The Cry of the Mother and the Cry of Israel
by R. Eliezer Simcha Weisz
This week’s parashah (פרשה כי תצא) presents the mitzvah of Shiluach HaKen (שילוח הקן)—sending away the mother bird before taking the eggs or chicks from the nest. The Torah promises a special reward for this mitzvah:
“So that it will go well with you, and that you may have long life” (למען ייטב לך והארכת ימים, lema’an yitav lecha veha’archata yamim) (Devarim 22:7).
Remarkably, there is one other mitzvah in the Torah that receives the same reward: honoring one’s father and mother (kibbud av va’em, כיבוד אב ואם).
The Connection Between the Mitzvot
Chazal (חכמים) in the Jerusalem Talmud (Yerushalmi, ירושלמי, Peah פאה) explain why the Torah links these two seemingly different mitzvot. At first glance, Shiluach HaKen seems simple—no money, no great effort, just sending away the mother bird. In contrast, kibbud av va’em is one of the most challenging mitzvot. It can last a lifetime and requires patience (savlanut, סבלנות), respect (kavod, כבוד), and navigating complex situations.
By assigning the same reward to both, the Torah teaches us not to judge mitzvot by human standards. Whether they appear easy or difficult, only Hashem (ה’, HaShem) knows their true value.
There is also a deeper connection. In Shiluach HaKen, the person spares the mother bird from witnessing her young being taken—a lesson in compassion (rachamim, רחמים). In honoring one’s parents, a person demonstrates mercy (rachamim, רחמים) and respect (kavod, כבוד) toward parents whose strength is fading, who are now dependent on the care and kindness (chesed, חסד) of their children.
Insights from the Gra and the Zohar
The Gra (Gaon Rav Eliyahu of Vilna) together with the words of the Zohar (זוהר הקדוש) offers yet another perspective. According to the Zohar, Shiluach HaKen may initially appear cruel: the mother is removed from the nest, and when she returns to find it empty, her cries (tzeaka, צעקה) ascend to heaven. But these cries are not lost—they awaken mercy (rachamim, רחמים). The lesson is profound: even when a mitzvah seems harsh or difficult to human eyes, Hashem sees everything and responds with compassion.
The Zohar further teaches: just as the mother bird cries over her lost young, so too does Klal Yisrael (כלל ישראל) cry over what has been lost—their ken, the Beit HaMikdash (בית המקדש). Hashem sees our anguish, hears our cries, and ultimately redeems (geulah, גאולה).
From this, the Gra explains: the two mitzvot—Shiluach HaKen and kibbud av va’em—may seem opposed; one expresses compassion, the other seems harsh. Yet both receive the same reward. Some mitzvot come naturally to a person; others require rising above one’s nature. Some demand gentleness and giving (chesed), others firmness and endurance. In truth, no mitzvah is inherently easy or hard—what is natural for one may be a challenge for another. The key lesson: it is not our feelings that matter, but our willingness to bend ourselves and fulfill Hashem’s will (ratzon HaShem, רצון ה’).
Rising Above Our Nature
Thus, the reward for both mitzvot is equal. A person with a naturally warm heart may find kibbud av va’em easy but Shiluach HaKen challenging. Conversely, someone more detached may find sending away the mother bird simple, but must learn patience (savlanut) and blessing (berachah, ברכה) toward their parents. Either way, Hashem promises: whoever fulfills His will—regardless of the effort—will be rewarded.
This idea reaches its pinnacle in the Akedah (עקדה). Avraham Avinu (אברהם אבינו) was by nature a man of kindness (chesed) and mercy (rachamim). Yet his greatest test demanded the opposite of his nature—to offer his son as a sacrifice. Only then did Hashem say:
“וַיֹּאמֶר אַל תִּשְׁלַח יָדְךָ אֶל־הַנַּעַר וְאַל תַּעַשׂ לוֹ מְאוּמָה כִּי עַתָּה יָדַעְתִּי כִּי יְרֵא אֱלֹהִים אַתָּה.”
“Now I know that you fear God” (yare’ Elokim, ירא אלקים) (Bereishit 22:12).
Why “now”? Why “עַתָּה”? Only then was it revealed that Avraham was guided not merely by his nature, but was willing to rise above it, out of pure faith in Hashem.
A Message for Our Generation
This message resonates in our generation. In recent years, Klal Yisrael has endured painful wars in Eretz Yisrael (ארץ ישראל). The suffering is overwhelming: soldiers in battle, holy individuals who fell, families broken, children left without parents, parents who buried their children, and captives still held by enemies. Our cries ascend to heaven, like the cry of the mother bird.
To us, it may seem unbearable, senseless, cruel—an empty nest. But the Zohar teaches: these cries are not lost. They reach the Kisei HaKavod (כסא הכבוד), awaken mercy (rachamim), and every tear (dima’a, דמעה) is gathered. Even when Hashem’s will is hidden and not fully understandable to us, our suffering is not in vain.
Our work is to shed tears—with intent (kavanah, כוונה). To cry to Hashem—but also to stand strong in Torah. To increase in learning (limud Torah, לימוד תורה), strengthen our mitzvot, seek every chance to do kindness (chesed), and live in true unity (achdut, אחדות). Not just to bear the pain, but to reach out to every Jew, from every corner of our people, with warmth and respect, sharing a sense of collective destiny. If we do so, our tears will not be cries of despair but voices that awaken mercy (rachamim) and bring redemption (geulah) closer.
The Month of Elul
Now, in the month of Elul (אלול)—when HaMelech BaSadeh (המלך בשדה) and the gates of mercy (sha’arei rachamim, שערי רחמים) are open—the message takes on special strength. Elul calls us to return in teshuvah (תשובה), to cry out, believing that every tear (dima’a, דמעה) is gathered. If we turn our pain into prayer (tefillah, תפילה), our suffering into unity (achdut), and our tears into complete repentance (teshuvah shleimah, תשובה שלמה), then with Hashem’s help, the cries of today will become songs of redemption (shirat geulah, שירת גאולה).
May it be Hashem’s will that this Elul be filled with sincere prayer and renewed spiritual strength, and that in the coming year we merit all the blessings Klal Yisrael so desperately needs—peace (shalom, שלום), unity (achdut), healing (refuah, רפואה), salvation (yeshuah, ישועה), and the rebuilding of the Beit HaMikdash, speedily in our days (bimheira beyameinu, במהרה בימינו).