We Are Avadim (Servants) and We Are Banim (Children)

 Subsequent to writing this I came across this sermon by Rabbi Norman Lamm

Parshat Behar-Bechukotai

by Rabbi Avi Billet

In the worst case scenario, the Torah describes how the Eved Ivri (Hebrew slave) is to be freed at the time of the Yovel year. In other words, even if he had wanted to remain a slave (Shemos 21:5-6), he is released at Yovel (see Rashi there). 

Rabbi Baruch HaLevi Epstein noted that there are two verses that describe God’s relationship to us, or our relationship to Him. One of them is in our parsha, which describes why the slave must go free at Yovel – “For Israel are servants unto Me” (25:55), and therefore cannot remain enslaved to man forever. The second verse is in Parshas Re’eh when Moshe tells the people “You are children unto the Lord your God.” (Devarim 14:1) 

The Talmud says (Baba Basra 10a) “When Israel is doing the will of their creator, they are called children. When they do not, they are called servants.” 

It seems, muses Rabbi Epstein, that it should be presented in the opposite way. The child, after all, even if he strays from the path of his parents, is still their child. As far as a servant or slave goes, if he doesn’t fulfill the word of his master, how much of a slave is he really? If there is any kind of prestige that comes with “being so-and-so’s Eved” – the one who doesn’t fulfill his master’s will no longer holds that title. 

 Rabbi Epstein thus suggests, based on a passage in Menachos 41a, that there are some Mitzvos for which their non-fulfillment does not translate to a violation of the Torah. Take the Mitzvah of Tzitzis, for example, for which the obligation to wear them only comes upon the man who is wearing a 4-cornered garment. No 4 cornered garment? Not obligated to wear tzitzis. 

And yet, we know many many males make a very serious effort to wear Tzitzis! This is a person who is “עשה רצונו של מקום” – one who does God’s will. God wants us to wear tzitzis! That’s why He gave it as a mitzvah! He wants us to look upon the tzitzis, see them, and remember the Mitzvos (Bamidbar 15:39). So even though there is an “out” (not having a 4-cornered garment), the one who does this is like a son who just wants to honor and fulfill his father’s will. 

On the other hand, one who has no inkling or interest in doing the master’s will, but is only doing it to exempt himself (I did what I had to do, now leave me alone!), is on the level of being an עבד. 

 In his comments on Devarim (Re’eh) he gives other examples of Mitzvos that a person need not fulfill if the opportunity doesn’t come, while going out of one’s way to fulfill it – because it is the will of God – translates into a very different experience and a very different kind of person. 

 Tzedakah comes to mind (if one never meets a poor person). Leaving behind Shikecha (forgotten bundles), is certainly a mitzvah that an OCD gatherer would never fulfill, because how difficult is it to be careful not to leave anything behind? Yet, it is a Mitzvah… so a person who wishes “to fulfill God’s will” will be sure to leave something behind! 

All of this suggests that we have two kinds of ideals that we can look to. Understand, of course, that being an עבד ה' is a great goal! Moshe was called an עבד ה' at the end of his life (Devarim 34:5, chapter 1 of Yehoshua), as was Yehoshua (Yehoshua 24:29). If only we were to reach their level, we’d be in a great place. 

 Do we want to be an עבד, though, in the manner that Rabbi Epstein wrote of? Do we want to merely do what we need to do, and then move on with our day? Rabbi Soloveitchik would quip that more than people want to daven, they want to be “oisgedavent” – they want to be able to say “I davened already.” This suggests viewing prayer as a burden, rather than as a privilege, an honor, an opportunity, a gift. 

Do we wish to be God’s children? The kind of children who not only don’t want to disappoint our Father, but wish to get His approval, because we are going above and beyond what He expects of us? 

This means seeking out the opportunities to fulfill Mitzvos. It means not just volunteering and saying “Let me know when you need me” but showing up even when not called. It means not waiting until the opportunities arise, and even then, either making it or missing it. But to be sure to look out for our fellow man, and to have more than a familiarity with the mitzvos that are meant to enhance human relationships between people – such as the Mitzvos in Mishpatim (Shemos 21-23), and Kedoshim (Vayikra 19-20). 

They’re both good models. God calls us both His children and His servants. 

 Our question is to figure out what we wish to be and what we wish to emphasize. Depending which we prefer will determine what our course of action will be. 

 Getting by with doing things because we are commanded to, but when the task is over, I am moving on – that is the Eved model. 

Seeking to fulfill Mitzvos because we want to do what our Father wants us to do, and we want to please Him, and we never ever want to disappoint Him – that is the Ben (son) model. 

May we merit to live up to both, and may we find the path that gives us the greatest satisfaction and meaning in this life we are blessed to live.