17 Feb Mishpatim Shorts; 1/An Eye for an Eye – 2/Infinity- 3/Milk-Meat, Kashrut, Reincarnation
Mishpatim:
An eye for an eye..
Inspired by the teachings of Harav Yitzchak Ginsburgh and Rabbi Moshe Genuth
Mishpatim ch21;
V24. an eye for an eye, a tooth for a tooth, a hand for a hand, a foot for a foot,
V25. a burn for a burn, a wound for a wound, a bruise for a bruise.
The written Torah as received at Sinai is from the attribute of DIN (severity, judgment, justice) . The Oral Torah enables us to transform the DIN (severity) to CHESED and RACHMUNIS (Loving Kindness and Compassion). We need both; The DIN of the written Torah and the CHESED of The Oral Torah to acquire balance and harmony and DAAS (Knowledge) of Torah.
The physical world is a representation and manifestation of the spiritual realms, so we can use the physical world to affect spiritual harmony; Man to Man, and Man to G-d.
Contrary to what many may think, ‘an eye for an eye’ is not to be understood literally. It is a metaphor. It is not about physical retribution. It can most simply be understood (like the other metaphorical references in this Torah verse) as compensation for loss. In the case of the loss of an eye compensation would be calculated on the value of the eye to the victim. It would be calculated based on the worth of the eye to the victims ability to earn and take care of his family. For example, a jewelers eye would likely have a higher worth than a farmer. >
MISHPATIM ;
Secret of Infinity
and Recovery
Inspired by the teachings of Harav Yitzchak Ginsburgh and Rabbi Moshe Genuth
The Finite-ness of God’s Infinity:
The miraculous revelation at Sinai in Parshas Yitro gave us a glimpse of Infinity. It was a revelation of God’s limitless nature. In contrast, Parashat Mishpatim reveals His ability to be limited by the finite. To explain this concept we will touch upon a profound subject discussed in Kabbalah and Chassidut.
Human intellect is limited. By nature, we cannot perceive the essence of infinity. For example, we might imagine millions and trillions of stars in the universe, but we cannot truly imagine an infinite number of stars. It is beyond our ability to comprehend something so vast.
Moreover, to the human mind , something that is limited cannot be unlimited at the same time. There is an essential contradiction between the finite and the infinite.
This then creates an existential paradox; if God is infinite, then He cannot be finite; therefore, His infinity must then include the concept of that which is limited! Expressed more simply, if God is perfect, He must also be imperfect; but, if He is imperfect, then He is not perfect! This defies human logic as we are a being of a construct of a body and soul; a finite physical being and the interinclusion of infinite spiritual soul. We can never truly know the infinite nature of G-d.
Kabbalah explains this conundrum by teaching us that God is the ultimate paradox of all paradoxes. He is inside and beyond time and space… simultaneously. By creating our reality, which is governed by limits, the Almighty demonstrates that His infinity is so all-encompassing in that it contains both the power of finite limitation simultaneously with boundless infinity.
The Torah and the Commandments that was revealed at Sinai is the essence of God. It contains both aspects of the paradox of creation: the finite and the infinite. In the mindful action of the mitzvot we become a conduit, a partner and beneficiary of these powers.
For our tshuvah in recovery as all our tshuvah in all our affairs to be meaningful, elevated and rectified, there must be a way to connect the finite (physical) to the infinite (spiritual). This occurs with a conduit of a holistic physical and spiritual program of rectification…. with the mindful thought and action through the conscious connection with G-d; His Torah, the Laws, Ordinances and Mitzvot.
Journey of the Soul; Reincarnation and Kashruth
And a Kabbalistic Insight on Reincarnation and Kosher – The ARI
Inspired by the teachings of Harav Yitzchak Ginsburgh and Rabbi Moshe Genuth
Mishpatim 23:19 The choicest of the first fruits of your soil you shall bring to the house of the Lord, your God. You shall not cook a kid in its mother’s milk.
From this verse we come to understand the prohibitive law of kashruth that we do not eat milk and meat.
There are however further insights regarding this halacha such as how much time shall pass between consumption. Most interesting to this idea is the Kabbalistic insight into this prohibition.
Kabbalah teaches that Milk/Dairy is associated with the forces of Chesed – Loving Kindness, and Meat is associated Gevurah – Strength and Might and Fire are opposing forces. If meat is consumed first, ‘the Gevurah as the heat or fire of the Meat will rise (as heat rises) and intermingle to conflict with the opposing force of the Chesed of Dairy/Milk.
The Holy Ari teaches the Kabbalistic insight that sparks of holiness in a Jew (his soul) that have not been rectified may return (reincarnate) in 1 of 4 taxonomical Kingdoms;
- A Man – A Speaker; as A) a Jew, or B) a Non Jew
- Animal Kingdom
- Horticultural Kingdom
- Mineral Kingdom
The purpose of our journey through a physical existence is to give us the opportunity to rectify ourselves and the world. Hashem has provided several ways for this to be possible. One of these mechanisms is reincarnation.
One such incarnation of a past souls’ yet unrectified spark(s) may be that (amongst many possibilities), the unrectified spark of a soul has come to rest in a cow that is chosen to be suitable and is prepared in a kosher manner. The spark is then consumed in an appropriate kosher and rectified manner. The yet unrectified spark of holiness then becomes part of that Jews soul (consumed through the meat) , and on behalf of the one whos ‘spiritual sparks’ have fallen’ , the Jew, through his Mitzvot will by his merit and Hashem, elevate himself and the acquired unrectified spark. He will have done a tikun for himself and the inclusive unrectified spark of the soul he consumed, ultimately benefiting all of mankind and the unity of the Jewish Nation.
We can elevate the sparks of a Jewish soul and the Jewish Nation where our fellow Jew of past was unable to. By the eating of kosher food and by living, learning and teaching Torah we can elevate ourselves, others… Tikun Olam (rectification of the world) with the guidelines and mindfulness of Torah and G-d.
Leib Getzel (Lawrence) Lax
Addictions and Counseling
lawrencelax.com
lawrenceJlax@gmail.com