The articles in this column are transcriptions and adaptations of shiurim by Rav Joseph Ber Soloveitchik, zt”l. The Rav’s unique perspective on Chumash permeated many of the shiurim and lectures he presented at various venues over a 40-plus-year period. His words add an important perspective that makes the Chumash in particular, and our tradition in general, vibrant and relevant to our generation.
Mazal tov to Rikki Lewis and Sammy Kahn on their engagement. Mazal tov to their parents and especially grandmother Rebbetzin Leona Bomzer.
The Torah commands the Jew to fear his father and mother and to keep the Sabbath, Ish imo v’aviv tirau v’es shabsosay tishmoru, ani Hashem Elokaychem. The Gemara (Bava Metzia 32a) already took note of this seemingly incongruous juxtaposition between parents, Sabbath and the inclusion of Hashem at the conclusion of the verse. The Gemara says that you might have thought that since the son is obligated to honor his parents, he should obey his parents even if they order him to violate the Sabbath. The Torah therefore emphasizes that since both father and son are obligated to fear Hashem, the child must forego the command of the parent and follow Hashem and observe the Sabbath. We find a similar linkage between keeping the Shabbos, yirah for the Mishkan and the name of Hashem: Es Shabsosay tishmoru u’mikdashi tirau – you shall keep My Sabbath and show yirah for My sanctuary (Vayikra 19:30). In what way is the concept of yirah the common theme between these commandments?
The Gemara (Kidushin 31b) explains that there are two forms of honor a child displays for a parent: kavod (respect) and morah (fear). The Gemara defines the positive manifestation of kavod as physical care given to a parent, for example, bathing, clothing, feeding, etc. The child is responsible for the physical needs of the parent, even if the child must pay for them from his own resources. The Torah commands that we give kavod to a parent. Similar kavod is also to be given to a talmid chacham – morah rabcha k’morah shamayim, the reverence required from student to teacher is similar to the reverence a person must give Hashem. The Gemara defines morah as acting in a reverent way towards the parent in terms of negative activities to be avoided. For example, one may not sit in his father’s chair, or contradict him.
Kavod applies to Hashem as well as a human being (e.g., kavod habriyos). The Torah allows for honoring a human being. However, morah, awe or reverence, is a characteristic that applies exclusively to Hashem and not to a human being. The morah that is required towards Hashem is not motivated by the fear of punishment, morah ha’onesh, but rather it is stimulated by the morah haromemus, awe and reverence uniquely and specifically attributable to Hashem. Applying the attribute of reverence to a mortal being borders on the blasphemous, the idolatrous. So why did the Torah command us to exhibit yirah to a father and mother? How can we apply awe to a human being, even a parent? Rambam quotes that there is an obligation to show awe, reverence for the Mikdash. How is it possible to show yirah towards an object, even for the Temple or Tabernacle?
The Gemara (Yevamos 6a, Bava Metzia 32a) says that just as one does not exhibit yirah for Shabbos but for the One who commanded us about the Sabbath, we do not show yirah for an object (Mishkan) but we show yirah for the One who commanded us to show that yirah, Hashem. Similarly, according to the Torah, demonstrating yirah for a parent is tantamount to showing yirah for Hashem.
The Gemara (Kidushin 31b) says that Rabbi Yosef would rise up when he heard his mother’s footsteps and would say that he is rising because the Shechina is approaching. Rabbi Yosef did not say that he was rising out of kavod, respect, for his mother. Rather he rose out of awe and reverence which he was obligated to show for Hashem, who accompanies his mother. The Divine Presence, hashra’as haShechina, is encapsulated in the Mikdash and we show awe for it, not the walls and stones that represent the physical facade of the Mikdash. The Divine Presence is also embodied in father and mother as far as a child is concerned. When a child shows reverence, morah, for his parent, he is expressing yirat Hashem who accompanies that parent. The Gemara (Kidushin 30b) notes that the obligations to honor, kavod, and show awe, morah, apply to parents and Hashem. The same applies to the student-teacher relationship. The student is required to demonstrate awe for his teacher because Hashem accompanies the teacher, and awe for Hashem is mandated. Hence the inclusion of Hashem’s name in each of these verses mandating yirah for Shabbos, Mikdash and honoring parents.
Morah for a parent is connected to shemiras Shabbos because the Shechina shines on, and through, the Sabbath. We recite Friday night, Lecha dodi likras kallah pnei Shabbos n’kablah, let us greet the Shechina that is inherent in the approaching Sabbath. When we keep the Sabbath, we manifest awe and reverence to Hashem who gave us the Sabbath. For this reason the Sabbath is called the great and holy day, yom zeh gadol v’kadosh. We ascribe to the Sabbath the same attributes, gadol v’kadosh, that we ascribe to Hashem. The prophet says V’karasa l’Shabbos oneg v’likdosh Hashem mechubad. Honoring the Sabbath ipso facto honors Hashem who decreed that we must keep the Sabbath. Morah av v’eim, including reverence for Torah scholars, and morah mishkan all share the common theme that fulfillment of the mitzvah results in expressing yirah, awe, for the Shechina.
This week marks the annual Yachad Family Shabbaton. This d’var Torah is dedicated to the young men and women who over the years selflessly give of their time, energy and love to the Yachad children, including my son Dovid, who for many years was a Yachad advisor and coordinator. Together with the Yachad staff and management, they exemplify V’halachta b’drachav, setting a shining example of chesed to be emulated by all. Yiten Hashem maskurtem, may the Shechina shine down on them with beracha v’hatzlacha in all their endeavors.