Ki Tetzei

Towards the end of Parshas Ki Tetzei, the Torah delivers two commandments related to the ger, yasom, and almanah - the stranger, orphan, and widow. The first commandment relates to judgments. Lo sateh mishpat. The subsequent lesson delivered after the commandment states vezacharta ki eved hayisa b'Mitzrayim vayifdacha Hashem Elokecha misham al ken anochi metzavcha la'asos es hadavar hazeh - remember that you were slaves in Egypt and Hashem redeemed you from there, Therefore, I command you to perform this act.

Immediately following these verses, the Torah delivers the commandment to leave some of the harvest to the stranger, orphan, and widow. The subsequent statement is almost identical to the first: vezacharta ki eved hayisa b'eretz Mitzrayim al ken anochi metzavcha la'asos es hadavar hazeh. There are two subtle differences between this phrase and the one stated regarding judgments. This second phrase does not include the passage stating the Divine redemption from Egypt and, second, this second phrase includes the word eretz - land - when referring to Egypt whereas the first verse does not. Why are there these two slight differences?

Zechirah - remembering - is an integral part of Judaism. Often, we employ memory to remind us of events and stimulate us to action. Zechiras yetzias Mitzraym, zecher l'Mikdash are all memories that are utilized to stimulate action on our part. However, there are times when we are implored to remember not to spur us to action but rather to remind us what we should not do.

These verses do not refer to the exile from Egypt. Instead, they require us to remember our lives while dwelling in Egypt. The verses commanding us to act kindly in judgment ask us to remember our Egyptian experience. We are asked to remember the persecution and inequality that we suffered while enslaved and treated as a sub-human component of Egyptian society. Though, too often, upon removing the shackles of enslavement, a persecuted people lashes out and avenges its plight with as great a cruelty as they endured, the Torah commands us to do the opposite. We must remember the pain and suffering we endured while enslaved in Egypt specifically so that we will not do the same to others.     We are commanded to do so by Hashem Who redeemed us from that enslavement. As an act of appreciation for this salvation, we are commanded to adhere to the laws.

This command refers to a general outlook on life. We are required to remember the overall plight of persecution and enslavement. We are required to remember that we were fortunate enough to be redeemed from it by Hashem. Therefore, we must treat others in a way that will not inflict the pain that we had to persevere unto others.

The second commandment requires to remember not just the general picture of persecution and enslavement but also the daily life experiences while living in Egypt; the struggles for food, sustenance, basic life necessities. We need to remember the cruelty, the harsh laws, the corruption that occurred daily so that we will avoid those same pitfalls in our own society.

The first commandment includes a reference to the redemption from Egypt and refers to Mitzrayim not merely as a land but also as an idea. The general ideas of life in Egypt must be incorporated into our minds so that we do not develop a society that is similar to Egypt. The second commandment asks us to remember details of life in the land of Egypt itself. Therefore, it emphasizes the word eretz - land- and need not include the redemption. Focus is to be made on life in the land of Egypt so that we will institute specific laws and rules that avoid the cruelty experienced during Egyptian bondage.

The subtle differences implore us to remember the overall Egyptian experience as well as the details of that experience so that we will create a society and communities of justice and fairness, ultimately bringing the ultimate redemption.