Parashat Mishpatim

Saturday, February 3, 2024 · Posted in , , , ,

 


These are the judgments you shall place before them.” (Shemot 21:1)


The Zohar on Parshat Mishpatim 94a comments “These are the orders of reincarnations.”

This may seem perplexing at first glance, as the verse appears to explain the laws of monetary damages. However, I have heard that in matters of judgment, when one judges another in court and knows within himself that he is unquestionably in the right, yet the Torah mandates a verdict against him, he should not be troubled by this apparent contradiction. Instead, he should consider that in a past reincarnation, he might have been indebted to the other litigant. The Torah now requires him to pay as a means of fulfilling his past obligation.

The litigant who deceitfully takes the money will also face consequences in the future. This scenario is prevalent in matters of law and damages. This is what the Zohar hints at when it mentions "These are the judgments." These monetary cases, even if they appear to contradict the truth, are part of the order of reincarnations. They serve as Hashem's way of settling disputes between litigants, as He created the souls and knows their behavior in past reincarnations.

It is suggested that these judgments, though seemingly against the truth, are, in fact, the order of reincarnations. Even though they may go against the apparent truth, they are the true laws of reincarnations. The Creator, who knows how souls behaved in previous incarnations, governs and directs His world according to the Torah with kindness, mercy, justice, and true judgment to adjudicate between individuals, neighbors, and all possessions, as dictated by God. This encompasses a broad perspective.

Source: Degel Machaneh Efrayim, Parshat Mishpatim - Classic Chassidic work by Moshe Chaim Ephraim of Sudilkov, a grandson of Baal Shem Tov

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Parashat Yitro - Dining with a Torah Scholar

Saturday, January 27, 2024 · Posted in , , ,

 

Illustration image: Yitro and Moshe, watercolor by James Tissot (1896-1900)

Shemot 18:12 And Yitro, Moshe's father-in-law, took a burnt-offering and sacrifices for G-d; and Aharon came, and all the elders of Yisrael, to eat bread with Moshe's father-in-law before G-d.

The phrase "before G-d" seems misplaced in this context. How was this specific feast in the presence of G-d?

Rabbi Avin explained:

“To partake of a meal where a Torah scholar is present is like enjoying the splendor of G-d’s Divine Presence. After all, did Yitro, Aharon, and the elders of Yisrael eat before G-d? They ate before Moshe! Rather, this verse teaches us that sharing a meal with a scholar [such as Moshe] is like enjoying the splendor of G-d’s Presence.” (Berachot 64a)


What makes dining with a Torah scholar so remarkable? Wouldn't engaging in Torah study with them provide a more profound spiritual experience? Furthermore, how does such a meal resemble "enjoying the splendor of G-d's Presence"?

Despite the immense greatness of the human soul, its capacity to comprehend and relish G-d's infinite wisdom is limited. The extent of pleasure we experience in G-d's Presence is determined by our spiritual achievements. The higher our spiritual awareness, the greater the joy we find in G-d's Presence. Although complete mastery of Divine wisdom remains elusive, even the modest level of understanding attainable can fill the soul with profound light and joy.

The holiness, profound wisdom, and elevated conduct of a Torah scholar may not be fully appreciated by the general public. The wisdom may be difficult for common people to grasp, and they may struggle to relate to the scholar's holiness. How can individuals with more ordinary backgrounds connect with such a distinguished scholar?

A scholar's most significant impact occurs in areas where others can easily connect with him. While many may find it challenging to follow his scholarly lectures, a shared meal creates a common ground that bridges the gap between the most distinguished and the most ordinary individuals. This connection enables everyone to partake in some aspect of a great scholar's journey in Torah and service to G-d.

When a Torah scholar manifests his profound wisdom and holiness, the ordinary person may feel a daunting sense of distance from such lofty achievements. The prospect of attaining a level so far beyond one's own limited capabilities may lead to despair. However, partaking in a meal with a scholar offers a tangible, shared experience that makes people more open to appreciating the scholar's noble traits and holy conduct.

Of course, those who are able to understand the scholar’s wisdom can more fully appreciate his greatness. Those individuals will derive greater benefit and pleasure from him. This is precisely Rabbi Avin’s point: just as the degree of pleasure gained from G-d’s Presence depends on the soul’s spiritual state, so too, the benefit we derive from a great scholar depends on our spiritual level and erudition.

(Parashat Yitro - Rabbi Avraham Yitzchak HaKohen Kook, https://ravkooktorah.org/)


*Rabbi Avraham Yitzchak Kook (1865-1935), the celebrated first Chief Rabbi of pre-state Israel, is recognized as being among the most important Jewish thinkers of all times. His writings reflect the mystic's search for underlying unity in all aspects of life and the world, and his unique personality similarly united a rare combination of talents and gifts. Rav Kook was a prominent rabbinical authority and active public leader, but at the same time, a deeply religious mystic. He was both Talmudic scholar and poet, original thinker and saintly tzaddik.


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Parashat Beshalach - Pillar of Cloud

Friday, January 26, 2024 · Posted in , , , , ,




Shemot 14:19 And the malach of G-d, who went before the camp of Yisrael, moved and went behind them; and the pillar of cloud went from before them and stood behind them.
20 So it came between the camp of the Egypt and the camp of Yisrael. Thus it was a cloud and darkness to the one, and it gave light by night to the other, so that the one did not come near the other all that night.
The pillar of cloud which had been leading the Benei Yisrael through the desert now moved to their rear. This was to separate the Benei Yisrael from the Egyptians. The Egyptians were shooting arrows and catapulting stones into the camp of the Benei Yisrael, but all these missles were absorbed by the pillar of cloud. (Targum Yonatan; Zohar; Rashi)
Normally, the pillar of cloud would remove itself at night, making way for the pillar of fire (13:21), but on this seventh night of Pesach, the pillar of cloud did not depart. Instead, it moved to the rear of the camp of the Benei Yisrael, separating them from the Egyptians. (Rashi)
The pillar was half dark and half glowing. The dark, cloudy side was toward the Egyptians, while the glowing side faced the Benei Yisrael. Since the Egyptains were in total darkness, they could not even see to aim their weapons. They were totally disoriented.

(Targum Yonatan; Targum Yerushalmi; Midrash, Tehillim 27)

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