The Burden of Power and Wealth

Rabbeinu Bachye in “Duties of the Heart,” wrote of the enormous burden placed on the individual who has wealth and power.

He is faced with tests and challenges that the average person does not experience. The main issue is to avoid letting this success go to this person’s head. The moment he attributes his success to his own abilities, he loses.

This delusional thinking will make him feel that he deserves respect and recognition for his achievements. His inability to recognize that what he possesses is a gift from Hashem, will ultimately lead to his demise.

He will become paranoid that everyone is after his money, and he will be suspicious of all those around him. The abundance that he has will prove to be a curse.

If he runs a business with many employees, he will have unreasonable expectations of them. Because he is so self absorbed with his feelings of grandeur, he will not be attentive to the needs of those who are dependent on him for their livelihood. The loyalty that he thinks he deserves, will allude him.

The G-d fearing successful individual, is constantly aware of the Divine blessings bestowed upon him. He feels it is his duty to be kind and generous to the less fortunate.

As an employer, he will give respect and encouragement to his employees. He will always show humility in the way that he treats people. For him, his money is a blessing.

Rabbeinu Bachye recognized that there are many challenges in life. Wealth and power is as big a challenge of faith, as the other tasks that we contend with on a daily basis.

Accidental Death

There are instances when we need to look at the significance of every word in the Torah. A case in point, are the laws related to the cities of refuge.

The cities of refuge are mentioned numerous times in the Torah. These cities were a kind of “safe zone,” for those who may have killed accidentally, but with a small amount of negligence. The classic example is the top of an ax flying off and killing an innocent bystander. The guilty party should have examined the ax before attempting to chop down a tree. He goes to the city of refuge.

There are other accidental death situations where it makes a big difference if the act was in a downward fashion, or upward fashion. If someone is going down a ladder and a rung breaks, and he falls on and accidentally kills, he goes to the city of refuge (עיר מקלט). But if he was going up the ladder and the rung broke with the same result, no entrance to the city of refuge.

The same would apply if he were carrying a heavy bucket of cement up to his roof, no city of refuge. If he was on his way down from the roof, and the heavy bucket accidentally dropped, he would be a candidate for the Ir Miklat.

All of this is learned from the words in the Torah, ןיפל עליו וימות, “And it fell on him and he died.” From these words it is derived that it must be דרך נפילה, in the direction of falling, or a downward motion, in order to qualify for the safety of the city of refuge.

This is known as a גזירת הכתוב, or a “decree based on the scriptural text.” It may not be logical to us, but it is a tradition that we are obligated to follow.

Why Torah Was Given to Man

There is a well known Midrash brought in connection with a conversation that took place in Heaven. It involved the angels protesting to G-d as to why He allowed Moshe Rabbeinu entrance to their domain.

Hashem told the angels that Moshe had come to receive the Torah. The angels were annoyed and felt that the Torah should remain in Heaven where it had always been kept.

G-d instructed Moshe that he needed to answer the claims of the angels, and why the Torah needed to be given to the Jewish people. And they would be given the task of teaching its values to the world.

Moshe asked the angels several unanswerable questions. He asked, “Were you slaves in Egypt where you suffered bondage and were eventually redeemed?” He asked further, “Are you involved in business transactions where your honesty and moral standards are tested.” And a third question that was most convincing. “Do you have a Yeitzer Hara, evil inclination, that you must constantly battle, that tempts you to turn away from Hashem.”

The angels realized that man needed the Torah far more than they did. Hashem was very satisfied with Moshe’s answer.

This Midrash was meant to drive home the point that life has many challenges. Our human vulnerability and weaknesses, should make us realize that we need Divine guidance to help us meet these challenges.

We are to feel eternally grateful that we were given the gift of the Torah. With it, there is hope for a better world. Without it, the world becomes one of chaos and nothingness.

Calculating Doctor’s Expense

The Talmud learned from the words, ורפא ירפא, meaning, “You shall surely heal him,” that permission was granted to doctors to heal. They were messengers of Hashem.

The context of this verse in the Torah, was that doctor bills had to be paid for injuring another person. It is quite interesting how this was calculated.

The court would order that an assessment be made by professionals, how long it would take for a wound to heal. They would also add the costs of medications and treatments. This would be similar to today, if someone was hospitalized.

The offender is given an option. He can pay all medical liabilities as they develop, or he can make a deal. He can elect to pay one lump sum for all of the anticipated expenses.

For example, if the doctors estimate the person will be hospitalized for ten days and the total bill will be $5000, he can pay that amount and be relieved of his responsibility.

If the wounded individual heals faster, he will not receive a refund. But if it takes longer than expected, he will not be asked to pay any more money.

We see a very practical aspect of the Torah, and how its implementation makes a lot of sense.

Price Paid For Embarrassing Others

In a situation where one causes another bodily harm, there are five potential payments that the court might enforce. There is disability, a consideration for less productivity as a result of the injury, doctor bills, and an assessment of the pain endured.

There is another payment called בושת, or shame. If the injury caused a person embarrassment, there is a large penalty for such shaming.

An example of causing embarrassment would be to spit on someone. If the spittle reached the other person’s flesh, he could be fined as much as 400 Zuz, which was a hefty amount.

There is a story in Masechet Baba Kama, where someone removed a married woman’s head covering in public. Rabbi Akiva hit him with the maximum fine. Before paying the fine, he set a trap for that woman.

He intentionally spilled valuable oil in front of her, with his witnesses observing what would transpire. The woman took off her head covering and used it to retrieve some of the oil.

He went back and reported the incident to Rabbi Akiva, hoping that his fine would be forgiven. Rabbi Akiva would not change his mind.

He explained that if a person wanted to harm themselves, that was their business. What matters is that he violated Jewish Law and must suffer the consequences. Needless to say, the laws of damages and personal injury, are quite fascinating.

Moral and Ethical Laws From Sinai

The beginning of Parshat Mishpatim starts with the words, ואלה המשפטים, “And these are the statutes.” The letter “Vav” meaning, “and,” is meant to connect the previous subject mentioned in the Torah, the Ten Commandments.

The reason for this connection is to remind us that all of the practical laws, also come from Mount Sinai. There are clear rules as to how we are to enforce matters of personal injury, for example. The Torah is all encompassing and involves every aspect of our lives.

It is our guide to teach us acts of kindness as well as acts of strength, known as “Gevura.” The first commandment of “I am the L-rd your G-d,” is representative of Chessed, or kindness. The second commandment, “Thou shall have no other gods before me,” represents the Gevura type of laws.

Rav Kook described the Chessed laws as referring to the 248 positive Mitzvot, and the Gevura laws were referring to the 365 negative Mitzvot.

The Chessed, or acts of kindness manifest themselves in the positive commandments of helping the poor and needy. The Gevura aspect demands of us that we have the strength to stand up for what is right, and we must not compromise our principles. Honesty in business is a given, and we must not mistreat another individual monetarily, physically, or shame him.

Many see the “Ten Commandments,” as containing the essence of Judaism. They are definitely a foundation of our religion. But the real test as explained in Parshat Mishpatim, is how we put these principles into practice.

Free Will Is Overrated

One of the points made repeatedly in the “Duties of the Heart,” is that free will is overrated. We are not as in control of our own destiny, as we think we are.

A case in point, is how we choose our livelihood. We might think that it is completely our decision as to whether we take on an occupation that is more of a physical nature, or one that involves using one’s intellectual abilities.

Rabbeinu Bachye writes that it is clear that if one is blessed with a strong physique, he is more likely to be the one doing physical labor. And the one of a more slight build, will realize that he would be better suited for a job that is not so physically exerting.

Nevertheless, it is Hashem that is pushing the buttons. He is aware that society needs people to take on all of the various occupations, so that communities can thrive.

We need electricians, plumbers, and carpenters, as much as we need doctors, engineers, and lawyers. (Maybe we don’t need lawyers that much!) We should see this as remarkable how all of these skills come together, to provide all of our needs.

Recently, I was recommended an expert leak investigator. Israel is plagued by leaky homes and buildings. It is known as the “Retivut” problem. I was amazed to watch this sixty year old man excitedly do his investigation. He was determined to find the source of the leak. He was overjoyed when he succeeded.

It is an example of how G-d is subtly running the world, and is constantly there for us, taking care of all of our needs. Free will is definitely overrated.

A Tiny Thread

Rav Kook commented on the great day of the revelation at Sinai. He introduced the term כחוט השערה, “like the thread of a hair,” to demonstrate that even a tiny change, could be the difference between holiness and the profane.

He gives several examples to demonstrate this. If we speak of slaughtering an animal so that it is kosher, a very tiny flaw can disqualify the animal. A small adhesion in the lung, or slightly cutting the animal in the wrong location, makes the animal unfit to eat. The rules of sacrifices also have very specific and minute details.

There is that moment that separates the weekday from Shabbat or a festival. We leave the profane, and enter the holy day. There is also that moment of conversion, when before immersion in a Mikva, they were not part of the Jewish people, and now they are.

It is important to realize that small details can have great significance. The way of life of an observant Jew, allows him to enjoy life just as much as the non-observant.

The difference comes with these small details. Observant Jews can enjoy delicious food. They must only make sure that the food is kosher. They can fall in love and enjoy intimacy. The details of the Torah make this intimacy holy when it is experienced as a married couple and the laws of Family Purity, are observed. Vacations can be enjoyed and they can live in beautiful homes. That small detail that separates from the holiness to the profane, comes from living according to the dictates of the Torah.

Many of the Mussar books speak of self indulgence and pampering as one of the greatest obstacles towards living a spiritual. As important as it is to believe, it may be equally important to have the discipline to put those beliefs into practice.

The Elevated State At Sinai

The Revelation at Mount Sinai was the greatest day in human history. Every Jew stood there either in body or spirit. They merited hearing the first two of the Ten Commandments directly from Hashem.

They were elevated to an extremely high spiritual level. At that moment, the sin of Adam and Eve was rectified. Had they not sinned with the Golden Calf, death would have been abolished forever.

Mount Sinai represents our receiving the greatest gift given to man. This was the Torah. The Midrash describes the Torah as the blueprint of the world. Everything is contained in it, including all past, present, and future events. It was compared to an architect making plans to build a building. Every detail is thought of, before actual construction begins.

We are meant to believe that the laws that we are commanded to follow, are a fulfillment of Hashem’s will as to how we are to act in this world.

We are repeatedly reminded how good it will be for us, if we would only observe the commandments. The world has now made a huge change where there is a realization that a world without G-d, and the morality taught in the Torah, leads to chaos and insanity.

People tend to search for meaning, happiness, and peace of mind. They need to be reminded that they have right in front of them, everything that will help them acquire these things.

It all began at Sinai, but it is up to us to keep that covenant alive.

G-d Fearing Judges

When Yitro set up his judicial system of higher and lower courts, he also brought the qualifications to be a judge in Israel.

Judges needed to be of the highest moral standard. They needed to be G-d fearing, and not capable of taking a bribe. They also needed to be אנשי חיל, warrior type individuals. They needed to be prepared to struggle and fight for the needs of the Jewish people.

A rabbi who receives rabbinic ordination is given permission to decide matters of Jewish Law. He has gone through a series of exams and years of study before he is deemed worthy of the title “rabbi.”

Upon my own ordination, my rabbis told me that because I was so young, they could not expect me to know the answer to every Halachic question that I might be asked.

They said that their decision to ordain me was because they were confident that I was a G-d fearing person. They were certain that if I didn’t know an answer, I would do the proper research, until I was satisfied with the answer I would give.

Israel desperately needs G-d fearing judges. It is not very hopeful when many openly admit to being atheists. The Rabbis tell us that when judges judge truthfully, they become partners with Hashem in creation. When this happens, even more greatness will come to Am Yisrael.

Genuinely Happy for Others

The story of Yitro teaches a very important lesson in human relations. It may seem like a trivial point, but it is not trivial at all.

There is a Pasuk that describes how happy Yitro was when he heard of the great things that happened to the Jewish people. The exodus from Egypt with all of its signs and wonders, and the revelation at Sinai, made him genuinely happy.

This is such an important that all of us need to learn to be genuinely happy for the good fortune of another person. This point cannot be emphasized enough. Most people have not been taught that this is a level to strive towards. If one does achieve this level of genuine happiness for another person’s success, it shows he is in a very good place.

This demonstrates the realization that it’s okay if others succeed. It does not reflect badly on them. One should hope that everyone succeeds.

I believe that eliminating jealousy and not looking begrudgingly at another person’s good fortune, generates great blessings from Hashem.

G-d wants to see camaraderie among friends and sincere caring for one another. If one were to feel more deserving than the other person, that would be bad. Yitro taught us how to be genuinely happy for another person’s success. This is such a valuable message we must take to heart.

Yitro’s Novel Idea

Moshe Rabbeinu’s father in-law is credited with coming up with an idea meant to help his son in-law. He suggested setting up a court system of different ranking judges, to ease the burden on Moshe.

Rav Kook asks how it was possible that such an idea was not already known. It is not possible that the Torah could leave out such an important detail as the appointment of judges.

He gives a few answers to this question. One possibility was that Yitro came to the camp of the Jewish people before the Torah was given. It had already been intended to be placed there.

A second answer is that Moshe was aware of this idea, but momentarily forgot it. This happened once before with Pinchas, where Moshe forgot the law.

A final answer of Rav Kook was that they wanted to give special honor and merit to Yitro for becoming a Ger Tzedek, a righteous convert. The whole Parsha has an underlying idea of how careful we must be in the treatment of converts. We must remember that we were strangers in a strange land.

We must love the convert and treat him with the greatest amount of reverence and kindness. Yitro was a prime example.

Tu B’Shvat

Tu B’Shvat has become known as the day when people plant trees. It is known in the Talmud as ראש השנה לאילנות, the birthday of the trees.

There are Halachic rules associated with the Fifteenth day of the month of Shvat. Specifically, this has to do with the laws of tithing that apply even today in Eretz Yisrael. The Land is on a seven year cycle, with the seventh year known as the Sabbatical year called “Shmita.” In addition to the annual tithes known as Teruma and Maaser, there is a secondary tithe offered on alternating years. In the first, second, fourth, and fifth year, Maaser Sheni is separated. In the third and sixth year, we offer Maaser Ani, for the poor. We are currently in the third year of the cycle.

There are three categories of produce that is harvested in the fields. The first category are the grains, such as wheat, rye, oats,spelt, and barley. If their growth was one third completed before this past Rosh Hashanah, their tithing applies to year two of the cycle. If they are not that developed, they apply to Maaser Ani of year three.

The second category of produce are vegetables. Their cut off point is also Rosh Hashanah, but is determined by when they are picked. If one had planted tomatoes, and picked some before Rosh Hashanah and some more after, the first batch would apply to year two, and the second batch, year three.

The third category of produce are fruit. Their cut off point is Tu B’Shvat. Fruit trees that had budded before this date, apply to year two, and fruit that budded after this date apply to year three.

Since this date is connected to fruit trees, the custom arose of planting trees to commemorate this mini holiday. My annual Tu B’Shvat joke is, “Good things come in trees!”

Doctors and Healing

There is a promise that is made in the Torah regarding maintaining good health. If we diligently observe the commandments, all of the sickness that you witnessed in Egypt, will not happen to you.

The verse ends with a reminder that, “I am the G-d that provides the healing.”

We are to be aware that inevitably, all healing comes from Hashem. The Talmud in Baba Kama implies that in a perfect world, there is no need for doctors.

Sickness was connected to one’s behavior. The sick person would go to a prophet or Tzaddik to find out what sin he committed. His healing was connected with his repentance. If he repented, he would be cured.

Later when people were on a lower level, permission was granted to doctors to provide healing. I am always impressed when I see the Rambam’s prayer for physicians, appearing in a doctor’s office.

The doctor humbly understands that he is a messenger of G-d, and the healing comes from Him. This is also an indication that such a doctor takes his profession seriously, and he tries to act with great humility.

Our faith demands of us that we never give up hope when dealing with sickness. We must never minimize the power of prayer. Miracles are happening all of the time. The Torah and Talmud give numerous numerous examples of miracles of this sort.

Everything we do is connected with Hashem’s direction. Dealing with sickness is one example of depending on G-d for miracles and salvation. He is the healer. We must remember that this applies in all aspects of life.

Parnassa and Faith

There is a story in the “Duties of the Heart,” where a believing Jew is mocked by a scoffer. The believing had traveled a great distance to sell his wares in order to make a living.

He was mocked by the scoffer when he made fun of the fact that he had traveled such a great distance in order to earn a livelihood. Why didn’t his belief in G-d provide him with his sustenance closer to home?

This argument made an impression on the Jew. He realized that perhaps there was something lacking in his service of Hashem.

We see a similar idea connected with the gathering of the Manna. We are told that those who had faith, had their daily allotment delivered at their doorstep. Those who doubted G-d, had to travel a greater distance in order to receive their “bread from Heaven.”

There are some people that have the custom of adding a special blessing to their host in the Bircat Hamazon, Grace after Meal. Their blessing wishes that their host find his Parnassa, sustenance, close to the city, so that he does not need to leave his family.

Perhaps the issue of earning a living and paying our bills, is a big test of faith for us. This is where our trust in G-d should allow us not to worry. We must have the confidence that we will not be disappointed because of our faith.

We actually conclude the Birkat Hamazon with the idea that one who trusts in Hashem will be blessed. We must never forget this.

Comparative Religions

The book known as “Kuzari,” written by Rav Yehuda Halevi, is in many ways, a study of comparative religions. There is an analysis of Greek philosophy, Christianity, and the Muslim religion.

The story focuses on a king’s search for truth and seeking relief from a recurrent dream that had the message, “Your intentions are good, but your practice is not.”

The overwhelming reason why the king ultimately converted to Judaism, focused on the claims related to the beginnings of each religion.

While Christianity and Islam began rather humbly, Judaism began with the devastation of Egypt via the Ten Plagues. Their end to slavery was culminated with the incredible miracle of the “splitting of the Red Sea.” Added to this, was the remarkable revelation on Mount Sinai. Every Jew, including, man, woman, and child, heard Hashem utter the first two of the Ten Commandments.

Not only did Judaism begin with outward indisputable miracles, but Christianity and Islam acknowledged that they accepted that these events actually happened.

It became obvious to the king which religion represented truth, and he converted his entire kingdom to Judaism, as well.

It is necessary to present Judaism in an evidentiary form. Every Jew must recognize and cherish our rich heritage. They must see themselves as a continuation of those who stood on Mount Sinai, and pledged their commitment to fulfill their mission in the world. With all of its difficulties, we must never forget how fortunate we are to be Jewish.

Like the Sun Shining

The “Song of Deborah the Prophetess,” ends with the words, ואהבנו כצאת השמש בגבורתו, “Those who love Hashem, are like the sun shining at full strength.”

The Talmud in Masechet Gittin, comments on this verse in a somewhat surprising manner. It describes individuals who are נעלבים ולא עולבים, they are insulted but do not insult others. They hear of others that try to shame them, and they do not respond. Such individuals who behave in this manner, fulfill the verse from the Book of Judges. “Those who love Hashem, are like the sun shining at full strength.”

This Pasuk is mentioned fairly often in the Mussar books that try to teach their readers, how to perfect their character. There are times when we receive great reward and are acting in a way that is pleasing to G-d, when we exhibit self control. It is certainly not pleasant to be insulted or shamed.

When we remember that the גיבור, the truly strong individual, is the one who conquers his inclinations, we recognize the merits of not lowering ourselves to even answer. Obviously, if we are defending Hashem’s honor, it would be wrong to be silent.

However, if we can get to the point where we are able to brush aside the foolishness of the bad behavior of others, it is a sign that we have reached a level where we understand right from wrong, and good from evil.

Knowing that we could respond, or that we would have responded at a different stage of our lives, but this time we didn’t, shows great spiritual growth.

The Talmud tells us that an individual brings honor to G-d. He avoids creating strife, and might even show the other side, how much they need to improve, and need to learn how to treat others properly.

Elevate Our Level of Spirituality

Parshat Beshalach represents the culmination of the ordeal of Egypt. The goals set forth as part of the redemption were achieved.

From the outset, the mission was to teach Egypt and the Jewish people, the knowledge of Hashem. There was no longer any doubt in anyone’s eyes, that there is one true G-d in the world.

A second mission was that Hashem was to be honored in the eyes of the Egyptians. This was shown when they happily gave the Jewish people gifts of gold and silver utensils.

Moshe Rabbeinu led a battle of good over evil. It was a very tough battle. Hashem had given Moshe some of Hashem’s Divine power in order to be able to overcome pure evil.

Rav Kook describes the situation where initially Moshe was not equipped to defeat Pharoah. He needed this extra spiritual strength to overcome the enemy.

This is an important lesson for us as we are confronted with challenges that come our way. We might feel frustrated that we are not meeting these challenges as we would like. It might be necessary for us to find ways for our own spiritual elevation, and calling out to Hashem for help.

The means towards reaching lofty goals are available to us. We just need to learn how to tap into them. Like Moshe, receiving help from Above, will help us overcome our own “Pharoah’s.” We must never despair or lose faith. All we need to do is trust in Hashem, and we will see salvation.

Stay Away From Ingrates

It is always fascinating to see how the Talmud had such a clear understanding of human nature. There is a quote from Masechet Chullin that is both surprising and insightful at the same time.

It says, “Whoever does a favor for an ingrate, is as if he casts a stone to Mercury.” The Mercury mentioned here referred to a form of idol worship where the worshippers threw a stone to the idol.

The explanation here is that helping an unappreciative person is like idol worship. This is an extreme way of saying that this will bring highly detrimental effects. It is a waste of energy and it encourages the other individual’s sense of entitlement.

One may have thought that what is most important is to be kind and giving to everyone. What could be wrong with having a generous heart?

The Talmud in its wisdom is giving us a very stern warning. Sometimes our good intentions can backfire. Instead of the recipient of our kindness being grateful, he resents us for it. This could stem from jealousy or a feeling of inferiority that this person does not know how to be generous and giving.

We all have limited resources. It is our duty to use these resources in the best way possible. It should be channeled where it is appreciated and needed. We must be selective in our kindness. We are even supposed to check out where our charity money goes.

There are so many swindlers out there. Some charities have extremely high “administrative costs.” There are plenty of legitimate good causes out there. We must seek them out.

We must also apply this teaching of the Talmud to our families. We must avoid resentment and creating jealousy in all situations. To say that giving to an ingrate, is like idol worship, sounds pretty extreme. But the message to be learned from this statement, is extremely valuable. Stay away from ingrates!

Two Special Positive Commandments

There are only two positive commandments in the Torah, where there is a punishment for its non observance. They are both mentioned in Parshat Bo.

They both carry the very same penalty of “Karet,” being cut off from the Jewish people. They are the non observance of circumcision and the non offering of the Pesach sacrifice, during the time of the Temple. There is no punishment for not fulfilling any of the other 246 positive commandments of the Torah.

The entire penal system of the Torah involves the other 365 negative commandments.

It appears that the Mitzva of Brit Milah and Korban Pesach have a main point in common. They are very foundational to the basics of Judaism. Circumcision for a Jewish baby boy is pretty much observed by all Jews of all backgrounds. Every Jewish parent recognizes the need for their baby boy to enter the covenant of Avraham Avinu. He wants to be counted as part of Am Yisrael. Therefore, one who refuses to take part in circumcision is cut off from the Jewish people.

The situation regarding the Korban Pesach was to be observed by all of the Jewish people. It involved making a pilgrimage to Jerusalem. This included the women, as they were also obligated to eat from the flesh of this sacrifice.

The conscious unwillingness to be part of this Mitzva, was also an indication that it was not important to be counted as part of the Jewish people. This also explains why Korban Pesach is so important.

We must be constantly reminded how fortunate we are to be part of the Jewish people. Separating from the Jewish people is looked at very seriously. We are supposed to give thanks constantly that we are Jews. Am Yisrael Chai!