Mishpatim Metamorphosis

The Talmud (Baba Kamma 30a-b) teaches that a person must take great care in leaving sharp objects in places where they can cause damage or injury. For example, if a person builds his fence out of thorns or places shards of glass in a fence, he will be responsible for any injuries that take place. Rav Yehuda concludes this discussion by saying that someone who wants to become pious should take great care regarding the laws of nezikin, damages. Rava says that he should keep the rules enumerated in Masechet Avot, and some say he should keep the laws of Brachot. We can readily understand how learning Mesechet Avot and Brachot will help a person attain higher levels of piety, but how does learning the laws of damages affect one’s spiritual devotion?

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The Slonimer Rebbe in Netivot Shalom offers a few perspectives in response to this question. He quotes the teaching of the Maharal that a person can achieve wholeness in three main areas: bein adam lachaveiro, in his interpersonal relationships, bein adam laMakom, in his relationship with G-d, and bein adam le’atzmo, in his relationship with himself. He notes that the word “chasid” comes from the root “chessed,” lovingkindness. A pious person is one who’s whole nature is infused with the desire to do and share goodness. Such a person will take the greatest care not to harm the property, body or feelings of another. Learning the various details involved in the laws pertaining to damages develops a person’s awareness to live with a heightened sensitivity to protect what belongs to others, thus achieving wholeness bein adam lachavero. Further, learning Pirkei Avot develops one’s middot and a higher self-consciousness, bein adam le’atzmo. Finally, learning masechet Brachot develops a greater appreciation for Hashem’s everlasting bounty and benevolence, enhancing his growth bein adam laMakom.

On a more esoteric level, the Netivot

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“Im when tiness, the bor (pit) represents despair, mav’eh (man/teeth) represents the desire for physical pleasures, and hev’er (fire) represents passion. One who wants to become a chasid must be ready to work on these primary aspects to correct any “internal damages” that may lead him to sin.

Rav Yerucham Levovitz, in a classic piece in Da’at Torah, notes that learning the laws of damages and interpersonal relationships leads one to learn more deeply about himself. One can’t possibly understand the consequences or scope of damaging another’s property without first discerning his own sense of self, his values and convictions. We find a classic example in you lend money to My people, to the poor Rashi expounds, “look at yourself as the poor person.” You can only lend money to another if you first step inside his shoes, feel the humiliation of knocking on doors, identify with the rejection and despair, get in touch with his desperation to retain his dignity. If one learns the laws of nezikin with an attitude of understanding and sensitivity to others, he will automatically become more refined and worthy of the title “chasid.”

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