“If you are not a better person tomorrow than you are today,
what need have you for a tomorrow?” – Rabbe Nachman of Breslov
This week’s Parasha, “Ki Tetze” contains the largest number of Mitzvot in all the five
books that compose the Torah. In contrast to last week’s parashah which
addressed the appointment of public officials and their duties, this one
focuses on private matters of individual, familial and neighbourly nature.
Rabbi Saadiah Gaon, (“Book of Beliefs and Opinions,” Chapter
3) divides the Mitzvot into two kinds. The first are the intellectual kind.
These are the ones we can understand rationally and see the benefit of
following them or abstaining from performing the ones we are prohibited because
we recognize their denigrating or disparaging nature.
The second kind are a G-dly decree and are beyond the grasp
of humans. Rambam elaborates on that and adds that these are the kind of
Mitzvot that only G-d, in His infinite wisdom, can discern. We, humans, unlike
Him, are limited and lack, in our mental faculties, the ability to see their rationale
and reason (Ramabam, “A Guide to the Perplexed,” part 3, chapters 21-28).
The Mitzvot that are listed
in this Parashah belong to the former kind. They cover a wide range of our
lives as Jews and as members of humanity and are aimed at ensuring the proper
functioning of society and keeping it whole and continuous.
The Parashah is situated in the middle of the book of Devarim
(Deuteronomy) and for a reason. It stresses what happened prior to it and what
is about to happen in the future after Moshe is gone. The Mitzvot are the elixir of Jewish Life. They
are the axis of Jewish continuity. They define our past and are a guarantee to
our future by providing us the tools and the guidelines to living and leading a
more meaningful life. The Mitzvot and the Halachah are the key to understanding
our Jewish essence as human beings. They provide an important foundation for a
better as well as a rewarding tomorrow that is ingrained in them.
The first Mitzvah that the Parashah addresses is how to conduct
oneself during war. According to Chaza”l, the enemy it refers to is not
necessarily a national or physical enemy such as our Jewish People faces on a
daily basis. It can also refer to the ongoing internal struggles that rage
within us every day.
The point raised by
Chaza”l is reinforced by the fact that “Ki Tetze” is a Parashah that is read in
the month of Elul, the last month of the Jewish year. During that month, we are
expected to examine our conduct, resolve internal conflicts and
assess how they are integrated in our general existence as human beings and our
eternal Jewish chronicle.
Another Mitzvah, one I, personally, was unfailingly raised
on and one I to adhere to is mentioned in verses 14-15: “Thou shalt not
oppress a hired servant that is poor and needy, whether he be of thy brethren,
or of thy strangers that are in thy land within thy gates. In the same day thou
shalt give him his hire, neither shall the sun go down upon it; for he is poor,
and setteth his heart upon it: lest he cry against thee unto the Lord and it be
sin in thee.”
The moral obligation to pay promptly for labour performed
was hammered into my brain since early childhood. “When, for instance,” my
mother used to say, “you give a shoemaker a shoe to be repaired, while working
on your shoe, he is already planning what he would do with the money you will
pay him.” That is the logic behind such a very important decree.
There, as I stated in the past, are rewards and benefits to following the Mitzvot.
The Book of Mishlei (Proverbs), for instance, where the
Mistvot are referred to as “your father’s instructions and your mother’s teaching”
(1:8), likens them, in several verses, to jewels. In 1:9, it describes them as “For
they shall be an ornament of grace to your head and chains around your neck.” These
words of wisdom add elegance and beauty to the one who internalizes and follows
them. In Mishlei 4:8-9, the wisdom and understanding of the Torah and the
Mitzvot passed on to us by our parents, “will be a garland to grace your head
and present you with a glorious crown.”
They will add speldour and grandour to the wisdom that man learns
throughout life. In the words of Rabbi Pinchas Bar Chama, “Wherever you go, the
Mitzvot will follow you.” (Devarim Raba, 6).
The greatest and most important reward of the Mitzvot,
however, is that the wisdom instilled in them will paint present and future
life, for those who adhere to them, as more meaningful and fulfilling.
What is more important than a satisfying life? Could there
be a better recipe for a long, gratifying life to all, especially the followers
of a tradition which, above all, sanctifies Life, commands us to “Choose Life”
and hang on to the “Tree of Life?”
May the promise of an improved world and a better tomorrow continue
to emanate from those who follow the Mitzvot and those whose life they touch.
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