Remember That You Were A Slave

Parshat Re'eh 

 by Rabbi Avi Billet

There are six remembrances that are included in the siddur at the end of Shacharis: Remembering the Exodus, Shabbos, God's presence at Mt. Sinai, what happened to Miriam, how you provoked God in the desert, and to destroy Amalek.

This list does not include all the times the word "Zachor" (to Remember) appears in the Torah. Nor does it include any of the 7 times we are told "V'zacharta" (and you shall remember) – all of which appear in the book of Devarim (5:15, 8:2, 8:18, 15:15, 16:12, 24:18,22).

Interestingly, the instruction to remember Sinai is really "not to forget" as the verse does not even have the root word "Zachor."

Why are the "V'zacharta"s not included in the daily remembrances? Five of them are repeats: "Remember that you were slaves in Egypt." One of the "V'Zacharta"s is a reminder of the 40 years journey. The remaining one reminds us to remember God, for He is the One Who gives us the strength to prevail.

Our original list of 6 does include a reminder of the 40 years, though instead of it being about how God tested US for 40 years to see if we'd nevertheless fulfill the mitzvos (as is the second of the "V'Zaharta"s in 8:2), it focuses on how we provoked God. Our daily pick of these two (the latter case) is more important for us because it reminds us not to repeat what we did wrong.

Perhaps remembering the Exodus, Shabbos and God's presence at Sinai would be enough to remind us on a daily basis to remember God Who gives us strength, the other non-"you-were-slaves" "V'Zacharta."

Which leaves us wondering why remembering that we were slaves in Egypt is not part of the Siddur-six. Perhaps it doesn't bear its own mention because it is subsumed in the "remembering the Exodus."

And yet, it is mentioned five times in Devarim, twice in our parsha. Even if it is not a remembrance of its own merit, the fact that it is repeated so much should suggest it is quite an important detail in the overall remembrance of the Exodus.

This assumption requires us to see how the instruction appears in each context.

The first one (5:15) appears in the context of the Ten Commandments, as a reminder for why we must keep Shabbos – because we were slaves in Egypt - and this was one of the first ingredients of freedom from Pharaoh. One day off per week.

The second one (15:15), the first of the two in our parsha, comes in the context of describing how to send off the Eved Ivri, the Hebrew servant, from his servitude. He must be treated well, and must be sent on his way with a full suitcase and an ample supply of food.

The third reminder of being a slave (16:12) comes in the context of instructions surrounding celebrating the holiday of Shavuos, which, at least on the calendar, coincides with the penultimate moment of the Exodus process – the receiving of the Torah. As the commentaries point out, the Exodus from slavery was designed to bring us to that moment: at Sinai, receiving the Torah. Remembering our most humble beginnings at that point helps us appreciate Shavuos even more.

The final two reminders of our slavery come in Devarim 24 – the former as part of the ethics of how to treat the stranger and the orphan in judgment, and the latter instruction is to leave some of your produce for them and the widow. Your having been a slave in Egypt helps you empathize with the plight of these people, and sensitizes you to treat the needy and society's weakest in a manner that helps preserve their dignity.

Remembering having been a slave leads to a number of different lessons, primarily focusing on identification, empathy, and appreciating the good we have in our lives. There are too many details attached to the single remembrance to warrant its own daily remembrance, while the reminder of the Exodus essentially covers it anyway.

But, truth be told, even if it is not a specific mitzvah to remember that we were slaves, it is a detail of our history that should not be overlooked. It helps put things in perspective and reminds us of most important priorities: caring for our fellow man, appreciating the freedoms we enjoy, and celebrating our special relationship with God.

The Non-Mitzvah of Tzitzis

Parshat Shlach

by Rabbi Avi Billet

In his introduction to the book of Bamidbar, Nachmanides posits that the majority of the mitzvot of this book were commandments for the specific time period of wilderness travel and would not be applicable once they reached the land of Canaan/Israel.

Last week's one-time consecration of the Levites is a classic example of a mitzvah in this category.

There are mitzvot that exist past the wilderness period, of course, some of which fit into a classification of "obligatory if you make a specific choice." For example, according to the Sefer HaChinukh there are 10 commandments incumbent upon a person who chooses to become a Nazir. Taking on Nezirut status is by no means obligatory – and some are even critical of the Nazir – which translates to 10 of the 613 commandments being "un-fulfillable" to those who never play the Nazir-option card.

In our parsha, "Tzitzis" is apparently another example of this latter category. It seems the obligation is to put the tzitzis strings on four corners of a four-or-more cornered garment that one wears. Were a person to never wear such a garment, the mitzvah would seemingly become obsolete. [The Sefer HaChinukh equates this to the mitzvah of maakeh – if one does not have a flat roof, the mitzvah of maakeh is not applicable.]

To be fair, the Sefer HaChinukh (end of mitzvah 386) says, "Even though the obligation from the Torah is only when a person is wearing a 4-cornered garment," an ode to the fact that the mitzvah is only applicable when the garment is being worn (a mitzvah on the person - גברא), while there is no mitzvah to have strings attached to a garment that sits on a shelf (not a mitzvah on a garment - חפצא), "nevertheless our sages warned us to take the pains to fulfill this mitzvah… The Torah, after all, equated it with fulfilling all the commandments. Rabbi Elazar said anyone who is careful about Tzitzis, Tefillin and Mezuzah is assured he will not sin forever."

I don't believe that one who is careful about these mitzvot is guaranteed not to sin because I don't believe we have the power or intellectual ability to equate these fulfillments with a safeguard against sinning. But is the mitzvah completely irrelevant?

The gemara (Menachos 43b) records a fair share of opinions as to what the verse means when it says "You will see the [strings] and you will remember all the commandments of God and you will do them." (15:39)

Some of the possibilities of what the "all the commandments" reminder will be include: to recite the Shema, regarding the mitzvah of kilayim (mixing wool and flax in clothing - based on the proximity to Devarim 22:12), all Mitzvos that are dependant on time (from which women are exempt of the obligation), and an idea that seeing inspires action (based on a homiletical connection to Devarim 6:13).  

Even the Gemara, therefore, is largely of the opinion that tzitzis is not the answer to everything. But the Gemara continues (and the Rambam quotes this in his own Book of Mitzvot, Shoresh 9), by emphasizing that as much as Tzitzis is only counted as one mitzvah, "someone who does not have Tzitzis on his (presumably 4-cornered) garment is in violation of five positive commandments because the mitzvah is emphasized five times in the Torah." While I don't think Maimonides is saying a person who opts not to wear a 4-cornered garment is in violation, perhaps this thought could nonetheless serve as an incentive as well for people to actively pursue wearing Tzitzis, in order to fulfill five positive components of this Mitzvah.  

The optional side of this and other Mitzvos are a reminder that the obligatory nature of "every" mitzvah is not set in stone. Sometimes ingredients need to fall into place in order for the obligation to set in.  

At the same time, the binding aspect of all Mitzvos is something that should never be overlooked. There is a major difference between a mindset that ignores "commandments as obligations" and one that says "if the circumstances don't present themselves, I will not seek them out." 

Every day brings with it, for example, a new obligation to wear tefillin or to study Torah. On the other hand, one who never divorces, to bring the other type of example, will never fulfill the mitzvah associated with the writing and delivering of a גט (get - divorce document). Ignoring the former is a rejection of the Commander-Commanded relationship. Never fulfilling the latter is hopefully part of a recipe of a nice, healthy, lifelong relationship with a spouse.

When it comes to Tzitzis, and whatever "seeing" the strings is supposed to remind us, the concept of the Tzitzis encompassing the entire body should serve as a symbolic reminder of how we are to devote our entire bodies, when possible, to the service of God.

Remember, and Don't Forget

Parshat Eikev

by Rabbi Avi Billet

Our parsha features another installment of Moshe's Wilderness History 101 crash course for the second generation entitled, "Where your parents messed up at the Golden Calf." It includes Moshe's account of how he went up the mountain for three 40-day spans, and how God wanted to destroy the people but didn't on account of Moshe's prayer.

In the midst of all this, we are told one of the "Shesh Zekhirot," the six remembrances that appear at the end of Shacharit in many siddurim.

"Remember and never forget how you provoked God your Lord inthe desert. From the day you left Egypt until you came here, you have been rebelling against God." (Devarim 9:7)

The other remembrances are understandably important daily reminders.

Remembering the Exodus (1) reminds us of God's presence and His covenant to watch over the descendants of Avraham. Remembering Shabbos (2) is ostensibly one of the most distinguishing qualities of the Jewish people. God's presence at Mt. Sinai (3) is the source for our devotion and dedication to the Torah. What happened to Miriam (4) is an ever constant reminder that even the greatest amongst us are at the perils of lashon hara, and that it is a draw that we ought to fight from the deepest depths of our souls. The reminder to destroy Amalek (5) is a call to vigilance, for the Jewish people to never lose sight of the fact that there are enemies looking to harm them.

But a reminder about the Golden Calf (6) seems counterintuitive and counterproductive. Why should we be reminded of a major sin? Why be reminded of a time when our ancestors angered God? While it may be true that the generation that left Egypt rebelled against God over and over, does that mean their children were similarly rebelling? Furthermore, is this remembrance something that was meant to be applicable for all time, or was Moshe directing this memory-command at the people he addressed for only their time, and only their generation?

The obvious answer is that if we are reminded of how bad we were, the memory of the repercussions of such a sin might trigger an automatic forcefield against the inclination to sin.

The Torah Temimah (Baruch HaLevi Epstein) struggled over how to explain this "remembrance."
Firstly, the injunction to "Remember" is more than just feeling it in your heart. It is about repeating things over and over, saying things with your mouth. He mentions Ramban's struggle over whether to count this as a mitzvah – was it a one-time instruction or was it for all future generations?

"I don't know what are the qualities of this mitzvah…" Rabbi Epstein pondered. "What to remember, when to remember, because many of the parshas in the Torah talk about when Israel angered God. For example: desiring to return to Egypt, the collecting of the manna on Shabbos, the Golden Calf, the complainers, the spies, the Korach rebellion, and the Baal Pe'or debacle, etc."

He goes on to compare this instruction to the instructions for wiping out Amalek, which includes a similar double language of "Remember, and do not forget." Not to forget is an instruction to be reminded once a year. But to 'remember,' that is something that must take place on a regular basis. It requires an active regular effort.

It might not be a mitzvah – Maimonides, for example, did not codify it – but there is something about the instruction that should strike a resounding chord in our souls. Which would suggest that it was not only meant for the wandering Israelites, but for us as well.

Rabbi JJ Schacter shared a very interesting insight inhis Tisha B'Av webcast, on an unrelated subject, that I believe has relevance here. He quoted Rav Kasher who said that sometimes when you see a verse quoted, it is meant to remind us of the context in which the verse appears. In our case, the next few verses describe how at the moment we generally, and Moshe most specifically, were closest to God, we somehow managed to turn in the other direction – a complete 180 degree turn.

In essence, this reminder is doubled (Remember and don't forget) because the draw of sin is so powerful, so enticing, so exciting, we need to put up safeguards at every turn.

Ramban wrote a very instructive letter to his son, encouraging him to read it once a week in order to stay on the proper path and veer away from sin. (It can be found in some prayer books near the six remembrances.)

Maybe we can find a mussar talk that we can read or some inspiring recording that we can listen to as a podcast or on a cd in the car. If we can take the positive action step of giving ourselves such constant reminders, with God's help we will succeed in warding off the yetzer hara as we continue to grow spiritually in our continued quest to get closer to God.

Yom HaZikaron - Remembering What

This can also be read in the Jewish Star

A Rosh Hashana Message

by Rabbi Avi Billet

Arguably the most enigmatic of the names of Rosh Hashanah is Yom Hazikaron. It is the concluding phrase of most of the blessings unique to the day, and it is also the inserted phrase in Yaaleh V’yavo and kiddush.

What is being remembered and who is remembering?

When one reads through the selichot, particularly those of the Aseret Y’mei Teshuvah, you can’t help notice the constant mention of the Akeidah story, which also is the Torah reading for the second day of Rosh Hashanah, as well as an oft-repeated shout-out to the “Bris Avraham.”

In essence, it seems, the Day of Remembrance is for G-d to recall why He loves us so much. He loves the Jewish people because He loved our forefathers: Avraham, Yitzchak and Yaakov. He committed to a special relationship with them and their descendants.

The story of the Akeidah, the binding of Yitzchak, is also something we want G-d to recall on this holy day. Recall the ultimate sacrifice of the most devout Jew who ever lived. The Gemara (Sanhedrin 111a) recalls one of G-d’s laments when He is confronted by Moshe. G-d says “How I miss those who are gone but not forgotten!” Translation: Avraham and the other forefathers took my instruction and never complained about anything. With Avraham, the first of the lot, there were no questions asked. Avraham was willing to give up the son he had yearned for his entire life in order to serve G-d.

Yitzchak too underwent tremendous stress in order to achieve his maximum potential. Sacrificing yourself is not easy, but he was ready to do it in deference to what seemed to be G-d’s will. We ask G-d to remember that as well when He considers our fates on this day.

We ask G-d to remember the forefathers, so He will look upon us favorably. When you love someone because you loved their parents first, it is easy to see past their flaws and to recognize that their flaws are not so terrible, because you know from whose stock they emerged.

On a different note, the Gemarah (Brachot 29a) tells us “On Rosh Hashana, Sarah, Rachel and Chana were remembered.” This rounds out the greater picture of the Torah and Haftarah readings of the day. The first day’s Torah reading demonstrates Sarah’s joy over the birth of her son Yitzchak. The first day’s Haftarah reading is the story of Chana. The Haftarah relates how Rachel cried for her children, and how Ephraim, her “chosen” grandson, will be remembered by G-d.

However, the story lines blur when we actually compare the stories. Sarah yearned for a child for many years, and eventually gave Avraham her maid as a spouse so a child could be brought into the family. Rachel brought Bilhah into the relationship with her husband for a similar anticipated outcome.

In a different parallel, Rachel had to sit and watch while her rival wife, her sister Leah, gave birth to child after child. Chana, also the preferred wife in a polygamous marriage, similarly watched her rival wife Peninah give birth to 10 children.

It could not have been easy for Chana or for Rachel. Yet they both took matters into their own hands when they realized their husband would be of no help in their attempts to reach their goal of motherhood, of creating life.

Chana offered the anticipated child to G-d and promised that his hair would never be cut. Rabbi Yaakov Medan points out that Yosef, Rachel’s son, is called a “N’zir echav” (Bereishit 49:26) and may have also been a product of a prayer and a promise to not have his hair cut, for him to be dedicated to G-d.

Whether it is a lesson of how to pray, or a lesson of complete devotion and dedication to G-d and doing His will, on Rosh Hashanah we are meant to learn from these great fathers and mothers of our people. It is not “only” the fathers or “only” the mothers; both men and women play a pivotal role in how this day turns out for themselves and for our collective people as a whole.

Let us pray that this Rosh Hashanah be a successful one for all of us. May the merits of Avraham, Yitzchak and Yaakov, and Sarah, Rachel and Chana stand as a merit for us all. May G-d remember us the way He remembered them, and fulfill our hopes and dreams for the good in this coming new year.

Finally, may He bless and guard over the people of the State of Israel, our brothers and sisters, who need His protection most of all. May He give their leaders keen insight to know what to do to respond to terrorism and to carry the country of the Jewish people into a peaceful safety for the future.