In the Torah's first foray in presenting the details of its intricate system of law, in this case the gamut of civil law, it uses an expression rarely used when instructing Moshe to transmit Torah to the people.

And these are the ordinances that you shall, שימה לפניהם — place before them. (שמות כא א)

Ordinarily G-d would direct Moshe to 'speak' to them; 'say' to them; 'teach' them; each describing a mode of expression through verbal conveyance.

What is indicated in this simply 'placing' it in front of them?

Is it merely 'up for grabs'?

Rashi quoting the Mechilta addresses this unusual usage and reveals that the Torah is directing Moshe how to present the material he was to transmit.

The Holy One, blessed is He, said to Moses: Do not think of saying, “I will teach them the chapter or the law [both terms seemingly refer to the Oral Torah] two or three times until they know it well, as it was taught, but I will not trouble myself to enable them to understand טעמי הדבר — the reasons for the matter and its explanation.” Therefore, it is said: “you shall set before them,” like a table, set [with food] and prepared to eat from, [placed] before someone. 

So, this imagery of an intended 'placement' of items is alluding to a deliciously crafted meal, carefully set down for others to mindfully partake from its delectable fare. It serves as a metaphor for Moshe not to simply drill the information into his students, but to make sure they grasp the purpose and meaning behind each law.

Aside from the strange use of a meal as a model for teaching, it is even more perplexing that Moshe, the master teacher, would ever just dryly convey Torah without delving into its deeper message, or consider it a burdensome task!

The great sage and 19^th century rabbinic leader in Hungary, Rabbi Moshe Grunwald popularly known as the Arugas HaBosem after the name of the sefer he wrote, offers a fascinating insight.

He directs us to a teaching from the saintly Kosover Rebbe, Rav Chaim Hager, a grandchild of one of the disciples of the Baal Shem Tov.

In one of the most famous and moving poems, Yedid Nefesh, authored by the great 16^th century kabbalist, Rav Elazar Azikri, author of the Sefer Chareidim, we recite:

Majestic, beautiful, radiance of the universe,
My soul is חולת אהבה — sick with love for You.
Please, O G-d, heal her now,
By showing her the pleasantness of Your radiance.
Then she will be strengthened and healed,
And eternal gladness will be hers.       

The poet asserts he is lovesick, desiring a closeness to the one he loves, that he is evidently deprived of. He clearly wishes to maintain that feeling of love forever. So why does he ask for a cure? He doesn’t desire a remedy; he wants to be embraced with the One he loves.

The Rebbe of Kosov reinterprets this stanza with a parable.

There are times when one is ill and in poor health that even if you place the most exquisite delicacies in front of him, he will be incapable of enjoying them.

The same is true about the delight of Torah, which is sweeter than honey and drippings of honeycombs. But one whose soul is sullied, sick with sin and impurity is incapable of tasting its pleasantness. Even if he forces himself it won't help.

This is the lovesickness the poet is speaking of. He has lost the faculty of taste because his soul is sickened. We have two poles within us. One that pines for exquisite connection to the Almighty, and the other a powerful instinct that craves all things that placate our carnal desires. We yearn to heal from that illness and eat from the delicacies of the King.

The Arugas HaBosem asserts that this is the deeper meaning of 'setting the table' before them.

G-d wasn't concerned that the level of intellectual depth Moshe would teach would be lacking by any means. What He desired was that Moshe should enthusiastically convey how a soul detached from earthly instincts can experience an unparalleled taste of Torah that is sweeter than anything the competition can offer.    

This is the טעמי הדבר — true taste of the matter, Rashi is referring to earlier, that G-d encouraged Moshe to display.

The table is set, the beauty of a life defined by Torah speaks for itself. We must step back and take in the beautiful landscape, freeing ourselves from our imaginary needs and expectations. We need to unburden ourselves from the pursuit of instant gratification that clouds our perception and deadens our spiritual tastebuds with the ills of the culture around us that disable us from tasting the sweet fruits G-d has gifted us.

It is up for grabs, if we choose to stay healthy. 

אז תתחזק ותתרפא — Then she will be strengthened and healed,  והיתה לה שמחת עולם — And eternal gladness will be hers!      

באהבה,

צבי יהודה טייכמאן