Mishpatim 5645 תרמ”ה

משפטים ופ’ שקלים

במדרש משפט וצדקה ביעקב אתה עשית. 

The Midrash on the pasuk (Tehillim 99:4) “Justice and righteousness you have made in Yaakov”

(The Midrash explains that unlike humans, who in a position of power do not follow the law, HaShem loves righteousness, and everything He does is just).

כי באמת גם בני נח מצווין על הדינין. אבל כתיב חקיו ומשפטיו לישראל היינו שבנ”י מכוונים אל המשפט האמת דכתיב המשפט לאלקים הוא ובנ”י המה רק כלים שהקב”ה מנהיג העולם על ידיהם ונגמרים משפטי ה’ ע”י סנהדרין שבישראל. 

In truth, the nations of the world are also commanded to establish laws of justice (Sanhedrin 56a). However “His statutes and laws are given to Yisrael”. This is because Bnei Yisrael is able to attain the true law of judgment. This is because the “Judgment is HaShem’s”, and Bnei Yisrael are merely vessels with which HaShem controls the world through them, and the judgment of HaShem comes about through the sanhedrin.

וז”ש אתה עשית כי עשיית בנ”י הוא בכח סיוע משמים.

This is the meaning of the words “You have made”. For whatever Bnei Yisrael does, is really through the power of HaShem (You have made it).

והם הארות שגנוזים בנשמות בנ”י. דהנשמות נק’ מעשי ידיו של הקב”ה כמ”ש בזוה”ק. וכדכתיב ונשמות אני עשיתי. וז”ש משפט וצדקה כו’ אתה עשית שאין המשפט על פי שכל פשוט. רק שיש דעת בחכמי ישראל לברר משפטי ה’. והכל בכוחות שגנוזי’ בנשמתם. כמ”ש ממני פריך נמצא. 

These are the hidden lights in the souls of Bnei Yisrael. For the souls are called “the handiwork of HaShem” see Zohar (2:99b). This is the meaning of the pasuk “And souls I have made”. 

This too is the meaning of the pasuk (above) “justice and righteousness you have made”, for the law of HaShem is not something that is merely logical and understood by one’s intellect. However the sages have a deep understanding – da’as, to clarify the true law, this is all through the power that is hidden in their souls. As the pasuk states “from Me your fruit is provided”.

וכן בצדקה ונדבה שנמצא בלבות בנ”י הם הכל כחות הבורא ית’. וז”ש צדקה תרומם גוי וחסד לאומים חטאת ואמרו חז”ל מה דעבדין לגרמייהו עבדין. פי’ שאין למעשיהם דביקות בשורש אבל מעשה בנ”י המה בדביקות נשמתם. ונק’ הכל מעשה ה’ ממש. 

Similarly the righteousness and trait of giving that is found in te hearts of Bnei Yisrael, all comes from the strength of HaShem.

This is the meaning of the pasuk (Mishlei 13:4) “Charity uplifts a nation, (yet) the kindness of the nations is a sin”. And as our sages explained all the kindness that nations of the world do is all for their own benefit. This is because the actions of the nations of the world are not connected to the source (HaShem), however the actions of Bnei Yisrael are connected to the source of their souls, and is all called the “actions of HaShem”, literally.

רק שהמה כלים להוציא הדברים מכח אל הפועל. 

It is just that (Bnei Yisrael) are vessels to bring this out from the realm of possibility into reality.

וכן איתא באדר משמיעין על השקלים. נראה הרמז שמשמים מעוררין הנדבה בלבות בנ”י כמ”ש משפט וצדקה ביעקב אתה עשית:

So too our sages taught (Shekalim 1:1) “In Adar we announce the Shekalim”. It would seem that this also hints to the idea that in Heaven this attribute of giving is awakened in the hearts of Bnei Yisrael. As it states “Justice and righteousness you have made in Yaakov”

2

בענין הנרצע אוזן ששמעה עבדי הם כו’. 

In regards to the subject of th piercing of the ear of slave (who want to remain with his master longer than that necessary time. As our sages explain (Kidushin 22b) the reason why his ear is pierced, is because it was the ear that heard on Har Sinai “Bnei Yisrael are My slaves” and not slaves of other slaves, therefore it should be punished).

שמעתי ממו”ז ז”ל מה שעושין בו פגם באוזן. מאחר שלא קיים המצוה טוב לו שלא ישמע כו’. 

I heard from the Chidushei Harim, that the reaon whyit is the ear that receives this defect, is because he did not fulfill the mitzvot (he stole etc. which led to his slavery), therefore (the ear is defected) for it is better that he no longer hears.

(It would seem that the Chidushei Harim is referring to an internal ear, since he did not listen to the commandment of HaShem he is punished and becomes unable to hear further commandments). 

ונראה כי יש ללמוד מזה מאחר שמדה טובה מרובה. נמצא מי שמקבל עליו בכל יום עבודת הבורא ואומר ואהבת כו’ ה’ אלקיך כו’. היפוך אהבתי את אדוני כו’ אשתי כו’. ממילא מסייעין לו בכל יום שיפתחו אזניו וישמע למצות ה’ כמ”ש אשר אנכי מצוך היום כו’. 

Therefore it would seem that we can learn an important lesson from here. Since the attribute of goodness is greater (than the attribute of bad. Whatever applies in the negative, applies in a much stronger form in the positive): A person who accepts every day the service of HaShem, and says “You shall love HaShem your G-d with all your heart…”. Which is the opposite statement that the slave made “I love my master, my wife etc”, (this proclamation of commitmnet that one makes) automatically helps the person that his ears are opened, and he is able to hear the command of HaShem. As the pasuk in shma continues “That I have commanded you today”. (He is able to attain new depths and understanding).

רק שצריך האדם לזכות לזה שיוכל לשמוע אלה הקולות כמ”ש אם שמוע תשמעו. 

However, one needs to merit to be able to hear this new sound. As it states “If you hear, you will merit to hear” (By fulfilling the laws one merits to gain deeper understanding).

ולזה ג”כ ניתן מצות המזוזה לבנ”י שיהיו דלת ומזוזה עדים כי מקבלין עליהם עול מלכותו. ויזכור להם המאמר עבדי הם כו’. 

For this reason the commandment of the mezuzah is given to Bnei Yisrael. For the door and the mezuzah are witnesses that Bnei Yisrael accept His dominion. And they will constantly remind a person of the teaching “They are my slaves and not slaves of other slaves”.

לכן אף מי שאזניו סתומין ע”י קבלת מלכותו ית’ בכל יום זוכה לפתיחת האזנים כנ”ל:

Therefore even if someone’s ears are blocked (he cannot hear the sound of HaShem’s command, however through accepting His dominion every day one will merit to have one’s ears opened.

3

בפסוק וישלח כו’ נערי בני ישראל פרש”י הבכורות. 

(Shemos 2:5) “And he sent the youth of Bnei Yisrael and they offered burnt offerings…” Rashi explains that (the youth) is the firstborn.

ויש להבין למה נק’ נערי. הלא עפ”י הרוב הבכורות המה זקנים יותר מאחיהם שנולדו אח”כ. 

However we need to understand this, why are they called youth, generally the first born are actually older than their younger brothers that are born later?

אך הענין הוא כי הבכורות יש בהם כח ההתחדשות ונקראו נערי. ולכן המה מיוחדים לעבודת השי”ת. 

However the idea of the firstborn is that they have the power of renewal, and are therefore called נער – “youth”. For this reason (that they have the power of renewal) the firstborn are set aside uniquely to serve HaShem. (This gift was subsequently taken away from them at the sin of the Golden Calf)

וכן בבני ישראל נאמר נער ישראל דכתיב בני בכורי שהם דבקים תמיד בשורש ההתחדשות:

Similarly Bnei Yisrael are also called נער (Hoshea 11:1), for they are called “My firstborn Yisrael”. This is because they are constantly connected and attached to the source of renewal.