7572 —הבנת פרשת משפטים והפנמת לימודי התורה

B"H, 20 Shevat, 5721.

Brooklyn.

Shalom u'Vrachah!

I acknowledge receipt of your letter with the good news regarding the exam results, that they were able to answer properly and clearly. Thank you, thank you for the satisfaction and true pleasure caused by this report. In G‑d's measure—measure for measure but multiplied many times over—may you receive good tidings that bring true satisfaction in all your matters.

This is also connected to the theme of the day—the weekly Torah portion and its beginning: "Ve'eleh HaMishpatim Asher Tasim Lifneihem" ("And these are the laws that you shall set before them")—to show a pleasant face, etc. And in the words of our Rebbe (Hilchos Talmud Torah, end of ch. 3): until the students understand the depth of the law well in its reasoning, to place before them a reason that settles their learning and places it in their hearts, etc.

May it be G‑d's will that this be fulfilled among both the students and those who set things before them, as explained by our Rebbe as well in his sefer Torah Or on this verse: "lifneihem"—to their inner selves.

This also answers an apparent question: Surely placing it "before them" is required for all areas of our Torah learning; yet specifically with mishpatim (laws) does the verse use this language—even though it's actually with chukim (decrees) that such instruction is most needed, since rational mitzvos are easier to understand with reasons that settle one's learning, unlike those about which it is said: "A decree I have decreed; you have no permission to question." According to the inner explanation from Chassidus revealed in our generation—the placement within one's inner soul—it becomes clear: Rational mitzvos that are easily understood do not arouse or connect as deeply with one's inner soul as do chukim and decrees. Therefore, it must be written that even mishpatim require being placed within one's innermost self.

This also answers another wonder: Why does Parshas Mishpatim begin with the law of acquiring a Hebrew servant sold by Beis Din for theft? This seems odd—why start with a negative act where someone violated G‑d's command so severely he cannot repay his theft? And before we've even learned how much a thief must pay! Plus, this only applies when Yovel is observed. Based on what was said above, this too is understood: The effort to place Torah within one's innermost self requires toil both spiritually and physically. Even though everyone fears Beis Din (earthly court), fear of Heaven is different—as Rabbi Yochanan ben Zakkai said: "If only their fear of Heaven matched their fear of flesh and blood" (see Tanya ch. 41). Sometimes a spirit of folly enters and causes one to sin against Above; but fear of Beis Din remains. This is why a thief is considered worse than a robber according to Rabbi Yochanan ben Zakkai (Bava Kama 79b). Thus immediately after Matan Torah—as per the order in Scripture—the process begins: turn away from evil; Beis Din—the heads of Israel's thousands (see Tanya ch. 242)—help him who stole so that for six years he works (the six weekdays or six millennia), and on the seventh he goes free—Shabbos and eternal rest (see there in Torah Or).

Summary

The Rebbe teaches that true understanding and internalization of Torah applies not only to rational mitzvos but also to decrees beyond reason. By striving to reach our innermost selves through study and action—even when difficult—we fulfill G‑d's intent more deeply.