The wide sweep of topics in this week's parsha, known to house the largest and probably most robust collection of mitzvos of any parsha, moves within one pasuk from the serene surroundings of the nesting bird family to the bustling building of one's future home. The bird nest challenges one who savors fresh capons or fresh omelets and demands of him to consider the pain of a mother forced to watch as he attacks her brood. Send her away first. One pasuk later we read of building a new home and that it requires well developed and detailed plans to assure that no one will be unsafe once inside. The first, the mitzvah of shiluach haken addresses the person who happens to come across a nest and in fact, the halacha does not apply to a nest that is well and soundly situated on one's property. The second refers to the careful preparation for a comfortable living and working space that "works". Thus the "mind set" of each mitzva differs in equal measure to the varying locales ascribed to them.
Different places, different kinds of people, different circumstances and yet juxtaposed?
Rashi, quoting Chazal, connects the dots as an incentive plan: Send the mother away and your compassion will be rewarded with a new home and the opportunity to fulfill the mitzvah of maakeh, the obligations inherent in the building of a safe and sound abode. Living in the suburbs with down payments and mortgages, insurance and taxes, it is hard to imagine that it is so simple! And why should it be? Why should one lead to the other?
Rav Shimon Schwab zt"l, in his widely acclaimed sefer on chumash (Me'eyen Hashoeva), suggests that the juxtaposition communicates a bracha. As we already described, the mitzvah of shiluach haken is a "seize the opportunity" mitzvah. It speaks to a person who does not allow situations to simply happen but rather sees in them occasions, chances to do, and to do Hashem's bidding over anything else. On the other hand, the home builder is the consummate planner who is charged to be concerned and supremely proactive of all reasonable dangers. He must have this fence in place before the house welcomes any guests. The parsha brings together these seemingly opposite experiences, according to Rav Schwab, to promise that the individual who does not allow events to simply happen will be blessed that tragedy and misfortune do not simply happen on their property and on their watch.
Far be it from me to reduce a possible bracha or promise of relief, yet Rashi neither mentions bracha nor the unfortunate calamity that is mentioned in the passuk. Nevertheless, Rav Schwab's depiction of the striking contrasts cast together in the parsha and which, according to Rashi, actually grow from each other, may direct us to another approach.
Perhaps Rashi sees that the flow of pesukim issues a mandate to introduce a measure of spontaneity into an otherwise carefully prepared plan. Obviously a home without a map is a sukka without discipline or accountability. Yet a life without youthful impetuosity can be stifling and divorced of creativity and curiosity. Thus the individual, who has been blessed with the inquisitive eye that does not let great moments fly by, that jumps at the unexpected opportunity to serve, will be blessed to blend all of that with the stability of home and family.
Thus a desirable balance is communicated in the parsha's stream of ideas. It is the blessing of the patient parent who captures the teachable moment with her children; the excitement and energy of an ever readiness to learn and the epiphanies nurtured by disciplined and rigorous research; and the cheerfulness and openness that establishes a healthy culture of respect and tolerance.