Mishpatim תרל”ב

תרל”ב

במדרש סמוך ללא תעלה במעלות כו’ וכי ערותן של כהנים מגולה כו’ כשם שלא יפסיעו פסיעה גסה כן בדיינים כו’.
The Midrash (Shemos Rabba 30b) explains the juxtaposition of the end of the previous parsha which discusses making a ramp to go up to the mizbeach and not stairs, to the beginning of this parsha, the importance of judges. The Midrash asks, the reason given not to use stairs is because it reveals the nakedness of the cohanim, however this is difficult because they also wore pants under their shirt? Rather explains Rav Avina it teaches us that just as the cohanim are warned not to take large steps up to the mizbeach, and need to walk on the ramp, with their toes in line with their heel, so too HaShem warned the judges not to take large steps in judement.
פי’ שלא תעלה במעלות מצד כח גוף האדם שהוא העולה על מזבח השי”ת רק שמקיים מצות הקב”ה
This means that when one goes up on the mizbeach (any spiritual growth), it should not be because if one’s own physical bodily power, that one thinks they are actually going up on the mizbeach of HaShem. Rather one’s intention should be that the reason why one is doing this is because HaShem commanded him to do it. (And not attribute it to one’s own strength, or one’s own understanding of the reason).
וז”ש שלא תגלה ערותך שכל שמשתתף כח עצמו מגרע כנ”ל.
This is the meaning of “do not reveal your nakedness”, for if one does the mitzvos because of his own desires and inclinations, it actually detracts (from the mitzva and his closeness of HaShem).
וכן במשפטים דכתיב אשר תשים לפניהם. פשוט י”ל שלפני הרגשות האדם ומעשה קטן או גדול. אף מחשבה ותנועה קלה. צריך להיות במשפט. אם הוא רצונו ית’.
So too in judgement it says (Shemos 21:1) “You shall place before them”. SImply we can explain this means that the judgement (which also includes one’s daily interactions which are in a constant judgement), must be ahead of the feelings of the body, whether it is something big or small, even the smallest thought or action, should always be “in judgement”, to weigh up whether this is the will of HaShem.
שיהי’ המשפטים שהם תורת השי”ת לפניהם ממש כנ”ל
This is the meaning of “Before them”. The Torah of HaShem should literally before any of their own desires and inclinations.
[כעין זה בס’ קול שמחה] [See also sefer Kol Simcha תרל”ה 6] וכשעושה כן נקרא אינו פוסע פסיעה גסה.
And when does this (by acting with one’s own desire and understanding) that is called taking a large (hasty) step.
וז”ש הוו מתונים בדין ממש להיות נמסר כל האדם בדין כנ”ל:
This is also the meaning of the Mishna (Avot 1:1) “Be הוו patient in judgement”. (The word “be” teaches us the constant awareness that one is in a state of judgement). One’s entire self should be given over to the judgement (bereft of one’s own desires).

2

ששת ימים כו’ למען ינוח שורך וחמורך כו’.
שֵׁ֤שֶׁת יָמִים֙ תַּעֲשֶׂ֣ה מַעֲשֶׂ֔יךָ וּבַיּ֥וֹם הַשְּׁבִיעִ֖י תִּשְׁבֹּ֑ת לְמַ֣עַן יָנ֗וּחַ שֽׁוֹרְךָ֙ וַחֲמֹרֶ֔ךָ וְיִנָּפֵ֥שׁ בֶּן־אֲמָתְךָ֖ וְהַגֵּֽר׃
Six days you shall do your work, but on the seventh day you shall cease from labor, in order that your ox and your ass may rest, and that your bondman and the stranger may be refreshed. (Shemos 23:12)
כי שבת הוא עצה לקרב כל מעשה בראשית להשי”ת ע”י שמירת שבת שהוא עדות שהשי”ת ברא מעשה בראשית.
This teaches us that Shabbos is the way that one can draw every action to HaShem. By guarding the Shabbos, which is the tesitmony that HaShem created the world.
(This is because HaShem decreed that the entire creation is dependent on Shabbos. See Ohr Hachaim Bereishis 2:3)
וזהו למען ינוח כו’ כמ”ש במ”א באורך.
this is therefore the meaning of the pasuk “In order taht your ox and your ass may rest etc.” as we have written elsewhere at length. (It is because of Shabbos that everything gets uplifted).
[ועיין בס’ עבודת ישראל].
[See also Sefer Aodas Yisrael pr Mishpatim] ולמען ינוח הוא טעם על ששת ימים תעשה מעשיך כי מהראוי היה שבנ”י יהיו בחי’ עולם שכולו שבת.
Therefore the words “In order that …may rest” is actually the reason why “six days you shall work”. (the reason why we need to be involved in the physical world is for the sake of lifting up the physical). For really Bnei Yisrael were fitting be in a wolrld that was only Shabbos (completely spiritual)
רק שנשתלחו נשמות ישראל בעוה”ז כדי לתקן בחי’ נפש הבהמיות וכדי שיתוספו עליהם גרים.
However the souls of Bnei Yisrael are sent to this world, to repair the anima soul, and in order to add converts to the Jewish nation. (Our mission in this world is to uplift the physicality).
לכן יש ימי המעשה. ופי’ למען ינוח וינפש כו’ הוא לעתיד יהי’ שייכות שורך כו’ והגר ג”כ להמנוחה:
Therefore their are the six days of work, and the verse “so that your ox and ass may rest” will be fulfilled in the future, (when all physicality will be uplifted) then even ones ox and the stranger will be connected to the rest.

3

בשם הרה”ק ז”ל מקאצק ע”פ ואנשי קודש תהיון.
In the name of the Rebbe of Kotzk, on the pasuk (Shemos 22:30)
וְאַנְשֵׁי־קֹ֖דֶשׁ תִּהְי֣וּן לִ֑י וּבָשָׂ֨ר בַּשָּׂדֶ֤ה טְרֵפָה֙ לֹ֣א תֹאכֵ֔לוּ לַכֶּ֖לֶב תַּשְׁלִכ֥וּן אֹתֽוֹ׃
You shall be holy people to Me: you must not eat flesh torn by beasts in the field; you shall cast it to the dogs.
להיות שמירת הקדושה במעשה אנוש ותחבולותיו.
this teaches us that the guarding of the holiness must be constantly in man’s actions and thoughts.
פי’ שאין מחסור להשי”ת מלאכי עליון שרפים וחיות הקודש. רק שמתאוה לקדושת אנשים ולכן המשיך נצוצי קדושה גם בעוה”ז במדה וצמצום.
The explanation (of the Rebbe of Kotzk statement) is that HaShem does not lack angels and Heavenly seraphim, and holy creature. For what He wants is holy people. And it is for this reason that He placed in the world holy sparks in a limited hidden way. (They are hidden, but they are genuine and touch the very core).
לכן בשר בשדה כו’ לא תאכלו דרשו חז”ל כלל על כל היוצא מחוץ למחיצתו נאסר.
Therefre our sages taught on the pasuk above “you must not eat flesh torn by beasts in the field” refers to anything that is beyond one’s normal boundary.
פי’ כנ”ל שיש בכל דבר התפשטות קדושה במדה וצריכין לשמור הגשמיות שלא לצאת מגבול הקדושה כנ”ל.
this means that in everything there is an element of holiness, however it needs to be nurtured to bring it out, and also protected that the physicalit does not overcome the holiness.
גם פי’ תהיון לי הוא הבטחה שיהיו בנ”י בסוף קודש לה’ לכן צריכין לשמור עצמינו עתה להיות מוכנים להינתן בראשו של מלך
Furthermore the words “You shall be a holy people to me”, is actually a promise that Bnei Yisrael will eventually become completely holy to HaShem. And therefore we need to protect ourselves now so that we will be fiitting to be palced at the head of the King.
כדאיתא במדרש המשל מה שאתה יכול לקבוע אבנים ומרגליות קבע שהיא עתידה להיות בראשו של מלך כנ”ל.
As the Midrash (Vayikra Rabba 2:5) compares the creation of a crown that the more stones one can add to make it more beautiful one should. So too HaShem told Moshe the more he can praise Bnei Yisrael the better,
[ועפי”ז ואנשי קודש תהיון הוא סוד ידוע עפ”י קבלת הראשונים ז”ל]:
[these words “you shall be holy to me” is a secret of the mystical teachings of our early teachers.]