Double Your Money

Life is a duality. We are both recipients and donors. At the very least, what we give should match what we receive. In the Messianic Age we will realize this duality at its maximum.

First Born First

One of the laws of inheritance discussed in this week’s parsha relates to a first born son. The Torah states that regardless of the father’s attitude towards him, he must bequeath him a double portion of his inheritance.

Ba’al Haturim, one of the Torah commentators (15th century) devoted to remez, the hints and allusions in the Torah, finds this law hinted in the very word for firstborn in Hebrew: B’ChoR. The 3 key letters of this word are equivalent to the numbers, 2, 20 and 200, each of which is double the numerical value of the letter that precedes it.

To Receive and Give Simultaneously

Why does a firstborn receive a double portion?

Our Sages tell us that the firstborn has the spirit of his father within him.

What is it about a firstborn that singles him out for this distinction of having his father’s spirit?

While there are mystical explanations for this phenomenon, we can find a simple explanation for this as well.

A parent and child are the best metaphors for the idea of giving and receiving. No person gives more to another than a father or mother gives to his/her child. The parent is the ultimate giver and the child is the ultimate recipient.

Obviously, there are times when the child can also give to his parents—and indeed, Jewish law requires of the child to be of assistance to parents in addition to the obligation to show them respect. Children also give their parents nachas, satisfaction and joy.

However, we cannot in any way equate that which a parent gives a child to that which the child can ever return to their parents. Our parents give us our very existence in addition to the sustenance, support and guidance that a good parent continues to give after the birth of a child. What we give to our parents is qualitatively speaking on a much lower level and of a much different order.

The above holds true, generally speaking, for every child with the exception of the firstborn. There is something the firstborn gives his parents that no other child can give. And in some respects it can be said to be in the same league as that which our parents give us.

To be sure, all children enjoy a spiritual bond with their parents. The laws of inheritance illustrate this bond. In Jewish law, even a day old child, automatically inherits his father’s estate, because the child is in place of the parent. The parent need not transfer his estate to the child, it is as if he was taking it from his right hand and placing it in his left hand; they are one entity.

The firstborn, in addition to being a child and heir to his father’s estate, which suggests a deep connection to their father, is also the child that gives his father and mother the unique status of becoming a parent. The parent, at the birth of the firstborn, experiences an incredible transformation; he is now a parent.

There can be no greater joy, privilege, responsibility and status than being a parent. In just one fleeting second of birth, two people are transformed from individuals to the lofty position of a parent.

In other words, not only is a firstborn one, who is on the receiving end of his parents, as are all progeny, he is also in the unique position of being a “giver.” (The above is true for a firstborn boy or girl, although with regard to specific areas of Jewish law, the status of the bechor applies to male children.)

By becoming a “giver” one enjoys a close relationship, a partnership with G-d because G-d is the ultimate Giver.

We can now understand the meaning of the statement in the Talmud that parents are G-d’s partners. It is not just hyperbole. The parent is enjoying a strictly divine role; that of a giver, rather than just a recipient.

Thus, the first-born has the distinction of transforming his parent into something new and Divine. The first-born is the ultimate giver!

My First Born Israel

When G-d told Moses to speak to Pharaoh to let the Jewish people go, G-d refers to the Jewish people as “My first born son Israel.” Obviously, G-d does not have any physical form and the term father must be understood metaphorically, but what does the appellation “firstborn” add onto the word “son?” Wouldn’t it have sufficed for G-d to describe them as His “son?”

In light of the above analysis we can say that the relationship we have with G-d is a reciprocal relationship: One of receiving and one of “giving,” as it were. As much as we receive from G-d we also give Him!

The above assertion that we are capable of giving G-d something has been challenged on theological grounds:

How can we say that we can give anything to G-d who is perfect and is need of nothing? Indeed, this question echoes the words of the Biblical book of Job, “If you are righteous, what do you give Him?”

Nevertheless, we are taught that G-d “desired” to have a “dwelling place” for Himself in our world. And this is what the Jewish people were chosen to do; to be the primary force that would introduce G-d’s presence into our world by fulfilling the dictates of the Torah. Each and every time we do a Mitzvah—which involve physical action and the utilization of physical objects to fulfill G-d’s will—we generate G-dly energy into the world, thereby “satisfying” G-d’s “desire” to dwell in our midst. Without us and our efforts, G-d could not “satisfy” His “desire.”

While it is certainly true that G-d lacks nothing, but G-d is, of course, “free” to desire something. And His desire is for us to give Him a world that invites His presence to enter.

In effect, by virtue of G-d’s own will, we give Him what He wants, in addition to being the recipients of all His many blessings.

The Day of Doubles

This “firstborn” duality phenomenon is also inherent in the Shabbos, concerning which our Sages state: “All matters of Shabbos are double.”

1. In the Ten Commandments the commandment of Shabbos is introduced with two different expressions: “Remember the Sabbath” (in Exodus), and “Guard the Sabbath” (in Deuteronomy).

2. When the Jews were in the desert, they received one portion of Manna from heaven each day. On Friday they received a double portion, one for the weekday and one for Shabbos.

3. On Shabbos they would offer two lambs as a sacrifice in the Temple.

4. We start the Shabbos meals with a blessing recited on two loaves of bread (Challah).

How does the Shabbos connect to the “firstborn” theme of duality?

Shabbos is both on the giving end as well as on the receiving end.

Shabbos: The Firstborn Day

Shabbos—the Zohar (the principle work of Kabbalah) teaches us—“blesses all the days of the next week.” Shabbos, when observed properly, instills joy and meaning to all of the days of the forthcoming week, as well as to our entire life. Even “secular” writers acknowledged how the Shabbos kept the Jewish people. Shabbos, on the most basic level, allows us to rest our weary bones. Shabbos is a time for families to dine together. It also affords us the opportunity to study Torah unimpeded by the weekday distractions.

Shabbos, in short, brings rest, harmony, unity, peace, holiness and blessing to our homes, communities as well as to our nation.

Shabbos is thus the Firstborn day of the week. Despite the fact that the Torah considers Shabbos to be the seventh day of the week, it can also be considered the first day of the week since it is the “father of the week” in terms of its ability to create a week that is blessed. In this context Shabbos is the ultimate giver and we are the ultimate recipients.

But, there is a Catch

Our Sages tell us, “One who prepares for the Shabbos will have what to eat on Shabbos.” This statement goes beyond food preparation. It also extends to our spiritual state of mind. When we live a meaningful life during the week, the power and inspiration of Shabbos is greatly enhanced.

Not only are we just passive recipients of the extraordinary blessings showered upon us from the Shabbos, we too become contributors to the Shabbos. Without our role as active contributors to the Shabbos, Shabbos would be lacking an important feature. Much like the mutual assistance of a parent and a firstborn, the Jewish people and the Shabbos enjoy similar relationship.

Our Sages in the Midrash speak of how every day of the week has a partner. Sunday is partnered with Monday;

Tuesday with Wednesday and Thursday with Friday. The Shabbos “complained” to G-d why it does not have a partner. G-d’s response was: “The Jewish people are your partner.” We give to Shabbos even as we receive from it.

The Future Redemption: Ultimate Giver and Ultimate Recipient

This theme of duality is also associated with the future Redemption. The Midrash states that many of the expressions pertaining to Redemption are double. For example, when G-d told the Jewish people that He was ready to liberate them from Egypt, the expression used in the Torah is: pakod, pokaditiy-Remember, I have remembered.” Likewise the future Messianic Age is introduced with a repetitive expression referring to the Moshiach, tzemach tzamachty “A blossom I have blossomed.”

Implicit in this duality of Redemption is the notion that the Redemption is a composite of two dimensions: First, it will be the time that will give us infinite goodness and holiness. Indeed, the Messianic Age is referred to as the Shabbos of Creation.

But, in addition, there is a pivotal element of the Messianic Age to which we contribute. All the Mitzvos that we perform now will determine the quality of the good and G- dly light that we will enjoy with the coming of Moshiach.

And while we eagerly anticipate and yearn for the coming of Moshiach, we must also cherish the opportunities we have now as we wait and prepare for the coming of Moshiach. As much as Moshiach will give us infinite good and holiness, we contribute to Moshiach and the Era of Redemption.

From the book Light from the Future: Parshas Ki Seitzei by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.