The portion introduces more mitzvos than any other portion. Some of the mitzvos are not very common, yet they teach us important lessons. The Rabbis say that the laws regarding the rebellious son who is put to death are so detailed that it is literally impossible to meet all the criterion. Its sole purpose is to teach us about child rearing.
Other mitzvos teach us character development. One such mitzvah discussed is shiluach ha-ken, sending away a mother bird. This involves a person who chances upon a wild mother bird sitting on a nest of eggs or fledglings, and he wants to take the young for himself. The Torah obligates him to first send away the mother bird and only then take the offspring. Although this mitzvah involves minimal effort, great rewards are promised for its fulfillment.
Some of the commentaries explain the reason for this mitzvah, because it seems cruel to forcibly separate a mother from her young. The love of every mother to her young is instinctive, and it would pain her to see her offspring taken away. Sending away a mother bird before taking its young instills a sensitivity in man for all G-d’s creatures.
This is also seen in another mitzvah discussed; the prohibition against muzzling an animal while it is working. This too shows compassion for an animal that becomes hungry while working in the fields. Even if the owner intends to feed the animal afterwards, there is still an element of cruelty in denying it food while it is working. The person who does not show this compassion to an animal is incapable of showing it to a human being either.
On the other hand, though, it is sometimes necessary to refrain from feeling compassion. There is a mitzvah to totally wipe out the memory of Amalek -every man, woman and child. The Amalekites are considered to be the archenemy of the Jewish people, because they were intent on destroying the image of G-d from the Jewish people. Their war against the Jews was more than just a personal hatred; it was an ideological battle against the recognition of G-d’s involvement in the physical world. G-d’s name remains flawed, as it were, as long as the nation of Amalek exists.
Here, there is no room for compassion. One who realizes the importance of propagating G-d’s ideals throughout the world, understands the necessity of sometimes having to wage the wars of G-d. The Talmud says in relation to the war against Amalek, that one who shows misplaced compassion to those undeserving of it, will eventually show cruelty where compassion should be shown.
“..you shall not cheat the poor…do not distort the judgment of the proselyte or orphan; you shall not take the garment of a widow as a pledge…” (Deut. 24:14-19)
Rav Yosef Sisso related how a new rabbi came to town, and saw that although the townspeople were honest in their dealings, they were remiss in their Torah observance.
The rabbi spread the word that he would be conducting a funeral for an unknown righteous individual. All the townspeople came to show their respects. The rabbi eulogized the individual as someone who had neither spoken a bad word about another person, nor cheated anyone. He had also suffered much indignation in silence, was satisfied with his lot, and never indulged in luxuries. The people were impressed and curious as to the identity of the man. They were shocked at the burial when the rabbi uncovered the carcass of a donkey!
The Rabbi explained, “I didn’t say anything false. Everything I said about the donkey was true. I just wanted to show you that it’s not enough to avoid doing bad. An animal also does no bad. One must also observe the mitzvos in order to be righteous.”
Did You Know...
The shofar is sounded at several places throughout the Rosh Hashana services. One should listen carefully to each sound, concentrating on the fulfillment of the mitzvah. One should not interrupt at all until the last blast is sounded. If one interrupted before the fist sound of the shofar, he must recite the blessings over again. During the first set of blasts, if one spoke in the middle, he should hear that set of blasts over again. Even after the first set of thirty blasts one may only interrupt for something relevant to the prayers and not for extraneous matters. If one missed the sounding of the shofar, he need only hear the first thirty blasts.
