The Closest We Can Come to Knowing Hashem

By Rabbi Moshe Krieger, Yeshivas Bircas HaTorah (www.bircas.org)

Our parsha follows directly the giving of the Ten Commandments on Har Sinai. Interestingly, the parsha deals almost exclusively with matters of bein adam lechaveiro — statutory laws between man and fellow-man, matters such as rights of workers, borrowers, slaves; laws of damages, injuries and more.

After the most spiritual event in human history, why are the most fitting subjects the rights of a Jewish slave and how much one pays for a goring ox?

Moreover, in the Medrash (30:19) Hashem warns us: “If you don’t observe the statutory laws, I will take the Torah away from you.” If we refrain from doing mitzvos bein adam laMakom Hashem makes no such threat, but if we refrain from the statutes of Parshas Mishpatim, He will take the Torah away from us? Why are these statutes so important?

The Ksav Sofer and Harav Moshe Sternbuch raise this question, answering that if a Jew deals unfairly with others, Hashem doesn’t want his mitzvos. This is what makes the Torah’s statutory laws so critical. Without them, a person can have no connection with Hashem.

Unfortunately, one can find Jews today who view themselves as devoutly religious people, yet because of less than scrupulous business practices, Hashem declares that He detests their mitzvos. Indeed, the Sages tell us that the first question a Jew will be asked in his final judgment is: Did you conduct your business affairs with integrity? (Shabbos 31a)

Rabbeinu Yona (Avos 1) brings out the importance of the statutory laws of Torah in a different way. He notes that the prophet Yirmiyahu (9:23) calls upon us to “know Hashem.” What does this mean? asks Rabbeinu Yonah.  It’s impossible to know Hashem!

Rather, Rabbeinu Yonah explains that we can see Hashem’s ways via the Torah’s statutory laws, which are expressions of perfect judgment and kindness combined. By following Hashem’s ways in these laws, which span the whole of human relations, we attach ourselves to Him. We may not be able to actually “know” Hashem, but by going in His ways of kindness and righteousness, this is as close to knowing Him as a human being can come.

Rav Simcha Zissel Broideh adds that within the statutory laws of the Torah are countless expressions of Hashem’s sensitivity to the human condition. These are to serve for us as a model in all of our dealings.

For example: The first mitzvah of our parsha is that of a Jewish slave. How did he become a slave? He stole and was unable to pay back, and was therefore sold to another Jew by the beis din.

From these verses, the Rambam (Avadim 1) derives laws that are remarkably biased in favor of the slave. A Jew cannot be sold openly at a slave market. His sale must be carried out discreetly, so as not to embarrass him. One may not burden a Jewish slave with oppressive labor, and a master cannot even ask his slave to bring his things for him to the bathhouse. The sages (Kidushin 20a) say that a Jewish slave must have the same living conditions as his master. A master may not feed or clothe his slave with items of a lesser standard than he uses for himself. Tosafos adds that if a master has only one pillow, he must give it to his slave. As the sages put it: “One who buys a slave, buys a master for himself.” So great was Hashem’s concern for a Jew of low moral caliber who descended to the level of thievery!

Why are there so many laws protecting the dignity of a thief?

Explains Rav Simcha Zissel, this is in line with the Torah principle of sensitivity to the human plight. A man who is sold as a slave becomes downtrodden in spirit. He needs to be uplifted and the Torah goes out of its way to do so. This shows how sensitive Hashem is to the needs of all people, and this sensitivity should be a part of our everyday life.

Rav Chaim Shmuelevitz sees a similar message in the laws of loans and interest. There is a mitzvah to loan a fellow Jew money, and Rashi (22:24) adds that the lender must not be overbearing or condescending. Moreover, he must see himself as if he were the needy one. “How would you like to be treated if you needed money?” one should ask himself.

Concerning interest as well, Rav Shmuelevitz notes that a lender can reason: I could invest this money and make a profit. If I lend it to someone, shouldn’t I collect at least some interest? The borrower needs money and would be happy to get a loan even with interest. Why should I lose?

The Torah responds to this attitude by commanding us to think only about the needs of our fellowman, not our own personal gain. We are expected to feel his pain and make his needs our sole focus.

By applying these commandments bein adam lechaveiro throughout the day, one slowly absorbs Hashem’s ways. The more we internalize Hashem’s approach, the more we actually do understand who Hashem is.

The Chazon Ish would tell talmidim that one of the greatest achievements one can reach is never to hurt another person. He noted that the Yerushalmi (Demai 1:3) states that once, when Rav Pinchas Ben Yair was on a journey to do a mitzvah, a river split before him. Talmidim who were with him asked if they too could cross the river.

“Only if you never hurt anyone in your life will you be able to cross unharmed,” he replied.

Once, the Chazon Ish was in a hurry to attend a bris. Well in advance, a driver pulled up a car near the Chazon Ish’s house, but a crowd of people were asking him questions. The Chazon Ish gave his undivided attention to each person, showing no signs of being in a rush. When he finally entered the car, he instructed the driver: “Drive away slowly. If you go fast it will give people the impression that I was eager to leave.”

Another time, on the night of Simchas Torah, the Chazon Ish was walking outside when he saw a man sitting alone on a bench, crying. He asked him what was wrong.

“I am a convert, and I feel that the Jews don’t accept me as one of them,” the man replied.

“It’s Simchas Torah. Perhaps you could sing for me a nigun?” asked the Chazon Ish.

The man thought for a moment and then began singing an upbeat nigun. The Chazon Ish began clapping along, smiling in approval. Passersby stopped to listen, and soon a crowd formed and all were clapping and cheering along as this man sang and the Chazon Ish danced to his nigun.

“More! Another nigun!” the Chazon Ish called out to the man, who had become the center of attention.

When the festivities came to an end, the Chazon Ish and the convert shook hands, each thanking the other for having given so much chizuk.

May we become sensitive to the needs of our fellowmen!

Exciting news! Rabbi Krieger’s second volume of “Gedolei Yisrael on the Parsha” is coming soon! If you would like us to inform you as soon as it is published please email office@bircas.org.