In my last
article, I mentioned that the Fifth Commandment, the Mitzvah to “honour thy
father and mother” is a subject that has engaged many commentators. The core of
that deliberation rests on the question as to whether that directive relates to
Man’s interaction with his fellow Man or to that between Man and G-d.
I also
pointed out in that article that it is the only Commandment which carries a reward,
a Divine reward, “So that your days may be long upon the land which the Lord your
G-d gives you.” Moreover, in D’varim (Deuteronomy)
5:15, the Divine incentive for following that commandment is expanded. Not only
will one live a long life for honouring their parents, but they “will also
prosper” on the land that G-d gives them. Hence, it, further, reinforces the concept
that this Mitzvah is not only restricted to the realm of humans but is closely
connected and anchored in our relationship with G-d, its author.
The importance
of revering our parents has been stressed by numerous Jewish scholars. Rabbi
Shimon Bar Yochai, for instance, asserts that G-d favours honouring one’s
parents over exalting Him.
Both Ramba”n
and Rabbi Shlomo Ephraim of Lutschitz rationalize the importance of this
Commandment by asserting that just as we are required to revere G-d,
our Creator, so should we honour those who are His partners in our creation. In
the words of Chaza”l, “there are three partners in the creation of Man: G-d,
his father and his mother. When a Man honours his mother and father, G-d said: ‘I
consider it as though I live among them and am respected by them”” (Kidushin
30:51). As Rabbi Sacks ZT”L points out, “G-d is seen in the Torah as a father,
a parent, ’My first born son Yisrael’” (Shemot 4:22).
In his
attempt to summarize parent - child relationship, Ramba”m suggests that our
parents are in a sense our Torah. Our parents’ authority is akin to the word of
G-d. They are the source of our heritage and code of conduct in the same way
that the Torah is the foundation of our Divine legacy (Hilchot Mamrim).
Ramba”n, who links the Fifth
Commandment to the first four ones which solely address the relationship
between Man and G-d, proposes that the ways to honour our parents are “too numerous
to count.” On one issue, however, scholars agree. Though children are obligated
to help their parents with any chore, they should refuse to partake in any activity
which offends G-d. Ramba”m adds that even when disagreeing with a parent, the
child should do it in a dignified manner.
Rabbi Shlomo Ephraim of Lutschitz elaborates on this point. In his book “Kli Yakar,” he notes
that the proximity between the Fourth Commandment to “Remember the Shabbat” and
the following Fifth one proves that the will of G-d precedes the directive to
honour our parents. At the heart of both these commandments, though, rests the
duty to honour G-d. Shabbat reminds us that G-d created the world and thus we
should honour Him. Shabbat teaches us that there is one big Father in the
universe and that His wish surpasses that of our small father, our physical
one. These two commandments are further linked in Vayikra (Leviticus 19:3), “Each
of you must respect your mother and father, and you must observe my Shabbats. I
am the Lord your G-d.”
Additional support
and confirmation of the unique and discernable interconnection between Man and
G-d, in the Fifth commandment, is provided in this week’s Parashah, “Mishpatim.”
In it, the
Torah elaborates on the forms of punishment for two forms of transgressions
against one’s parents. The first is “Whoever strikes his father, or his mother
shall be put to death” (Shemot 21:15). The second, “Anyone who curses their
mother and father must be put to death” (Shemot 21:17). The kind of execution differs
between the two, again, pointing at the interconnectedness between the Fifth
Commandments and Man’s relationship with G-d.
The Gemara
(Sanhedrin 66:71) asserts that death by stoning is the punishment for the first
sin. In contrast, the punishment for the second one is death by strangulation
(Sanhedrin 84:72). Judging by the four forms of biblical death penalties,
stoning, burning, beheading and strangulation, the first is the most painful whereas
the last is the least.
Ramba”n reasons that the act of cursing is more severe than that of striking in
two ways. The first, it is more common thus the severe punishment is used as a deterrent
to prevent it from deteriorating to a physical attack. The second, which again
stresses the interrelation between the Fifth Commandment and the first four, is
that cursing is not only a transgression against one’s parents but against G-d
as well since, in the Torah, a curse includes the mentioning of G-d’s name in vain which goes against the
Third Commandment.
Honouring
one’s parents is a practice that should go without saying.
It is a logical one, a basic moral debt which
is consensual the world over. Am Yisrael, though, is the only People for whom
it is a Commandment, one which is decreed by G-d!.