Mishpatim (3): Partners in Crime

אל תשת ידך עם רשע להיות עד חמס

Don not extend your hand with the wicked to be a false witness.

The world of Chassidus repeatedly emphasizes the concept that the Mitzvos that pertain to worldly affairs are physical manifestation of spiritual concepts. (This fundamental principle will be explained more fully in an upcoming article). We are challenged to feel the deeper significance of the practical Mitzvos that we do.

A Jewish court of law only considers a pair of witnesses a source of valid testimony. Here we are commanded not to conspire with someone and bear false witness. R' Moshe of Pshevarsk, zy"a explains that one doesn't necessarily need a court of law or a human cohort to violate the spirit of this prohibition.

We know that there is a Prosecutor, the Satan (who alternatively plays the roles of Angel of Death and Evil Inclination) who speaks before the Heavenly Court and attempts to elicit verdicts that will harm the Jewish people. He will slander a particular Jew in order to bring down upon him some form of discomfort. Thankfully, the Court upstairs plays by the same rules as the ones down here; thus the Prosecutor is only a single witness and is not believed on his own merit.

However, when a person speaks negatively about another Yid the prosecuting angel has found his partner-in-crime. His testimony coupled with the Lashon HaRa of a person in this world can sway the Heavenly court as any regular pair of witnesses would.

We think that talk is cheap, but here we learn that a Jew's power of speech is so potent that it dovetails with the words of angels in a way that can have very real consequences.

Our Pasuk alludes to this idea. "אל תשת ידך עם רשע להיות עד חמס". The 'wicked one' being referred to here is the Satan. The Torah is instructing us not to dare twin our testimony with his, for doing so can peoduce dangerous results.

Mishpatim (2): Show Me the Money

אם כסף תלוה את עמי את העני עמך

If you shall lend money to my nation, to the peasant amongst you...

All things physical share one central denominator: they are all finite and passing. No possessive relationship can ever last. Either the owner will live to see the object's obsolescence, or the object will out live its owner.

Chazal convey this idea through the teaching, "אין מלוין לאדם לא כסף ולא זהב אלא תורה ומעשים טובים" - 'Gold and silver cannot accompany a man to his afterlife. Only Torah and Mitzvos will carry on with him.' This is because death simultaneously marks the soul's departure from the finite constricts of this world and its entering into the world of infinity. Gold and silver are used to assess value; this connotes their essential limitation. They are home in the world of metrics, not the spiritual realm. Physicality cannot follow a man on his journey into Olam HaBa.

This is the self-evident meaning of the concept "שכר מצוה בהאי עלמא ליכא" - There is no reward for Mitzvos in this world. Mitzvos are our tools for interfacing with the unbridled energy of Hashem's Divine Will.  They are a connective force (the word מצוה is rooted in צוותא which means 'together') that binds our very being into the endlessness that is Ratzon Hashem. To this end, there is no physical means of giving humanity its due payoff in this world for doing the right thing. Only once the soul is stripped of its earthly confines can it enter a realm that is fitting to receive the proper bounty. (For more clarity on this topic, see here.)

A clear divide emerges: Physical actions, the ones that are devoid of cosmic content, are destined to have their effects play out only in this world alone. On the other hand, when we insert spiritual significance into our deeds they become a vehicle of infinity, connecting us to an incomparably higher source of being.

With this in mind, the phrase "אין מלוין לאדם לא כסף ולא זהב אלא תורה ומעשים טובים" takes on new meaning. In order for our actions to stay on with us in the world of infinitude, they too must be injected with a facet of endlessness.

Mitzvos provide us with this crucial opportunity. Most of the Mitzvos that we do require a physical vessel to serve as a conduit for their spiritual impact. In order to shake a Lulav one needs palm, myrtle and willow branches. Mezuzos, Tefilin and Sifrei Torah all require cow-hides. This applies to everything we do. When we perform a Mitzvah with a physical object we tap it in to a more sublime state of being.

Says the Kotzker Rebbe zya"a; in terms of money, if we want it to become eternal, if we seek to free it from the constrict of Chazal's dictum of "אין מלוין לאדם לא כסף ולא זהב" then it needs to be directed towards means of Tzedakah. When given to the poor it becomes a Mitzvah and in turn becomes connected to "שכר מצוה בהאי עלמא ליכא".  The money becomes relevant in Olam HaBa.

This is the meaning of the Passuk "אם כסף תלוה את עמי את העני עמך". The word "תלוה" can alternatively mean "to accompany". Thus the verse can be interpreted as follows: "אם כסף תלוה את עמי", If money accompanies my people (to the next world) it is because "את העני עמך" - it was given to the poor among them.

Mishpatim (1b): Mercifully Righteous

In a previous post we explained that the Torah teaches us the abstract concept that the Tzadikim are empowered to redirect the stricter energies of the universe to places that will not harm the Yidden and will instead serve to lay down the law on those who seek our harm.

Let's take a moment to explain the depth of this idea and its practical ramifications.

Chazal teach that HaKadosh Baruch Hu originally sought to create a world that stood on Din alone. A world where there would be no leniency or mercy in the processes of cause and effect. A sin can generate astonishing destruction, and that destruction was to be obvious and unmitigated.

Although this is ideal in a sense, Hashem knew that the creations would not be able to live under the pressures and intensity of such a reality. Each and every wrongdoing would threaten the very fabric of reality. And even if we were to survive, the blatant obviousness of such interaction would deprive us of our basic right to free choice. Try sticking your hand in the cookie jar when you know the jar will tear your hand off.

To this end, Hashem added the Midah of Rachamim, the attribute of mercy into the equation. The installation of Rachamim into the greater framework allowed for the spectral systems of cause and effect to be subtle and and nuanced in a way that we can exist with free choice and not be instantly obliterated by our own action.

There are a plethora of explanations as to what this means, but we shall focus on the explanation of  R' Sheur Zalman of Liadi, known as the Ba'al HaTanya. Says the Ba'al HaTanya, the concept of 'adding Midas HaRachamim' is to be taken to mean that Hashem planted the souls of Tzadikim in each generation. Their constant presence maintains world order.

There are many manifestations of this truth. Their potent Koach HaTefilah (power of prayer), their willingness to undertake hardship so that others will suffer less and the focused direction of their good deeds are but a few of the ways that they themselves are the embodiment of how Rachamim was coupled with Din.

With this is mind we can more deeply appreciate what it means that the Tzadikim have the ability to mold and shift energies of Din that reverberate through the universe, for this is the very purpose of the conception of the Tzadik in the first place.

Jewish thought, particularly the Derech of Chassidus deeply enforces the need to connect one's self to Tzadikim. Seasoned Ovdei Hashem can help us tap into higher levels of spirituality. This is the meaning of Shlomo HaMelech's instruction to speak out our personal issues with proper mentors. דאגה בלב איש ישיחנה: By simply involving a true Tzadik in my goings on I am inserting his presence of Divine Rachamim into what I am currently experiencing as Din.

Mishpatim (1a): Strict Redirection

ואלה המשפטים אשר תשים לפניהם

These are the laws that you shall place before them.

The implication is that these are Jewish laws and therefore they shall be placed before 'them', namely the judges of the Jewish courts; the Batei Din. R' Naftali M'Rupshitz, zy"a in the Zera Kodesh brings the following teaching from R' Elimelech M'Lizhensk by way of introduction.

The Kever of R' Naftoli

The Pasuk in Tehilim says, אם חסד אשירה ואם משפט אשירה, I shall sing in moments of Your Kindness and I shall also sing in moments when You are strict. David HaMelech is teaching us to follow the instruction of Chazal to cling to Hashem in every situation.

However, there is an allegorical interpretation as well. The term used for fruits that are falling from the tree is פירות הנושרים, which is fundamentally parallels the structure of the word אשירה. Thus the word אשירה can mean 'I shall cause to come down'. Based on this, R' Elimelech explains that when there is a heavenly outpouring of Chesed, the Tzadkim will אשירה, draw it down and let it fall in the spiritual realm of the Jewish people. And the Tzadikim are similarly empowered to redirect strict judgement - דין - as well. This this the meaning of ואם משפט אשירה: that they shall divert those destructive energies onto the nations who seek our harm.

 אם חסד אשירה ואם משפט אשירה - The Tzadik draws Chesed to the Jews and draws the Din to the Goyim.

Says R' Naftali, this principle is rooted in the Pasuk that we began with. ואלה המשפטים, the strict laws, the manifestations of Din, are specifically placed in the hands of the Tzadikim; אשר תשים לפניהם. This way, the direction of world history is steered for the better through their input.

To be continued...

Yisro (3): Me and My Way

לא תחמוד אשת רעך

Don't be jealous of your fellow's wife

The Saraf (Firey Angel), R' Uri M'Strelisk (and here) revealed the hidden message of this commandment:

When a regular Jew comes into contact with a Gadol, there is usually one of two reactions: It's either a turn-on or a turn-off. The first occurs when the interaction creates inspiration. A Tzadik is charged with the responsibility of elevating those in his surroundings. This is the idea. However, sometimes that connection doesn't click and the innocent observer's experience is sapped of its potential. We see him Davening with such התלהבות, fire and passion that we may unfortunately think, "I'll never be like that, so what's the point."

Oy, what a mistake. Hashem's love for the Jewish people is limitless in its depth and its nuance. An expert in gem stones can illustrate the unique glitter that differentiates one stone from another, and all the more so with the infinite beauty that HaKadosh Baruch Hu sees in every Neshamah. Hashem knows exactly our circumstances; He set them up. Hashem knows our strengths and weaknesses; He created us. Thus, what one Jew does to give Avinu SheBaShomayim Nachas Ruach has no bearings whatsoever on the responsibilities of his neighbor. It specifically because each thread is of differing width and color that the tapestry emerges with vibrancy.

The commandment states, לא תחמוד אשת רעך - don't be jealous of your friend's wife. However, the word אשת can also be translated as, 'the fire of'.  Don't be effected by his התלהבות. Hashem's love of you is totally unique. His expectations are of you tailor made. He beams with pride because of you in a way that is not only individual to you, but no one in the history of the world can do quite what you do. 

לא תחמוד אשת רעך - Don't be jealous of your friend's fire.

To be continued...

Yisro (2): Feeling Divine

לא תחמוד

Don not be jealous

The Dibros were delivered in a deliberate sequence; There is a meaningful order to their arrangement. Thus we must understand why the climax of the Luchos, the final act, is the commandment to refrain from jealousy. How is this the pinnacle?

Moreover, how is this even feasable? Jealously is a feeling! I can understand being told not to act on my desires. But not having them in the first place seems to be beyond personal control.

The R' Yechiel Michel, the Magid of Zlotchov, zy"a explains:

The first independent comment of the Ram'a on the Shulchan Aruch enforces the importance of living a theocentric life. This demands a totally engulfing awareness of the Divine pressence. שיויתי ה' לנגדי תמיד, to place G-d before my eyes at all time. Without any interruption the Ram'a adds a second layer: Don't be embarrassed of any person who pokes fun at your connection to Hashem. When serving Hashem, do it proudly.

Here too, we can repeat our aforementioned question: Embarrassment is a feeling. How can we be commanded not to feel? It would be reasonable to instruct not to deter and refrain from doing the right thing due to peer pressure. But this is one step further. Not only must we act appropriately, we must also become impervious to our surroundings. Doesn't that sound unfair?

Says the Magid, both of these - not to feel jealousy and not to be embarrassed - are not commandments as much as they are Heavenly guarantees. If one deeply chisels שיויתי ה' לנגדי תמיד into his psyche, he will automatically be invulnerable to the scoffing of others. Once the world is exclusively viewed through a divine lens, the opinions and comments of mere mortals become utterly negligible.

So too with the Aseres HaDibros. If my day, my who life, starts with אנוכי ה' - that G-d is real and present and vibrant then I will be filled with inner peace. When my first thought is that Hashem is the only legitimate factor in my life I can rise above petty infatuations with the utmost ease. 

Yisro (1b): Never Ready

We explained in the last post that when it comes to internalizng all things that pertain to spirituality, the proper approach is that we are attemping to relate to the unfathomable. Only through a reliquinshing of control do we stand to gain from a learning experience. With this is mind let's add another facet.

היו ניכנים לשלשת ימים

And you shall prepare for three days

The Kever of the Chidushei
HaRim, founder of the Ger
Chasidic Dynasty

In order to receive the Torah, Hashem commanded the Jewish people to spend three days preparing for the event. Chazal teach us that Moshe commanded to prepare for an extra day. Why was this at all needed?

A Mitzvah, any Mitzvah, is an experience of gargantuan proportions. Each deed sends shockwaves through the whole universe. Logic dictates that you can't simply jump into such an endeavor blindly. Preparation is required. This is what the Tzadikim call Hachanah, and different engagements call for varying forms.

Says the Chidushei HaRim, Hashem gave us the three days of preparation as a means to do Hachanah for Kabolas HaTorah. However, once Hashem commanded us to prepare, those days became a Mitzvah in of themselves. And a Mitzvah requires Hachanah, so Moshe commanded us to prepare ourselves for the preparatory days.

The following truth emerges: when it comes to interacting with the infinite, there is no limit to the preparation that we can do. Obviously, we must concretely act eventually, but there needs to be an awareness that it's never enough. We must approach Mitzvos with the proper awe and respect.

Yisro (1a): Losing your Mind

Chazal teach us that when Hashem spoke during the transition of the Torah the experience was so potent that the souls of the Jewish people simple blew out of their bodies and they died on the spot, only to be immediately revived and have the process repeated with the next facet.

It is understandable that Ma'amad Har Sinai had to be an exceptionally powerful experience. But why was it necessary to be overwhelmed to the point of death? Rav Pinchas of Koretz (and here) explains as follows:

Shlomo HaMelech advises us, "דאגה בלב איש ישיחנה" - a worry in a man's heart should be spoken out. The reason that getting something off our chest is so therapeutic is because even though the issue is not the issue is resolved, but rather we have a sense of release. The problem has been relinquished to a higher power.

Thus, Chazal explain that the word "ישיחנה" - should be discussed, should be interpreted "יסיחנה מדעתו", to remove it from the conscious mind (literally, to become distracted away from it). With this we are being taught that we have the ability to objectify our issues and see them and detach.

(This is one explanation as to why the word דבר means both 'thing' and 'word'. Our ability to speak translates an emotional experience into a quantifiable and rational terms. An animal, with no command of language has no sense of separateness from their surroundings. They are totally subject to their environment. Because man can speak he is privy to objectivity.)

The Kever of R' Pinchs zy"a

In several places the term ישיחנה takes on other interpretations as well. That a moment of stress should be transitioned into a Torah-learning session. Thus our mind is connected to the source of all wisdom and we have the ability to return to the issue with more effective problem-solving tools. Elsewhere we are taught that it means we should take a rest. The spiritual benefit of a short nap when trying to deal with an issue is that when we sleep our souls are elevated to a higher world of unity, unbound by spiritual confines. In that sublime, meta-conscious level of sleep we are empowered to come back down into our physical bodies with more calm and conviction.

The common denominator of all of these interpretations is that we can only truly grapple with our most difficult issues when we approach from a perspective that is an 'out of body' experience. Only with that objectivity can we fully internalize what is being demanded of us. A verbal release, toiling in Torah and power-nap bring our minds to an elevated state. With bolstered mental capabilities we can rise to any occasion.

This explains why we heard in the Torah from Hashem in such a way that we died and were revived in the process. When it comes to internalizing and inculcating something so abstract and spiritually demanding as the ultimate Word of G-d Himself, the level of psychological relinquishing required is immense. Death, and the subsequent elevation of the soul is the ultimate out-of-body experience. Therefore the כוחות השכליים - the intellectual capacity of the resurrected far exceed regular human limits.

The practical application is as follows. Hashem communicates with us all the time. The universe is structured in such a way that we are constantly being sent divine messages. We can open a book of Torah at anytime and commune with the Almighty. But the approach must be that there is something broader going on here, that I am taking part in something bigger than myself. It is through realizing that the Torah and life itself are endless in their profundity that I can begin to grasp their essence.