A
World Order Of Justice And Peace
Sichos in English
Shabbos
Parshas Mishpatim; 27th Day of Shvat, 5752
1. In Parshas Mishpatim, there is an allusion to the conclusion of the exile
and the beginning of the Redemption. Parshas Mishpatim is primarily concerned
with laws governing the social and business relations between individuals. In
the Mishna, these laws are included in the order Nezikin. Our Sages explain that
the entire order of Nezikin is a single tractate. In particular, this applies to
the three tractates of Bava Kama, Bava Metzia, and Bava Basra, which form a
single continuum. Therein lies a connection to the concepts of exile and
redemption. Generally, the concept of nezikin (damages) refers to exile.
In particular, the three tractates mentioned above refer to the three periods of
exile endured by the Jews: the Egyptian exile, the exile after the destruction
of the First Beis HaMikdash, and the present exile, which began after the
destruction of the Second Beis HaMikdash.
When
comparing these three tractates, a marked difference becomes apparent. Bava Kama
and Bava Metzia begin with negative factors, the four sources of damages and a
dispute over a lost article. Bava Basra, by contrast, begins with a description
of partners who voluntarily desire to minimize the damage one might cause the
other.
Similarly,
the conclusion of the tractate focuses on an increase in wisdom, alluding to the
ultimate increase in wisdom that will accompany the Era of the Redemption. The
increase in wisdom will nullify all the undesirable influences in the world.
Spreading
peace and unity serves as a catalyst for the Redemption. This is also reflected
in Parshas Mishpatim, for the purpose of the laws in the category of mishpatim
is to increase peace. In a similar context, our Sages relate that Tziyon
will be rebuilt through judgment, as it is written, "Tziyon will be
redeemed through judgment, and those who return to her, through tzedaka."
Significantly, we find an emphasis on deeds of kindness in Parshas Mishpatim,
which mentions the mitzva of offering interest free loans.
And
the tractate Bava Basra associates this with the Redemption, stating "great
is charity for it brings close the Redemption."
There
is an allusion to these concepts in the present days of the month, beginning
with the previous Thursday, the twenty-fifth of the month, which is associated
with the Priestly blessing that begins, "ko ["thus," which
is numerically equivalent to 25] shall you bless the children of Israel."
As our Sages mention, this blessing must be recited with feelings of love for
every member of the Jewish people. This blessing contains all the blessings
required by the Jewish people in a perfect manner, including the ultimate
blessing, the blessings of the Redemption.
This
leads to the twenty-sixth of the month, which is numerically equivalent to G-d’s
Name Havaya, which relates to the service of "I have placed G-d before me
at all times," a service that will hasten the coming of the Redemption and
the revelation of G-dliness throughout the world. (This revelation is also
connected with the recitation of G-d’s Name in the Priestly blessing in the Beis
HaMikdash.)
The
present date, the twenty-seventh of Shvat, is numerically equivalent to the
Hebrew word "Zach," which means pure, alluding to the pure oil
with which the menora in the Beis HaMikdash was kindled.
This
Shabbos is also the Shabbos on which the month of Adar is blessed. This blessing
is associated with Rosh Chodesh, the renewal of the moon. The renewal of the
moon after its concealment is used as an analogy for the Redemption and the
complete renewal of the Jewish people, who will in the future be renewed as [the
moon] is renewed. This is particularly true in connection with the month of Adar,
whose "mazal (source of influence) is healthy."
Our
Sages associate the month of Adar with joining one redemption (the redemption of
Purim) with another redemption (the redemption of Pesach). May we merit the
ultimate Redemption immediately, miyad, with all the significance of the
word "miyad." As explained on previous occasions, this word
refers to the three Jewish leaders associated with Redemption; Moshe, Yisroel
(the Baal Shem Tov), and David (who is referred to as Malka Meshicha, the
Anointed King). Most importantly, may we merit the simple meaning of the word
"miyad," that the Redemption come immediately without any
delay.
Swords
Into Plowshares:
The
headlines of the last days of Shvat this year (corresponding to the last days of
January, 1992) informed the world that the president of the U.S.A. – and a few
days later, a meeting of major world leaders – announced the intention to
significantly reduce arms budgets in favor of the more peaceful needs of
agriculture.
In
public addresses soon after, the Rebbe shlita declared that this news
signified a tangible foretaste of the Redemption envisioned by the prophet
Yeshayahu: "they shall beat their swords into plowshares, and their spears
into pruning-hooks; nation shall not lift up sword against nation, nor shall
they learn war any more."
Here,
before our very eyes, the major powers are proclaiming their desire to establish
a new and humanitarian world order of justice and peace.
Humanity
learned its first lesson in the ideals of justice and peace when G-d revealed
His Law to the people of Israel at Mount Sinai. It is thus no mere coincidence
that the recent meeting of world leaders took place at the time that Jewish
congregations around the world read the weekly Torah portion known as Mishpatim,
which begins with the words, "and these are the laws which you [Moshe
Rabbeinu] shall set before them." Analyzing the opening words of this
passage, the Sages explain that even the laws regulating interpersonal conduct,
which mortal understanding grasps and even dictates, should be observed by Jews
and gentiles alike, not by virtue of any transient social or intellectual
imperative, but by virtue of their Divine origin.
In
the addresses outlined in the essay before us, the Rebbe shlita teaches
us how to react to the headlines of our unique era. Living our daily lives in
the harmonious and brotherly spirit of the imminent Redemption will not only
grant us a foretaste of the Redemption, but will expedite its coming.
*
* *
The
Baal Shem Tov taught that everything a person sees or hears should provide him
with a lesson in his service of G-d. Therefore, when trying to comprehend any
event that takes place in the world at large, we should sensitize our perception
to look beyond that event’s overt socio-economic causes, and appreciate its
spiritual message.
In
this context, the events of the past week take on unique significance. In his
annual address to his people, the president of the most powerful nation in the
world announced major cuts in military expenditure with the intent that the
resources saved be devoted to agriculture and social improvements.
Directly
afterward, he met with the leaders of other world powers, including the leader
of the country which until recently had led an opposing bloc of nations, and
they joined in this path to disarmament, proclaiming their desire to establish a
new world order of justice and peace.
These
efforts are a foretaste of the fulfillment of the prophecy, "they shall
beat their swords into plowshares... Nation shall not lift up sword against
nation, nor will they learn war any more." For from "swords,"
representing armaments in general, these nations have agreed to make
"plowshares," implements that will cultivate the earth and feed the
world’s hungry millions.
***
In
their commentaries on the above verse, our Sages emphasize that the nations’
progress towards peace will be motivated by Moshiach. He will judge among the
nations and rebuke many peoples, and this will provide them with the impetus to
resolve their differences.
In
harmony with this motif, it can be explained that the above trend towards
disarmament and unity that we are witnessing results from the heightened desire
for the coming of the Redemption that has been expressed in recent years. Rabbis
have issued halachic decisions, ruling that Moshiach must come. The
attention of Jews – and of mankind in general – has focused on the imminence
of the Redemption and the subject has been highlighted in reports in the news
media.
This
process has effected changes within the world at large, producing developments
that anticipate the peace and harmony that will permeate the world in the Era of
the Redemption.
Nevertheless,
as we open our eyes and see so many signs of the Redemption, we cannot help but
wonder: Why hasn’t the Redemption actually come? We are at the pinnacle of
Jewish history, the time most appropriate for Moshiach’s coming – and yet he
has not arrived. Ad Masai?! How much longer must we wait in exile?
***
Not
only does the pattern of events in the world give us a foretaste of the
Redemption, it also demonstrates the nature of the activities necessary to
hasten its coming. The unity, cooperation, and sharing espoused by the world
powers reflect pathways that are fundamentally necessary in preparing the world
for the Redemption.
Our
Sages teach that G-d created the world so that He would have a dwelling place
among mortals. This ideal will be realized in the Era of the Redemption. What is
the essence of this concept? Just as it is in a person’s home that his
personality finds expression without restraint or inhibition, it will be in this
world, G-d’s dwelling place, that G-dliness will be revealed without
restraint.
To
allow for this revelation, unity is necessary. We see a precedent for this in
Jewish history. When the Jews approached Mount Sinai to receive the Torah, they
camped "as one man, with one heart." This oneness created the
spiritual climate necessary for the giving of the Torah. Similarly, to merit the
revelations of the Redemption, which will be a macrocosm of the revelations that
accompanied the giving of the Torah, we must join together in unity.
***
This
unity must be expressed not only on the level of feeling, but also through
concrete acts within the context of our daily lives. This is implied by our
Sages’ statement, "great is tzedaka, for it brings the Redemption
near." Sharing with our fellow men and seeking their material welfare
reflects how the bonds of unity that we share permeate every dimension of our
existence.
These
efforts should also be accompanied by spiritual charity, sharing knowledge. This
increase of knowledge will herald the coming of the era when "one man will
no longer teach another...for they will all know Me."
This
emphasis on deeds of kindness and tzedaka should be communicated to
others, Jew and gentile alike. As evident from the decision of the world powers
to "beat their swords into plowshares," the climate in the world at
large is ripe for these ideas to be accepted and implemented.
***
In
the Era of the Redemption "there will be neither famine nor war, neither
envy nor competition, for good things will flow in abundance... The occupation
of the entire world will be solely to know G-d."
In
these days, which are moments before the advent of that era, we have the
potential to anticipate this new and forthcoming world order, and to currently
live our lives in the spirit of the Redemption. We can express the interpersonal
unity that will characterize that age in our present conduct. These efforts will
hasten the coming of that era, when G-d’s all-encompassing Oneness will
permeate the totality of existence.
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