping all the words of this Torah. Their children, who do not know, will listen and learn to be in awe of God, your Lord, as long as you live in the land which you are crossing the Jordan to occupy."

Rambam describes the Hakhel ceremony as follows:

"How is the public reading conducted? Clarion calls are sounded throughout Jerusalem to assemble the people. A large wooden dais is brought and set up at the centre of the Women's Court in the Sanctuary. The king sits upon this dais so that all may hear his reading. All pilgrims will stand around him. The overseer of the government will hand the Torah over to the presiding officer, who passes it on to the deputy high priest. This one will turn it over to the high priest, who will tender it to the king. This gesture expresses obeisance to the king in front of the multitude. Now the king rises and accepts the Torah standing. He opens the scroll, looks for the beginning of (the Book of) Devarim, then pronounces the customary benediction prior to public reading from the Torah. Then he will read out the prescribed selections, concluding with seven special benedictions."

The prescribed sections to be read are: (1) from the beginning of Devarim until the end of  Shma Yisroel (Devarim 6:9); (2) the entire second section of  Shma Yisroel   beginning with "V’haya Im shamoa”  and (3) from the beginning of "Asayr T’asyr” through the entire section on the blessings and curses in Parshat Ki Savo. In the absence of a King in Israel, the public reading would be conducted by the highest ranking national official like the High Priest or the President of the Sanhedrin (judiciary). The special concluding benedictions are: (1) "Ata B’chartanu" ("You chose us from all the nations ..."); (2) "Modim Anachnu Lach" ("We bow to You ..."); (3) "R’Tzay" ("Accept favorably ..."); (4) a prayer for the continued existence of the Temple concluding with "... who resides in Zion"; (5) a prayer for the continuation of the Kingship in Israel concluding with "... who chooses Israel"; (6) a blessing that the priests' service should be found favorable; and (7) a private prayer that concludes with "... save your nation Israel that needs salvation. Blessed art Thou, Hashem, who listens to prayers."

Some observers maintain that the purpose of the Mitzva is to provide an impressive public admonition for the entire nation (Flavius Josephus cited by Rabbi Jacobson). The public recitation of the Torah and its laws educates people regarding the consequences of their observance or non-observance. No one can claim ignorance as a reason for non-observance. The ceremony took place at the first Sukkoth after the Shmita year ended, as the Jews prepared to journey home to resume their agricultural life.

Aharon Halevy, the 13th century author of Sefer Hachinuch  sees in this ceremony  a national reunion to hear Torah words, create a greater national awareness of the Torah  laws and foster a greater appreciation and affection for its values as is  stated in the text "... that they may hear and fear... and observe."

Ibn Ezra (1092-1167), who is of the opinion that Hakel takes place at the beginning of the Shmita year, thinks that the pomp and circumstance  is meant to inspire every individual to devote his leisure Shabbat time-- both the weekly Shabbat day and the septennial Shabbat year of Shmita -- to the study of and reflection on the Torah.

Hakhel is the rare Mitzva that even small children are obligated to observe. According to the Talmud, men assemble to learn, the women assemble to hear while the little ones come "in the interest of those who bring them"(i.e., an additional Mitzva for the parents). Ramban (1194-1270) thinks the obligation is for children who are just old enough to be impressed by the awesome experience and to be instructed in the Torah. This experience will prompt questions--an integral part of their learning process (Kday Sheyishalu Hatinokos).

That the King does the reading is based on an alternate translation of the portion of Kingship where it is written, that “The King shall write him a copy of the Torah”. But the Hebrew may also be understood to mean “And he shall write a textbook of this Torah for teaching purposes (at this septennial national assembly)."

Hakhel is the earliest reference to the commandment of public Torah reading. Tradition attributes to Moshe the extension of the practice to read on Shabbat, festivals and Rosh Chodesh. Ezra the Scribe further extended public reading to Shabbat afternoons as well as Monday and Thursday mornings so that no more than two full days can pass without a public reading from the Torah.

In 1945, the Yeshurun Central Synagogue in Yerushalayim conducted the first modern Hakhel ceremony , reviving a custom that lay dormant for nearly 2000 years. Hakhel since has become an established tradition for Chief Rabbis and civic leaders in the State of Israel.  On Tishrei 18, 5769/October 17, 2008   Hakhel ceremonies were performed on the Temple Mount and in the Old City of Jerusalem.

Rabbi Jonathan Muskat notes that after a year of  inspiring devotion  to Torah learning and spiritual matters (since no farming was permitted during Shmita) the Jewish people would be coming off this religious high as the Sukkoth holiday drew to a close and the people would be returning to their life of hard work. To ease the pain, and help the transition, the Torah offers one last, lasting, sweet Hakhel experience, not unlike the spices we smell at Havdala to ease the pain of our imminent resumption of the work week, after a relaxing, spiritual uplifting Shabbat experience.

Saw you at Sinai

According to a Midrash, every Jewish soul of every generation was at the momentous, nation-creating Mt. Sinai experience. Perhaps the meaning is that each of us has a shared destiny. Every generation has the potential to experience that moment through various Mitzvos. For example, the Ramban notes that the Mishkan that travelled with the Israelites during their desert wanderings was a “traveling Mt. Sinai”: being encamped around the Mishkan ; observing the fire and smoke of the offerings; and being taught Torah by Moshe are all images associated with Mt. Sinai.

The new generation of Israelites about to enter the Holy Land was not present at Mt. Sinai. But it was their--and our--responsibility to fulfill the destiny planned for their parents’ generation: observing the Torah and its ethics; creating a personal relationship with Hashem; becoming a nation that properly represents Hashem and His ethics to the nations of the world. Rabbi Menachem Leibtag notes that Hakhel sets the tone and the mood to help us capture the emotion. Every seven years the entire nation is to gather for a public celebration to hear the Torah read just as happened at Mt. Sinai. On Sukkoth every individual is obligated to offer various korbanot  just as the Israelites offered korbanot at Mt. Sinai. Rabbi Leibtag, citing textual and thematic parallels that connect Hakhel to Mt. Sinai, concludes that  one way of re-creating and reliving the Mt. Sinai experience is the Hakhel experience.

Rabbi H.L. Berenholz

Musings on Parshat Ki Savo

Following are some of the ideas, insights and interpretations that emerge from our weekly Chumash learning group at the Young Israel of Oceanside, Long Island. We cite sources when possible. Some of our interpretations may derive from ideas we may have seen elsewhere, possibly without attribution. Or we may simply have forgotten the source. For this we apologize. We invite your comments, observations and participation.

Overview

Bekurim (First fruit)…Tithe Declaration…Conclusion of Moshe’s Address…Instructions upon crossing Jordan River (setting huge stones on which to write the Torah; building Altar out of whole stones)…Blessings and Curses at Mt. Gerizim and Mt. Aival…Blessings for observing the Torah…Painful consequences of failing to observe the Mitzvos (Tochacha)…Moshe again urges guarding and observing the Covenant with Hashem in order to succeed.    

On Bekurim

The Torah describes the ritual in the Temple that accompanies the bringing of the first fruit  with which the Land Of Israel is blessed—wheat, barley, vines, figs, pomegranates, olives and dates. The fruits are presented  to the Cohen in a basket; the individual identifies himself historically by describing his early roots (Arami Ovaid Avi), the Egypt slavery experience, the Exodus, and finally being brought to the Promised Land flowing with milk and honey. This background  leads up to his offering thanks …”and now ,behold, I have brought the first of the fruit of the fruit of the land which YOU, HASHEM HAS GIVEN ME.”

Rabbi B.S. Jacobson in his Meditations on the Torah raises the question of why is it  that for only this Mitzva  the Torah prescribes the exact words to be recited, when in Biblical times prayers were spontaneous , reflecting the unique style and wording of the individual.

Aaron Halevy (Sefer Hachinukh) stresses the educational importance of the words which arouse thoughts and stir the heart to realize Hashem’s loving-kindness. Both speaking and praying aloud influence our behavior.

Rambam views the Mitzva  as a way of creating humility in us by making us remember those  times in our history filled with trouble and distress even (or especially) in times of bounty and complacency.

Martin Buber’s  approach pays attention to the style and structure of the text-- particularly the recurrence  of certain words and phrases-- to get at the key underlying themes.

The text repeats variations of “to give” seven times and variations of “coming/bring” five times. Gifts and giving; coming to the land;  and demonstrating  appreciation by bringing  gifts are the keys to this Mitzva.

The individual announces that he is bringing/giving to Hashem a token of his appreciation for the Land that Hashem has given (and continues to give) both him and the Israelites. The presenter attempts  to feel as if he had just come(entered)  into the land for the first time. Every Bekurim offering provides the opportunity to acknowledge  and declare  anew his thanks; to capture the  experience of entry into the land; and to identify with the nation of Israel, now and in the past. The Mitzva is collective (Ta-voo-u--you shall come, in the plural) but the duty is individual (Ta-vee--you shall bring, in the singular).The acquisition of, and  the  entry into, the Land promised in the Covenant with Avraham is a gift from Hashem that He is constantly renewing.

The significance of these  prescribed words (Arami Oved Avi) is evident in their inclusion in the  Passover Seder  when we begin  the recollection of our history beginning with disgrace and ultimately concluding in praise. “In every generation, a person is obligated to perceive himself as if he, too, was there to experience the historic event …” is the essence of the Bikurim and Seder ceremonies.

On Arami Ovayd Avi

The meaning of this opening  phrase is somewhat ambiguous.

Arami usually means Aramean; Ovayd could mean lost or losing or cause to be lost; Avi means my father or ancestor.

The usual explanation for “ Laban the Aramean sought to do to my father ” in the Haggadah  (when the Magid section begins in earnest)) is that “Laban the Aramean sought to harm my forefather Jacob”  or “Laban the Armean tried to cause my father to be lost (i.e., destroyed)”.  Avi is the direct object (and refers to Jacob) and ovayd is a transitive verb.

Nechama Leibowitz in Studies in Devarim provides alternate

translations:

Ibn Ezra  arguing  that ovayd is intransitive, avi is the subject, and Arami refers to Jacob, translates the phrase to mean: “When my father was in Aram, he was ready to perish”…and ultimately Hashem took his offspring out of Egypt and made us into a great nation.

Rashbam’s translation is “A wandering Aramean was my father ”. Avi, my father, refers to Avraham who  was born in, lived in and wandered in the land of Aram.

Wolf Heidenheim, a 19^th century philologist, notes that ovayd

is a specific form of the verb that means continuous past action which did not succeed.

Benno Jacob thinks that the word  arami does not refer to a country but to an occupation as a shepherd. The phrase means “my father (Abraham?Jacob?) worked as a shepherd.”

Rabbi H.L. Berenholz

Musings on Parshat Ki Seitzei

Following are some of the ideas, insights and interpretations that emerge from our weekly Chumash learning group at the Young Israel of Oceanside, Long Island. We cite sources when possible. Some of our interpretations may derive from ideas we may have seen elsewhere, possibly without attribution. Or we may simply have forgotten the source. For this we apologize. We invite your comments, observations and participation.

OVERVIEW:

74 Mitzvos…Female War Captives…Firstborn Rights…Disobedient Son…Hanging & Burial…Restoring Lost Property…Cross-Dressing…Sending Away the Mother Bird…Guardrails for Roof…Forbidden Mixtures…Defaming a Bride…Violations of Intimacy… Prohibited Marriages…Sanctity of The Camp…Refuge for Fleeing Slaves…Modesty…On Charging Neshech(Interest)…Fulfilling Pledges…Employee   Rights…Divorce…Newlyweds… Debt Collection… Kidnapping Jewish Person…Tzara’as Lesions…Paying Wages On Time…Testimony of Relatives…Treatment of Convert, Widow, and Orphan…Generosity to the landless…Against Excessive Punishment…Kindness to Animals…Levirate Marriage (Yibum)…Penalty for Embarrassment…Honest Weights and Measures…Remembering Amalek

“Ki Seitzei Lamelchama aal Oyvecha: if (or when) you go out to wage (a non-obligatory) war against your enemies…”

This Parsha is always read during the month of Elul, a time for spiritual introspection and repentance. The Lubavitcher Rebbi, citing the Zohar--who points out that the word Lamelchama (to war) is derived from the Hebrew word for bread--sees the deeper meaning of this opening verse: When you (or your soul) go out (from its heavenly setting into the body) to fight the eternal battle between good and evil in the world (or material vs. spiritual), be prepared. Arm yourself with the knowledge and the performance of Mitzvos that have been and will be presented.

The Rebellious Son

After detailing laws relating to the capture of an attractive woman during war and then the right of the First Born to a double inheritance, the Torah introduces us to Ben Sorrer Umorah, a stubborn, rebellious son who has “turned away from the proper derech” by refusing to accept the authority of both Hashem and his parents. His parents warn him about his behavior in front of witnesses (Rashi). If he still steals and continues his extreme anti-social behavior (gluttony and drunkenness), the parents bring him to Court where he is judged, then stoned to death. The punishment is designed to …” clean out Evil from your midst and all Israel shall hear and fear.”

The Sages tell us that the son is put to death not because of his current behavior but al shaym sofo,for what he will eventually become (a thief to finance his gluttony and drunkenness). The severe restrictions placed by the Rabbis on the implementation of this law (e.g., both parents must be alive, both must look exactly the same and have the same voice) led Rav Shimon to conclude (in Sanhedrin 71a), that this law never happened and never will happen but is written in the Torah for us to study and receive reward!

Rashi says that the existence of a rebellious son is an outgrowth of the previously described conditions --bringing home a woman captive and the firstborn’s entitlement. Saralee Boshnack elaborates that the environment of favorites and favoritism often spawns this neurotic, anti-social behavior in the rejected one. The Torah presents one possible (extreme) outcome of a family permissiveness that tolerates/encourages children to openly mock and hate parents in both word and deed.

Or perhaps what we are to learn is the need for both parents to be of one mind when it comes to raising their children. By studying the extreme situation where they were not, we are able to learn about the more common garden variety issues of parenting (similar to behavioral researchers’ study of psychosis to understand neurosis).The reward we are to receive from studying this topic are the insights we gain that help improve our parenting skills.

An alternate approach suggests that by studying this text we may arrive at the realization that there are times when parents are helpless, no matter how good their parenting skills. One example is siring a child who is born with a chemical/hormonal imbalance or a defective genetic makeup (“bad seed”). Then the al shaym sofo could be understood as a euphemism for the inevitable and irreversible behavior of a child with genetic behavioral issues.

On Sheluach Hakan

“If you come across a bird's nest on any tree or on the ground, and it contains baby birds or eggs, then, if the mother is sitting on the chicks or eggs, you must not take the mother along with her young. You must first chase away the mother, and only then may you take the young. [If you do this] you will have it good, and will live long.”

How are we to understand this Mitzva? Rashi, quoting the Talmud (Hulin 142a), points out that if for an easy Mitzva like this (does not involve any monetary outlay) we are promised a good long life, imagine how much more reward we will get for performing the hard Mitzvos!  It is noteworthy that the reward for doing this “easy” Mitzva is exactly the same reward for honoring one’s father and mother, which is the most difficult commandment to fulfill!

What is the purpose of this Mitzva? Ibn Ezra says it would be an act of cruelty to remove (and presumably eat) the mother bird and her eggs. The aim of this Mitzva is to mold our persona. The Torah’s desire to improve our behavior in dealing with animals--and ultimately with fellow humans-- is also manifest in the prohibition of slaughtering a mother cow and it’s calve on the same day and in the prohibition of cooking a baby goat in its mother’s milk (mentioned three times in the Torah).

Rambam focuses on the idea of Tzaar Baal Chaim (avoidance of the pain the mother bird would have experienced) had she been there when her eggs were taken. The Talmud cites a statement that appears to be at odds with this approach: if, during his prayers, the Chazzan asks Hashem to be merciful like He is with the Kan Tzipor, we stop him, because we cannot assume that this Mitzva exists only because of His compassion. Rambam answers that this is a minority opinion.

On a psychological level,  the sending away of the mother bird  may  express the ultimate truth  that we humans  ultimately  need to leave the nest (“cut the mothers apron strings”) in order to keep our male/son-ness; become assertive (“habanem Tekach lach”) and experience a healthy emotional maturation (L’maan Yaarechun Yamecha). Manya Berenholz thinks that Yaarechun Yamecha means that the individual gets the opportunity to move on to the next stage of his emotional life. Control and assertiveness are part of the growing-up process alluded to both here and in Kebud Av V’aim. Loss of a parent prematurely stunts the working- through process of this complex parent-child relationship; prevents movement to the next emotional level; and often results in the individual’s attempt (on an unconscious level) to relive past events to gain control.

Rabbi Benjamin Yuden of Fairlawn, N.J. cites the Chavos Yaer who refers to an idea found in the Zohar:  When Hashem sees the mother bird in pain as it flits from place to place, it evokes His Mercy --which then spreads to Jewish people in Exile where it is needed. Building on this concept, Sandra Gottesman  concludes that each of us needs to place ourselves in a time or place or situation that can evoke Hashem’s Mercy. The month of Elul and the upcoming Aseres Yemai T’shuva are the perfect times for reflection and introspection in the hope that by changing ourselves for the better  (Tshuva), Hashem will unleash His powerful, positive forces of Mercy in the world.

Sandra  Gottesman observes that what is easy for one person may be difficult for another. We all need to observe all the Mitzvos, recognizing that none is unimportant and ease of observance is relative and influenced by time, place and other considerations.

Perhaps the difference between what constitutes a hard or easy Mitzva is  planning. A “hard” mitzvah requires forethought, planning and repetition. Practicing the hard ones and the easy ones we can control (like greeting one another) helps us get to the point where we are so comfortable with our changed  religious persona that we are then able to respond reflexively, effectively and appropriately to the unexpected  ones like Sheluach Hakan, an “easy” Mitzva.

Rabbi H.L. Berenholz