This week’s parasha, Ki Tetze, presents a summary of many of the mitzvot.
In the last section of the parasha, the Torah recounts two sets of commandments.
The first set discusses the just treatment of the downtrodden. The Torah writes, “You shall not pervert the judgment of a convert or orphan and you shall not take the garment of a widow as a pledge. You will remember that you were a slave in Egypt and Hashem, your G-d, redeemed you from there; therefore, I command you to do this thing.”
The second set discusses the obligations of a harvester to the downtrodden. The Torah writes, “When you reap your harvest in your field, and you forget a bundle in the field, you shall not turn back to take it; it will be for the convert, the orphan and the widow, so that Hashem, your G-d, will bless you in all that you do. When you beat the olive tree, do not remove all the splendor behind you; it will be for the convert, the orphan and the widow. When you harvest your vineyard, you will not glean behind you; it will be for the convert, the orphan and the widow. You will remember that you were a slave in Egypt, therefore I command you to do this thing.”
In these two sets of verses, the Torah connects the treatment of the downtrodden to the Jewish People’s experience in Egypt. However, upon closer examination, the connection being made in each set of mitzvot is different.
Regarding the first set, the just treatment of the downtrodden, the Torah focuses on one aspect of the experience in Egypt – that Hashem redeemed us. Commenting on this focus, Seforno explains that Hashem took note of the Jewish People’s desperate situation and dealt with us over and beyond the requirements of justice in order to be able to redeem us. In other words, we should emulate Hashem. Just as Hashem responded to our people’s plight by treating us with mercy, beyond the strictures of justice, we must treat the downtrodden with mercy, beyond what strict justice demands. There is a specific law to not pervert justice to the less fortunate. We may not make life more difficult for the downtrodden by taking a needed garment as a pledge for a loan.
Regarding the second set of commandments, the obligations of a harvester to the less fortunate, the Torah focuses on the fact that we suffered in Egypt. Commenting on this focus, Seforno explains that in Egypt, our people were in need of even unripe grapes. In this comment, Seforno is highlighting that the Jewish People were desperate in Egypt and were in need of any type of support. Similarly, we must treat the downtrodden with support when we are collecting our harvest and earning a living.
In summary, the message of these two sets of mitzvot are identical – be sensitive to the plight of the needy. However, in teaching these sets of commandments, the Torah emphasizes two different aspects of our experience in Egypt – our nation’s suffering and Hashem’s merciful redemption of the Jewish People.
Apparently, it is insufficient to create a loose connection between our history and the plight of the downtrodden – a stronger and more precise identification is necessary. By connecting these sets of mitzvot to our people’s experience with our suffering in Egypt, the Torah is employing a very important educational methodology – inspiring empathy. Empathy stems from the recognition of the experience of the other. By pinpointing aspects of our history that connect to the plight of those who are suffering, the Torah arouses in us the inspiration and empathy to help the one in need.
Teaching our children to be empathetic is an imperative. Empathy is highly correlated with sensitivity and compassion. In these passages, the Torah conveys an important technique in teaching empathy – help our children reflect on their own experiences and feelings and use them as a touch-point in determining how to best relate to others.
In the last section of the parasha, the Torah recounts two sets of commandments.
The first set discusses the just treatment of the downtrodden. The Torah writes, “You shall not pervert the judgment of a convert or orphan and you shall not take the garment of a widow as a pledge. You will remember that you were a slave in Egypt and Hashem, your G-d, redeemed you from there; therefore, I command you to do this thing.”
The second set discusses the obligations of a harvester to the downtrodden. The Torah writes, “When you reap your harvest in your field, and you forget a bundle in the field, you shall not turn back to take it; it will be for the convert, the orphan and the widow, so that Hashem, your G-d, will bless you in all that you do. When you beat the olive tree, do not remove all the splendor behind you; it will be for the convert, the orphan and the widow. When you harvest your vineyard, you will not glean behind you; it will be for the convert, the orphan and the widow. You will remember that you were a slave in Egypt, therefore I command you to do this thing.”
In these two sets of verses, the Torah connects the treatment of the downtrodden to the Jewish People’s experience in Egypt. However, upon closer examination, the connection being made in each set of mitzvot is different.
Regarding the first set, the just treatment of the downtrodden, the Torah focuses on one aspect of the experience in Egypt – that Hashem redeemed us. Commenting on this focus, Seforno explains that Hashem took note of the Jewish People’s desperate situation and dealt with us over and beyond the requirements of justice in order to be able to redeem us. In other words, we should emulate Hashem. Just as Hashem responded to our people’s plight by treating us with mercy, beyond the strictures of justice, we must treat the downtrodden with mercy, beyond what strict justice demands. There is a specific law to not pervert justice to the less fortunate. We may not make life more difficult for the downtrodden by taking a needed garment as a pledge for a loan.
Regarding the second set of commandments, the obligations of a harvester to the less fortunate, the Torah focuses on the fact that we suffered in Egypt. Commenting on this focus, Seforno explains that in Egypt, our people were in need of even unripe grapes. In this comment, Seforno is highlighting that the Jewish People were desperate in Egypt and were in need of any type of support. Similarly, we must treat the downtrodden with support when we are collecting our harvest and earning a living.
In summary, the message of these two sets of mitzvot are identical – be sensitive to the plight of the needy. However, in teaching these sets of commandments, the Torah emphasizes two different aspects of our experience in Egypt – our nation’s suffering and Hashem’s merciful redemption of the Jewish People.
Apparently, it is insufficient to create a loose connection between our history and the plight of the downtrodden – a stronger and more precise identification is necessary. By connecting these sets of mitzvot to our people’s experience with our suffering in Egypt, the Torah is employing a very important educational methodology – inspiring empathy. Empathy stems from the recognition of the experience of the other. By pinpointing aspects of our history that connect to the plight of those who are suffering, the Torah arouses in us the inspiration and empathy to help the one in need.
Teaching our children to be empathetic is an imperative. Empathy is highly correlated with sensitivity and compassion. In these passages, the Torah conveys an important technique in teaching empathy – help our children reflect on their own experiences and feelings and use them as a touch-point in determining how to best relate to others.
Comments
Post a Comment