Chazzan Michael Simons Sheet - Parasha Mishpatim

Rosh Chodesh Adar 5781

‫זכור ושמור בדבור אחד נאמרו‬

[22:6]

-‫פרשת משפטים‬ ‫שקלים‬ ‫ה׳תשפ׳׳א‬

Issue No: 481

‫ִּתן ִּאיׁש אֶ ל ֵּרעֵּ הּו כֶסֶ ף אֹו כ ִֵּּלים ִּל ְׁ​ׁשמֹר‬ ֵּ ‫כִּ י י‬

If a man gives his neighbour money or items to look after The Torah describes three different types of shomrim (custodians). They are a shomer chinom, who guards someone else’s property without reward, a shomer sochor, a paid guardian, and a sho’el, a borrower. The Imrei Emes explains that the Torah is describing three levels of motivation, which can cause a person to take responsibility for another person’s property. The shomer chinom acts altruistically, desiring nothing more than the opportunity to assist another person. The shomer sochor needs the promise that he will accrue some benefit as a result of his helping his fellow man. The sho’el represents someone for whom the promise of reward or payment in due course is insufficient. His looking after the object in question is predicated on his experiencing some advantage throughout the time that it is in his possession. The Imrei Emes goes on to elaborate on this idea in the context of bein odom la’Mokom (one’s relationship with Hashem) by reference to the three paragraphs of the Shema. He notes that, in life, a person is a custodian of the talents with which Hashem has endowed him. The first paragraph of the Shema, ve’ohavto es Hashem Elokecho (you shall love Hashem your G-d) indicates the loftiest, most selfless level of service to Hashem, where there is no ulterior motive whatsoever; there is purely a desire to perform the will of Hashem. Like the shomer chinom, such a person is wholly uninfluenced by any recompense that he might ultimately receive for his good deeds. The second paragraph of the Shema speaks of great reward in this world that can flow from the observance of Hashem’s mitzvos. This corresponds, like a shomer sochor, to a person who needs the encouragement of a tangible return for his service of Hashem. The third paragraph of the Shema, dealing with the mitzvah of tzitzis alludes to the sho’el, who gains from the actual use of the object borrowed. Thus, a person wearing tzitzis sees them, is constantly reminded of all of the mitzvos and is then brought closer to Hashem, thereby enriching his life.

[21:2]

‫ֵּׁשׁש ָׁשנִּים יַ ֲעבֹד ּובַ ְׁשּׁ ִּבעִּ ת יֵּצֵּא לַ חָ ְׁפ ִּׁשי ִּחנָּם‬

Six years he shall work and in the seventh he shall go out to freedom without charge Rav Yehoshua of Belz points out that the word u’vash’vi’is, meaning in the seventh year of servitude, is written without any letter yud, so that it could be read u’veshivas, suggesting a cardinal number interpretation implying all seven years rather than the ordinal seventh year. Shivas here would then be akin to its usage in shivas yemei hamishteh – the seven days of festivity following a wedding. The Rebbe suggests a powerful lesson that can be derived from this reading of the word. He explains that an eved – a person who is sold into slavery for seven years, must have been responsible for aveiros (sins) that caused this terrible fate to befall him. Throughout the period of time when he is required to serve his master, the servant’s avodas Hashem (observance of his personal obligations to Hashem) is seriously compromised, because his time is not … page 2 We hope that these Divrei Torah, which are designed especially for use during the seudos, will ‫ בע״ה‬enhance your Shabbos and may they hasten refuos and yeshuos to all who need.

The Levush writes that on Shabbos we can attain higher levels of wisdom as it is a day especially designated for this purpose. Therefore, we should seek ways to increase the amount of Torah that we discuss on this holy day.

‫ שבת שלום & גוט חדש‬/‫גוט שבת‬ ms

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[21:19]

‫ִּתן ו ְַׁרפּ ֹא י ְַׁרפֵּּ א‬ ֵּ ‫ַרק ִּׁש ְׁבתֹו י‬

He shall pay only for the loss of his time and surely provide for his cure A man once came to R' Baruch Mordechai of Koidanov.

Signs of intense physical suffering were etched on the man's face. "Rebbe", said the man, "I have been suffering terribly for a long time. I beseech you that you should give me a brocho so that I might be healed from my illness”. "I will give you some advice", responded the Rebbe. "Be especially careful to avoid Shabbos violations and try your utmost to honour the Shabbos. Do this and Hashem will grand you a complete and speedy recovery.”

The man took upon himself increased scrupulousness in his observance of Shabbos, just as the Rebbe had recommended. Within a short period of time, his pains and torment began to subside until, in due course, they disappeared altogether. "Do not think that I performed a miracle", the Rebbe told those close to him. "It is a 'treatment' that the Torah itself recommends, as the possuk states: ‫רק ִּׁש ְׁבתֹו י ִֵּּתן ו ְַׁרפּ ֹא י ְַׁרפֵּּ א‬. ַ The word ‫ִּׁש ְׁבתֹו‬ (his lost time) can also be read as ‫ׁשבָּ תֹו‬, ַ meaning "his Shabbos". Thus, the possuk can be translated as: "Let him give his Shabbos and he will surely be healed”. That is, if a person pays attention to his Shabbos observance and honours the special day as is befitting, then Hashem will provide him with a complete recovery.

‫משנכנס אדר מרבים בשמחה‬ Mi’she’nichnas Adar marbim be’simcha – with the advent of chodesh Adar, we must increase our joy. How is it thought that simply by a calendrical event can one put aside life’s woes and transmogrify into a state of simchah? The Ba’alei Mussar compare the situation to a room used for rubbish and old items into which is placed a small vial that gives off a pleasant scent. Though filled by the fusty and disagreeable smell of the room’s contents, the nice scent will ameliorate this a little. Not wanting to move the contents but still wishing to improve the odour of the room, the owner places in it more and more sweet-smelling items until they become the dominant perfume in the room. In the same way, though our trials and tribulations will remain, we must be marbim be’simcha – add joy and positivity in increasing measure until it becomes overpowering, and we do this through emunas Hashem.

Mimini Michoel

Continued from page 1

… his own. When he is ultimately released to freedom in the seventh year, he looks back and reflects on his aveiros and the wasted years that they have caused him. This introspection causes the servant anguish and he feels dreadful. In His abundant chessed (kindness) Hashem takes note of the freed man’s pain. The genuine and profound remorse that the former servant feels pushes open the sha’arei rachamim (gates of mercy) in shomayim and Hashem considers it as if all of the seven years of servitude were spent in avodas Hashem. This is the reason for the unusual spelling of the word, rendering it as u’veshivas. In one moment of sincere sorrow, the former eved recovers all the years that went by during his thraldom. The Rebbe adds that this same concept applies to anyone who experiences a difficult period in his life such that it steals his time. If when the period is over and the issues have been resolved, a person has true regret over the time lost from higher, more spiritual, endeavours, then it will be reckoned by Hashem as if the lost time was well spent. We must always remember that even from an ostensibly negative subject matter in the Torah hakedoshoh, positive and uplifting lessons can be learned to apply in our own lives.