Both the command to be sensitive to a mother bird in the sixth of the eleven weekly biblical portions, Ki Tetzei, in Deuteronomy 22:6-7, and the command to honor parents in the Decalogue in Deuteronomy 5:16 and Exodus 20:12 promise a prolonged life. Why do these acts merit a long life? What is the connection between the two? Professor Halivni provides a compelling reason, but I prefer the explanation offered by Abraham ibn Ezra (1092-1167) about it.
Deuteronomy 22:6-7 states that if you chance upon a bird’s nest containing young ones or eggs with the mother sitting near the chicks or on the eggs, you must not take the mother with the young. Instead, consider the mother’s feelings. Let the mother go and then take the young, “that you may prolong your days.” The Decalogue requires us to honor our parents “so that your years may be prolonged.”
Rashi’s grandson, Rashbam (1085-1158), a very open-minded rational Bible commentator who scrutinized the Torah and discovered gems, noticed that the two commands were very different. The bird rule speaks about a chance encounter and is easy to perform; all one needs to do is shoo away the mother bird. In contrast, honoring parents often involves daily activities and can be a challenging task. He asked why length of days would be granted for an act that is so simple as shooing away a mother bird.
Professor Halivni suggests that we should not focus on difficulty but on “the feeling of goodness in our days that makes them worthwhile.” These behaviors bring awareness of God into the simplest as well as the most complicated deeds. “Such a life, no matter how mathematically brief, will be full of days that are both long and good.”
In essence, Professor Halivni sees a spiritual or emotional benefit in both practices and understands the idea of prolonging life as a feeling that one is living a good life, rather than actually living longer.
His explanation is reasonable, but I prefer Abraham ibn Ezra’s more practical interpretation. He understood the Decalogue law literally, believing that honoring one’s parents could extend one’s life. When children observe how their parents treat their fathers and mothers, they learn from their parents’ example how to treat their own parents. As a result, the youngsters will treat their moms and dads well, and the good treatment will prolong their lives.
While Ibn Ezra did not address the same issue concerning how people treat animals, it is reasonable to understand that children, observing how their parents interact with animals, considering their feelings, will likely treat their parents with warm consideration. As a result, the parents’ lives will be better and longer.
I believe in the professor Halivini’s argument we should realize the good life is better than the long life.
Sometimes you have to sacrifice yourself to sanctify yourself to ensure you live a life worth living. But in general living a long life is a testament of living a good life.
People who generally don’t live long lives are foolish, criminals, and unintelligent and often angry people.
So i agree with abraham Ibn Ezra also that generally speaking if u treat your parents correctly, your kids will look to you as a role model and treat you correctly and help you in your time of need.
We agree.
The command to shoo away the mother bird is showing compassion for animals. Maimonides said that even animals have feelings. We bed to respect all life and all creation.
Yes, we should help improve all of creation.
Thank you.
As you mentioned, dear Rabbi Israel Drazin, Professor Halivni offers an explanation, but I’m intrigued that you prefer the insight of the great Abraham ibn Ezra. Ibn Ezra’s commentary on the Torah is indeed a treasure trove of wisdom. According to ibn Ezra, the common thread between these two commandments is the concept of “imitatio dei” – imitating God’s ways.
Ibn Ezra suggests that when we show compassion to a mother bird, we are, in effect, emulating God’s merciful nature. By sparing the mother bird, we demonstrate our capacity for kindness and empathy, reflecting the divine attribute of rachamim (mercy). Similarly, when we honor our parents, we are mirroring God’s honor for humanity, created in His image. By showing respect and care for our parents, we acknowledge the divine spark within them and, by extension, within ourselves.
In both cases, the act of imitating God’s ways – through compassion and honor – merits a prolonged life. This is because, by embracing these divine attributes, we cultivate a deeper connection with the divine and align ourselves with the natural order of the universe. This harmony, in turn, is thought to bring about a longer and more fulfilling life, as we become more attuned to the rhythms of creation and the will of our Creator. Best, stephen
I like the way you worded Ibn Ezra’s insight. I will add it to my article when I place it in my next book and give you the credit for it that you deserve.
HI Stephen,
I also agree with Ibn Ezra and your analysis. I like the concept of “imitatio dei,” imitating God’s ways. I agree that the moral duty of man consists in imitating the moral goodness of God as manifested in the creation towards all his creatures. The goodness he shows to all is a lesson for our conduct to each other. That seeing as we daily do the goodness of God to all men, it is an example for all men to practice the same towards each other; and that even everything of cruelty to animals, is a violation of moral duty. Thus, the Torah law to shoo away the mother bird is a law of compassion to the mother bird.
Mr. Hill