Divrei Torah Mishpatim
Torah Table of Contents
Inner Glory, by The Divrei Yisrael The Journey to a Tzaddik, by The Divrei Yisrael Food for Thought, by The Divrei Yisrael Good News for the Jews, by The Divrei Yisrael How to Fight the Inner Battle, by The Imrei Shaul
Based on the Divrei Yisrael, Parshas Mishpatim
"Mlay'ascha V'Dim'acha Lo S'Acher...Don't delay offering the fullness of your harvest (the first fruits), or the outflow of your presses (Teruma)..." (Shemos 22:28)
Every pasuk in the Torah, every mitzva has its basic meaning and message. Most are also interpreted to explain additional insights about praiseworthy Jewish character and thoughts, often using a slight turn of phrase. The Divrei Yisrael does this with our pasuk, taking an idea that on the surface refers to offering first fruits and Teruma, and showing how it also relates to our character.
The Divrei Yisrael explains that both these terms M'layscha and Dim'acha prompt us to seek to walk with humility before Hashem. M'layscha - when you are full ("malay" in Hebrew), full of Torah and Mitzvos. Dim'acha - when you pour out tears ("dimaos") before Hashem [note - both of these variant terms are closely related grammatically to the original words in the verse]. In these 2 situations, don't show them to others - Lo S'Acher (acher - can mean someone else, rather than s'acher - to delay). When a Jew is full of Torah and Mitzvos, or if he is spilling his heart out before Hashem, these are not to be shown to others, but should be internal, private.
We see an example of this - Yosef, when meeting with his brothers, also turned away to cry privately, not wanting to show off his emotion, his piety and his lofty character.
The Jew is not supposed to show off his piety, his sanctity, even his honest supplication for Hashem's Help. They should be present, but not "for public consumption", he should strive to reach these lofty heights, but not invest time and effort into publicizing the fact.
Translated by Reb Eliezer Weger of Rechovot, a Modzitzer Chasid
Based on a ma'amar in Sefer Divrei Yisrael, Parshas Mishpatim
"Vayomer Hashem el Moshe, aleh eilai ha'hara v'heyei sham - Hashem said to Moshe, ascend to Me, to the mountain, and be there" (Shemos, 24:12)
Rebbe Yechezkel of Kuzmir Zt"l asks, the words "v'heyei sham - and you should be there," are seemingly superfluous. Hashem told Moshe "ascend to Me, on the mountain." What was the purpose of adding "and be there"? Isn't it implied from what was said that he should be there?
The Rebbe Zt"l explains this with an example. It could happen that when a man comes to visit his Rebbe, and although he is physically sitting by the Rebbe, his mind and heart are elsewhere. A visit of someone to his Rebbe must only be when the person's entire entity is present, not just his physical being, but his heart and soul as well. Hashem was telling Moshe "ascend to me, on the mountain" referring to the physical essence, and continued "and you should be there" - meaning your whole self has to be present on the mountain, your mind should not be wandering somewhere else. This task requires a full attendance, physically and mentally. This is summarized in the famous saying of the Baal Shem Tov, that the place where a person's thoughts reach, is where he is, completely.
The Divrei Yisrael then relates a story which pertains to this ma'amar. There was a Chassid of Rebbe Yechezkel of Kuzmir Zt"l, who decided one Thursday that he would like to travel to his Rebbe and spend Shabbos in the Rebbe's presence. In the midst of planning his journey, he realized that on the coming Tuesday he would have to attend a flea market, to peddle his merchandise. If he were to travel all the way to the Rebbe's court for Shabbos, and after Shabbos his farewell bidding might be delayed (past Sunday), he would not have enough time to travel back to his hometown and gather his merchandise to arrive at the flea market at the precise time on Tuesday. Nevertheless, the Chassid decided he would spend Shabbos by the Rebbe, and leave town right away after Shabbos, without waiting for his chance to bid the Rebbe farewell and accept the Rebbe's blessing in return.
When the Chassid arrived at the Rebbe's residence on Friday, the Rebbe greeted him with hello and goodbye wishes simultaneously. The Rebbe also told him to travel back to his hometown, "for you are not invited to participate in my Shabbos Seudos (meals)." The Chassid understood the Rebbe must have seen through Ruach Hakodesh (Divine inspiration possessed by Tzaddikim, giving them the ability to understand and see things not seen by the naked eye) that his heart was not with the Rebbe, and was rather worried and concerned with the upcoming flea market. He therefore approached the Rebbe saying, "I am not concerned with attending the flea market and I do not mind missing it." Hearing this, the Rebbe responded, "You are welcome to spend Shabbos in my company." It was on this Shabbos that the Rebbe recited the above cited ma'amar.
Translator's note: Seemingly, the ma'amar was directed towards this Chassid, relaying a message to him: When one comes to visit his Rebbe he has to come wholeheartedly - mind, body and soul. All other ventures and endeavors of one's daily life should be left behind, as we are shown from Hashem's telling Moshe - "and be there."
Translated by Reb Shlomo Gelbtuch of Brooklyn, a Modzitzer Chassid
Based on a ma'amar in Sefer Divrei Yisrael, Parshas Mishpatim
V'eila hamishpatim asher tasim lifneihem - And these are the judgments that you shall place before them (Shemos, 21:1)
Rashi comments that in case the reasons and explanations for these laws are not understood, therefore it says that "you shall place them before them," like a table that is set before a person, and prepared to be eaten from.
Rebbe Yisrael of Modzitz Zt"l explains Rashi's comparison of the phraseology used in the verse to a table set with food. When a person eats on a certain day, the food sustains his hunger for that day and for that day only. When the next day comes, a person has a fresh appetite and yesterday's food is long forgotten. The same must apply for one's Divine service. One must approach Torah studying, davening and all other spiritual activities with a new, fresh desire and will every day. A person has to look at the Torah as if it was nonexistent yesterday, and treat it with the same exultance and rejuvenation as does a hungry man who receives a hot meal.
Translated by Reb Shlomo Gelbtuch of Brooklyn, a Modzitzer Chassid
Based on a ma'amar in Sefer Divrei Yisrael, Parshas Mishpatim
Hinei Anochi sholeach malach lifanecha lishmorcha baderech - Behold! I send an angel before you to protect you on the way (Shemos, 23:20)
Rashi comments: Here they were informed that they were destined to sin (at the incident of the Golden Calf) and the Shechina - Divine Presence - would then say to them "ki lo e'elah bkirbecha - for I will not ascend in your midst" (Shemos, 33:3).
Rebbe Yisrael of Modzitz Zt"l finds this Rashi difficult to comprehend. Is it not enough that we are destined to sin and the presence of the Divine will depart from our midst, do we have to be informed of this tragedy well in advance?
The Divrei Yisrael says, the Targum Onkelos interprets the words of the verse ki lo e'elah bkirbecha, as, "lo esalek HaShechina" - the Divine Presence will not leave you. Understanding the verse according to this interpretation, we can now clearly understand Rashi. We are now being informed, much in advance, of very good news. Even though we will in the future commit a terrible transgression, still the Shechina will not depart, and will remain and dwell in our midst. This brought great joy to Klal Yisrael and was clearly very good news.
Translated by Reb Shlomo Gelbtuch of Brooklyn, a Modzitzer Chassid
based on a ma'amar from Rebbe Shaul Yedidya Elazar of Modzitz in "Alei Deshe" and "Yissa Bracha"
"When two men fight, and one (ish) strikes the other with a stone or a fist; if (the victim) doesn't die, but becomes bedridden, and then gets up and walks on his own power, the one who struck him shall be acquitted. But he must give recompense for his lack of work (shivto), and provide for a complete cure (medical bills)." (Shemos, 21:18-19)
"Whoever keeps the Shabbos properly, without violation, his reward is very great, according to his action." (from Kol M'kadesh, Friday night zemiros).
Reb Shaul explains the "fight" as the battle waged between the yetzer tov and the yetzer hara, the good and evil inclinations within an individual. The "ish" that strikes the "other" is the yetzer hara , as the Gemara (Sukka, 52b) says that at first it's called a "holeich" (passer-by), then an "oreyach" (guest), and finally "ish" (man). The gematria of these three terms is equal to that of "yetzer hara" (they both equal 575).
When the yetzer hara comes, if it's to entice one into sinning immediately, that's like the "fist" which is nearby. If it can't get that close, then it tries to arrange circumstances to get the person to sin. This can be compared to the "stone" which strikes from afar.
It is of utmost importance for a Jew to know that in this battle, "if not for Hashem who helps him, he could not overcome" the evil inclination (Sukka, ibid.). But if he "gets up and walks on his own power," as Rashi explains, with his health and power, then he may become overconfident. Regarding a Jewish king, the Torah tells us (Devarim, 17:17), "He must not have many wives, so that they not make his heart go astray..." Although Shlomo HaMelech, King Solomon, was the wisest of men, his over confidence led him to think, "I can have many wives, and not go astray." However, we know that some of his wives did lead him astray - even he was not immune to this. For such a person, "the one who struck him shall be acquitted," that is, there is nothing to prevent the yetzer hara from afflicting him. However, there is a cure for this: give "shivto," that is, return to Hashem with teshuva (same root in Hebrew), and one can be cured.
A few verses later (22:10), the verse describes another dispute between two individuals and says, "the case between the two must be decided on the basis of an oath to Hashem." Reb Shaul says that this refers to the oath that each Jewish person takes at birth, "be a tzaddik (righteous one) and don't be a rasha (evil one) (Gemara Nidda 30b). The Maharsha there explains that with the aid of this vow one should heed his yetzer tov and not be seduced by his yetzer hara. The "oath to Hashem" that is "between the two" thus refers to this vow which helps a person in the battle with his evil inclination. This can also refer to one who makes a vow to help himself observe mitzvos, as discussed in the Gemara Nedarim 8a. Amazingly, the gematria of the phrase "tihiyeh bein shneihem" ("shall be between the two them") is exactly equal to "yetzer tov, yetzer ra" (they both equal 887).
Finally, "Whoever keeps the Shabbos properly, without violation (m'challilo) the Gemara (Shabbos, 118b) says, "he is forgiven" (machol lo); his reward is very great, for Hashem is great in forgiving; when the person knows that "according to HIS action", that all actions come from the One Above.
Translated by Reb Yitzchak Dorfman of Yerushalayim, a Modzitzer Chassid
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