17 Feb Mishpatim Shorts; 1/An Eye for an Eye -2/Infinity-3/Milk-Meat, Kashrut, Reincarnation
Mishpatim:
An eye for an eye..
Mishpatim ch21;
24. an eye for an eye, a tooth for a tooth, a hand for a hand, a foot for a foot,
25. a burn for a burn, a wound for a wound, a bruise for a bruise.
The written Torah as received at Sinai comes to us 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 to acquire balance and harmony and DAAS (Knowledge) of Torah.
The physical world is a representation and manifestation of the spiritual realms, so we use the physical world to affect spiritual harmony; Man to Man, and Man to G-d.
Contrary to popular thought, ‘an eye for an eye’ is not to be understood literally. It is a metaphor. It is not about physical retribution. In it’s most simple understanding, it (like the other metaphorical references in this Torah verse) is about 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
HaRav Yitzchak Ginsburgh
excerpt; www.inner.org
The Finite-ness of God’s Infinity:
The breathtaking revelation at Sinai gave us a glimpse of Infinity. This was the revelation of God’s limitless nature. In contrast, Parashat Mishpatim reveals His ability to be limited by the finite. To explain this sentence, 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.
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 infinity. This then creates an existential paradox; if God is infinite, then He cannot be finite; therefore, His infinity 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.
Kabbalah explains this conundrum by teaching us that God is the ultimate paradox of all paradoxes. By creating our reality, which is governed by limits, the Almighty demonstrates that His infinity is so all-encompassing that it contains both the power of finite limitation together with boundless infinity.
The Torah that was revealed at Sinai is the essence of God. It contains both aspects of the paradox of creation: the finite and the infinite. >
Journey of the Soul; Reincarnation and Kashruth
And a Kabbalistic Insight on Reincarnation and Kosher – The ARI
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 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 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 Abe prepared kosher. 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 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 of Torah
Leib Getzel (Lawrence) Lax
Addictions and Counseling
lawrencelax.com
lawrenceJlax@gmail.com