1. The Court’s Role in Resolving Disputes
In this week’s parsha—Teitzei—we find a verse discussing what happens when there is a quarrel, a riv—an argument or fight—between people. The Torah describes the process: the parties come to court (v’nikshu el hamishpat) and the judges hear their arguments. The verse then says, vihitzdiku es ha-tzadik, vihirshiu es ha-rasha—they will declare the innocent one right and the guilty one wrong. Here, tzadik does not mean someone who is always righteous, but rather the one who is correct in this particular case. Similarly, rasha refers to the one found at fault in this dispute.
The Torah continues with details about penalties, such as lashes, if applicable. But the Rebbe asks: why does the verse need to state explicitly that the court will declare one side right and the other wrong? Isn’t that obvious? That is, after all, why people go to court—to determine who is correct and who is at fault. These words seem extra and unnecessary.
2. Disagreement Versus Quarrel: The Deeper Lesson
The Rebbe notes an important distinction in how disputes are described in Torah. Sometimes, as when Moshe Rabbeinu appointed judges at Yisro’s suggestion, the Torah uses the word davar—a matter or issue that needs resolution. In such cases, people seek guidance because they are unsure of what is right; they want to know what to do and are ready to accept a ruling.
An anecdote illustrates this: A butcher brings an animal to a rabbi for inspection. If it turns out not kosher (treif), he suffers a financial loss but accepts it without complaint because he trusts the rabbi’s authority and wants to follow Torah law. However, when two people quarrel over money and go to court, whoever loses often feels resentment—not just over his own loss but over the other person’s gain.
This shows that sometimes people genuinely want clarity from Torah or from a rabbi, while other times they are simply fighting each other. Rashi comments that if you have a fight (riv), you won’t have peace; fighting leads only to further conflict. The Rebbe explains that when there is true fighting rather than just disagreement, even a rabbi or judge can only declare who is right and who is wrong—they cannot make peace between them.
3. Seeking Compromise Versus Drawing Lines
The ideal approach in any dispute is for a rabbi or judge to seek compromise and try to satisfy both sides. This works when there is merely a difference of opinion or misunderstanding (davar). But when it escalates into a full-blown fight (riv), compromise becomes impossible; all that remains is for the court to rule on who is correct.
The story of Lot and Avram’s shepherds illustrates this point: their quarrel led not to peace but to separation because their conflict had become too intense for reconciliation. The lesson here is clear: we should strive never to let disagreements deteriorate into fights. Once it becomes a riv, even Beis Din can only declare winners and losers rather than restore harmony.
This idea applies broadly—whether in shul politics or personal relationships. Disagreements should be kept civil and respectful so they do not devolve into destructive quarrels where no true peace can be achieved.
4. The Obligation of Justice Even Amidst Conflict
The verse teaches that even if parties come before Beis Din purely out of animosity rather than genuine desire for resolution, Beis Din must still accept their case and rule justly. The court cannot refuse justice simply because there is fighting involved; its responsibility remains to protect the innocent and uphold justice.
This principle has broader implications for society as well: without courts providing fair rulings, society would descend into chaos and robbery (chamas). Before Rosh Hashanah especially, ensuring proper judgment protects both individuals and communities from injustice.
The takeaway is that while we should always try to prevent disagreements from becoming fights, once conflict arises it remains essential for courts (and by extension all leaders) to pursue justice faithfully.
5. Lessons on Disagreement in Contemporary Life
The Rebbe’s insight extends beyond legal disputes into everyday life: disagreements are inevitable—whether about politics, religion, or even public health issues like COVID-19. As a rabbi observes in shul discussions, debates can quickly escalate if not managed carefully.
The key is maintaining respect despite differing opinions—avoiding bullying or degrading others simply because they see things differently. If we allow disagreements to become personal fights (riv), then no amount of adjudication can restore peace between us.
6. The Prohibition of Mixing Species: Kilayim
The parsha also discusses Kilayim—the prohibition against mixing species in various forms: mating animals of different species, wearing garments made of wool and linen together (shatnez), or planting different crops together.
A specific example given by the Torah involves plowing with an ox (a kosher animal) and a donkey (a non-kosher animal) yoked together. Rashi explains that this prohibition extends beyond just oxen and donkeys—it applies to any two species being plowed together.
Certain codifiers debate whether this applies only to kosher with non-kosher animals or also includes two different kosher species (like an ox with a sheep). Some authorities connect this prohibition with concerns about leading animals into situations where they might mate improperly (Tzar Baalei Chayim—pain for living creatures). Others see it as an independent prohibition unrelated to mating concerns.
7. Deeper Reasons Behind Kilayim Laws
Kabbalistic sources offer further explanations for these laws: One reason given is that mixing clean (kosher) with unclean (non-kosher) animals allows spiritual “nurturing” from impure sources—a dynamic best avoided even during shared labor like plowing.
A second mystical explanation relates each animal type with spiritual qualities: an ox represents strength (gevurah) while a donkey symbolizes kindness (chesed). Mixing these energies disrupts spiritual harmony just as mixing incompatible character traits can create discord among people or animals.
An additional practical reason involves animal welfare: since oxen chew their cud constantly while donkeys do not, pairing them together causes distress for the donkey who sees his partner eating non-stop while he cannot—a violation of Tzar Baalei Chayim. This highlights how Torah law seeks kindness even in agricultural practices.
8. Spiritual Lessons from War: Confidence Through Faith
The parsha opens with laws about going out to war: “When you go out over your enemies.” The wording “over your enemies” (rather than “with your enemies”) teaches us something profound about confidence rooted in faith.
The Rebbe explains (based on teachings from previous Rebbeim) that victory begins with mindset: soldiers march out singing songs of triumph before any battle has been fought because they trust not only their own strength but Hashem’s promise of success.
This lesson resonates especially today regarding our prayers for those held captive (shel shivya) under cruel conditions in Eretz Yisrael. We pray that Hashem will deliver them into our hands swiftly and safely—“L’Hashem ha-yeshua”—salvation belongs to God alone. Our faith gives us strength as individuals and as a nation facing challenges both physical and spiritual.