Educational Insights from Parashat Beshalach — The Tool That Creates a Genuine Connection to Values and Judaism

We encounter children and teenagers who appear to be disconnected from a genuine connection to the Torah, and perhaps — painfully — even from Judaism.

A question that occupies many people is: how can we instill more Torah and fear of Heaven into the souls of our children and students, and above all, a connection to the fulfillment of the mitzvot?

The question is undoubtedly great and requires much reflection on its various aspects. Yet we will try to touch upon one point that is unquestionably central to this painful issue.

Many things are recorded in a child’s soul, but it seems that events involving an experience are not merely registered in his mind; they are burned and engraved into his heart and into the depths of his soul.

In our parashah, we receive an important and fundamental perspective regarding the observance of mitzvot, which is all the more powerfully true when speaking of children or adolescents.

By way of introduction:

Sweets for Children

In the Gemara (Ketubot 28b), the Sages said that a child is believed to say — after he has grown up — “This is what my father told me: this family is fit (for the priesthood), and this family is disqualified.” Likewise, he is believed to testify: “We ate at the ketzatzah of the daughter of so-and-so who was married to so-and-so.” The Gemara explains: What is ketzatzah? One of the brothers married a woman who was unsuitable for him (that is, a woman with a family disqualification). The family members would come and bring a barrel full of fruit and break it in the middle of the square, in order to publicize the matter to the public, and they would say: “Our brothers, the House of Israel, listen! Our brother so-and-so has married a woman unsuitable for him, and we fear lest his offspring become mixed with our offspring. In order to emphasize the matter, come and take for yourselves an example for generations,” meaning a sign for future generations that his offspring should not become mixed with ours. When a large crowd gathers to take fruit, the matter becomes publicized. This is the ketzatzah about which a child is believed to testify.

And why is it called ketzatzah?

The Maharshal explained that it is named for the breaking of the barrel; the Maharsha wrote that it is named for the inferior woman he took, who is called “ketzatzah.” In the glosses of Ben Aryeh, he cites the Jerusalem Talmud (halachah 10), that they would say: “There, so-and-so was cut off from his family,” and for this reason it is called ketzatzah.

In any case, we learn from this that one may rely on a person’s testimony regarding what he saw in his childhood, since it was a sight engraved in his soul: a barrel full of fruit being broken. Not only that, but the Maharsha explains that children are eager for sweets, and when the barrel is broken, they come to take fruit; among them, the memory is more commonly found, and therefore they are believed to testify about it when they are adults.

From here we learn the tremendous power and the great impression engraved in the hearts of young children through experiences that are imprinted in their memory and etched into their minds. This awakens us to how obligated we are to give this matter thought with regard to our sons and students.

A Beautiful and Splendid Mitzvah

Regarding the verse in our parashah, “זֶה אֵ-לִי וְאַנְוֵהוּ” — “This is my G-d, and I will glorify Him,” our Sages expounded (Shabbat 133b and Mechilta, Shemot 15:2): “Beautify yourself before Him with mitzvot: make before Him a beautiful sukkah, a beautiful lulav, a beautiful shofar, beautiful tzitzit, a beautiful Torah scroll, and write it for His sake with beautiful ink and a beautiful pen,” and so on. Their intent is that part of the perfection of the mitzvah and of its very essence is the external beauty and splendor in its performance.

How much is it proper to invest in the beautification of a mitzvah? Our Sages taught us (Bava Kamma 9b): “The enhancement of a mitzvah — up to one third.”

This requires explanation: does He, blessed be He, need beauty? Does external appearance have value? After all, in spirituality it is known that the value of a matter is determined by its inner essence; the inner aspect determines the value of the deed! If so, what is the purpose and objective of beautifying a mitzvah — of adornment and external splendor?

The great masters of Mussar explained an important central principle in the fulfillment of mitzvot: a person who beautifies and enhances a mitzvah testifies to the importance and value of the mitzvah in his eyes. By doing so, he testifies that the mitzvot are precious to him and exceedingly beloved. Consequently, one depends upon the other: the perfection of the mitzvah is determined — among other things — also by the beauty and splendor that accompany the act of the mitzvah.

But how can a person reach the exalted level of love of the mitzvot?

The great masters of Mussar explain that the way to instill love of the mitzvot into our souls is through much involvement and effort in enhancing the mitzvah. The exertion and investment in its beauty and splendor greatly influence and affect the human soul, magnifying and increasing the value of the mitzvah in his heart. For there is no comparison between fulfilling a mitzvah and fulfilling a mitzvah through an experience.

Certainly, one who has invested his money and time in performing the mitzvah in an enhanced manner feels a deep emotional bond to it, since it has become his own acquisition. Many testify about themselves that the search for beautiful Four Species on the eve of the Sukkot festival instilled in their hearts boundless love and affection for the mitzvah. And so it is with every mitzvah.

This is a great principle: “Beautify yourself before Him with mitzvot.”

Through this, the value of the mitzvot will grow in his eyes, and his affection and love for the mitzvot will intensify within him.

“The Enhancement of a Mitzvah — Up to One Third”

A person may invest one third of his property in the beautification of a mitzvah. Such a large and enormous sum! Why?

Human nature is to be drawn after external beauty. A person invests much money in material life; in everyone there exists some inclination toward the love of luxuries and a comfortable life. Some invest large sums to expand their home and beautify it, and they will argue that the words of our Sages, “A beautiful dwelling broadens a person’s mind,” stand before their eyes.

However, even if there is truth in their claim, it is our duty to remember that “the days of our years are seventy years, and if with strength, eighty years.” Life here in this world is temporary, and therefore the enjoyment and pleasure of external beauty and splendor pass away!

But not so the beauty of a mitzvah! Investment in the enhancement of a mitzvah is a worthwhile investment in eternal assets, whose flavor will never fade.

The values of truth, the Torah, and the mitzvah are the entire essence of our lives; in their fulfillment lies our existence, “for they are our life and the length of our days,” and the special power of longevity is hidden in their observance and enhancement.

Let us educate our children to enhance mitzvot, and thereby we will instill in their hearts the value of the mitzvah, love for it, and affection for it.

This is not merely another marginal detail, but rather a truly integral part of the very existence of its fulfillment, because through this it is fixed and engraved in his soul forever, with an unbreakable bond.

As parents and educators, our role is not only to transmit information and to instruct what is permitted and what is forbidden, and the like, but to create experiences — many of them — in the service of Hashem, each person according to the fruits of his rich imagination. And when we reflect, we see that often the tools available to us for this are easy and simple...

Experience is the strongest glue that creates a genuine connection of values and Judaism inwardly into the soul.

Father Built Me a Gragger

Years ago, my teacher and master, the Gaon Rav Yaakov Edelstein zatzal, told me: “My father, zatzal [the Gaon Rav Tzvi Yehuda Edelstein zatzal], did not speak much or display love openly, but I knew with all my soul that he loved me very much. I will give an example,” he said. “Before Purim, he called me and said, ‘Come, let us build you a gragger.’ And so, for quite some time, he cut pieces of wood and built a gragger for me from them. Despite his many responsibilities, he found time for this.

That experience has never been forgotten by me,” the Rav said, “and through it I felt his love for me even more powerfully.”

This is a more than important point for reflection.

Rabbi Michael Zacharyahu

Spiritual director at the Torat David Yeshivah Gedolah and chairman of the Legion of the King organization