JHI Dvar Torah on Parshat Bo

INTRODUCTION (The relevance of these introductory words will later be apparent.)

There are references in the Talmud to the fact that biological parents feel a special measure of love for their own children.

Rabbi Yisroel Salanter (1810-1883 - see Even Yisroel, Maamar B’inyan Chizuk Lomdei Torah) taught that the love of a natural parent to his child is an inescapable biological component of the human psyche. He proves this from the Midrash that discusses Avraham (Abraham) as he was about to sacrifice his son Yitzchok (Isaac). Avraham was absolutely committed to fulfilling Hashem’s (G-d’s) command to sacrifice his son. His devotion to Hashem was so all-embracing that to this day, Jews invoke the merit of that act as part of the daily prayers. Yet, the Midrash relates that as he was about to sacrifice Yitzchak, rivers of tears were flowing from Avraham’s eyes.

Why was Avraham’s service of Hashem deemed so impeccable if he was crying so bitterly? Rabbi Salanter explained that even Avraham’s supreme devotion to Hashem could not eradicate the pain of the anticipated loss of a beloved natural child. This is because parental love can never be eradicated. Thus, Avraham’s tears over the loss of Yitzchak were not seen as a being evidence of an imperfect service of G-d.

The Talmud teaches that the phenomenon of parental love extends as far as one’s children and grandchildren. Certainly, people generally love their great-grandchildren as well. Many also love members of their extended family. However, the love for one’s natural children and grandchildren greatly exceeds what is felt for all other relatives and descendents.



PARSHAT BO – TRANSMITTING TORAH AND THE PRINCIPLES OF FAITH

Parshat Bo begins with these two sentences:
1) And Hashem (G-d) said to Moshe (Moses), “Come to Pharaoh for I have hardened his heart and the heart of his servants so I can put these signs of Mine in his midst.
2) And so you may relate in the ears of your son and your son’s son that I made a mockery of Egypt and My signs that I placed among them – that you may know that I am Hashem.”

Parshat Bo continues the story of the Exodus of the Jews from Egypt. It begins after Egypt had already been stricken with seven devastating plagues. Hashem then instructed Moshe to advise Pharaoh that if he would release the Jews, the suffering would end. Otherwise, he and his country would be stricken by an eighth plague.

Prior to this moment, despite repeated warnings of plagues, Pharaoh steadfastly refused to free the Jews. The Commentary of Sforno (by Rabbi Ovadia ben Yaakov Sforno 14675-1550) explains that Moshe therefore reasoned that this and any other further warnings were pointless - Pharaoh would simply ignore them. Nevertheless, Hashem instructed Moshe to once again warn Pharaoh because of two different reasons, both of which are mentioned in the words of the Torah.

The second reason for the warning (found in Sentence 2 above) was “so you may relate in the ears of your son and your son’s son that I made a mockery of Egypt…”

These words are saying that at that first Seder, which took place on the night before the Jews left Egypt, Hashem wanted the events of the Exodus related to children and grandchildren. Not included in that group were siblings, cousins or progeny that were further removed, such as great-grandchildren (even if such were feasible in a family). If the verse included other relatives as well, it should have written, “So that you may relate to your relatives” - all relatives, however distantly removed.

Why was retelling the story limited to children and grandchildren? The Commentary of the Baal Haturim (By Rabbi Yaakov ben Asher, 1269-1343) explains that the supreme love of a parent for a natural child was required for retelling the story of the Exodus. This special love, however, only extends to two subsequent generations. Therefore, one could only retell the story to children and grandchildren, but not to more distant offspring or other relatives.

Those Jews were being asked to relate the story of the 10 plagues and their impending and miraculous liberation from slavery. Seemingly, any reasonably intelligent observer of those great events could have related their first hand experiences to anyone; it was simply a matter of conveying facts. Nevertheless, the component of love at its most intense level was a necessary precondition. A mere faithful eye-witness accounting of the Exodus would have been insufficient. Rather, a “job requirement” for this task was a profound parental love for those being inspired. Hashem evidently considered this deep love necessary for the first person recounting of the Exodus.

The belief that G-d revealed Himself Openly at the time of the Exodus is a basic foundation of Judaism. It reminds people that The Almighty runs the world. In fact, it remains a commandment of the Torah to mention the Exodus twice daily. (As a practical matter, this obligation is fulfilled during the morning and evening prayers when reciting the Shema, which mentions the Exodus).

The words of the Baal Haturim teach that ideally, transmitting the principles of faith to future generations must take place in an environment of overwhelming love.

Obviously, the Baal Haturim’s words do not imply that one should be limited to immediate family when it comes to conveying the beliefs of faith. Avraham (Abraham), who converted many (who were not family) to monotheism, demonstrated that this is not the case. But the Baal Haturim does teach us that at the very least, when communicating these ideas, to whatever extent possible, one should act in a spirit of utmost affection.


The Baal Haturim discusses the personal friendliness and love required to successfully transmit the story of the Exodus. Those events instilled the lesson of faith in Hashem. Is this requirement also necessary when teaching Torah to others? Does teaching Torah require the same friendliness and love that is essential to the transmission of faith? One could argue that the belief in G-d involves many subtleties of emotion and soul. But the academic teaching of Torah is different, for it involves a greater rational component. If so, for teaching Torah, might the factor of a warm personal relationship be less critical than when communicating faith?

The author’s Rebbe (primary teacher of Torah), Rabbi Henach Liebowitz z”l often said that for the academic teaching of Torah as well, there should be a profound and mutual affection between rebbe and student. (He proved this point from another Torah source. Relating it here would make this Dvar overly lengthy.)

Accordingly, if a community rabbi or kiruv worker is transmitting Torah to others, the dynamics normally associated with the parent-child relationship should be present. For example, as with one’s offspring, one should feel the urge to see to every need of the students, be it spiritual or material. Parents seeing their child wearing torn clothing will act to rectify the matter. Optimally, a teacher of Torah should be one who acts the same way upon seeing the torn clothing of his student.

The spectacular growth of yeshiva system in recent times (especially in heavily Orthodox areas) is certainly a great blessing. However, this growth also represents a challenge. Bigger schools and larger class sizes can beget a depersonalizing of the Torah educational system. The Baal Haturim is teaching that this could significantly compromise the school’s ability to instill faith in Hashem and knowledge of Torah. Ideally such schools should compensate by doubling their efforts to encourage warm personal relationships between teachers and students.


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