Mishpotim

The Parsha of Mishpotim begins with the word Vo’Eileh, And These. Rashi comments that when the first word of a parsha begins with the letter Vov "And", this connotes that the parsha in some way connects to the previous parsha. In this parsha too, Rashi says that the vov connotes that just as the words of the last parsha, Yisro, when we received the Torah, were from Sinai, so too the words of parshas Mishpotim are from Sinai. What can we learn from this for our personal lives?

In an earlier blog we explained the three types of mitzvos: eidus or mitzvos, chukim, and mishpotim. Eidus are laws which testify to our appreciation of miracles and events that Hashem did for us, such as Pesach and Succos. Chukim are laws that essentially have no overt reason but are observed purely as a way of showing that we are totally subservient to G-d’s will. Mishpotim are civil laws that any human society would institute such as robbery, murder, civil damages and torts, and contracts. Go to the blog on V’Hoyo Eikev and see the discussion on this.

In last week’s parsha where we are told how we received the Torah, we see an intermingling of spiritual and corporeal experiences. The whole experience was essentially spiritual in nature yet the spirituality was so real that we actually felt it on a material level. This week’s parsha seems totally corporeal, civil laws. Yet Rashi says that the vov at the beginning connects the two parshios. What we can learn from this is that our spiritual actions and experiences should connect us so completely with Hashem such that they actually feel real, gashmiyusdik or material. And that conversely our materialistic endeavors and experiences should be done on such a level so that we feel and acknowledge that G-d directs us and supports us. Our materialistic lives should also connect us with Hashem.

Krias Shema Twice Each Day

We all know that the Torah mandates reciting Krias Shema twice each day, once at night and once in the morning. VeDibarto bom beshivtecho beveisecho uve’lechtecho baderech uve’shochbecho uve’kumecho. And you shall recite these words while at home and while you walk in the street and when you go to bed at night and when you awake in the morning. The verse just prior to this verse commands putting on Tefilin each day. We know that the practical obligation of Tefilin is only to wear them during the Shachris or morning services, not at any other time during the day. Since the chapters comprising the Shema are also in Tefilin, why then the obligation of reciting Krias Shema twice daily but putting on Tefilin only once daily?

The first halacho discussed in the Mishna of the first tractate, Berochos, is that of the obligation to recite Krias Shema twice daily. We would think that the Mishna would state that the obligation to recite Krias Shema would follow the language of the Torah. Me’eimosei korin es ha’Shema, from what time do we recite the Shema? We recite Shema twice daily, at night after sunset and in the morning after sunrise. However, Rabbi Yehuda Hanosi, Rabbeinu Hakodosh who compiled the Mishanayos, uses a very interesting analogy to another halocho in setting the mandated time for the Shema; when the Cohanim enter the Bais Hamikdosh to eat teruma or other holy foods. This was after sunset, at nightfall. A cohein who became unclean for any reason and subsequently underwent a ritual cleansing process completed the process by dipping his whole body into a kosher ritual bath, the mikva. This was done immediately in the morning after his unclean period ended. However, the cohein could still not eat holy foods such as sacrifices or teruma until after nightfall. He was called a “tvul yom”, a person who had undergone the mikva process but still had to wait for herev shemesh or sunset, actual nightfall to be perfectly ritually clean.

Interesting analogy but the question begs itself, why? Why did Rabbeinu Hakodosh use this particular halocho as the analogy instead of just stating we recite Shema after nightfall? In the Foreword to his sefer Eglei Tal, by the famous Avnei Nezer Rabbi Avrohom Bornstein, there is a very interesting explanation by his father, the author of Agudas Eizov. He states this question and then proceeds to posit a very seminal concept of what Krias Shema accomplishes. Well known is that Krias Shema is the acceptance of ohl malchus shomayim and ohl mitzvos, the acceptance of Hashem as the Ruler of all creation and the acceptance of all the mitzvos in the Torah, including Rabbinical commandments and decrees. This acceptance is supposed to encompass all our actions and thoughts constantly. Since during most of the day we concern ourselves with our daily routines of working, eating, etc., how can we still keep this acceptance in our minds on a constant basis?

In answering this question, the Agudas Eizov first explains the concept of herev shemesh. Why isn’t an unclean person ritually clean as soon as he or she undergoes a mikva cleansing? Why the requirement to wait until after herev shemesh? He states that since the unclean person was as yet unclean during a part of the day, prior to the cleansing in a mikva, an unclean “spiritual impression” remains for the entire day until the onset of a new day, herev shemesh, nightfall. With a new day in which the person is now clean, the unclean impression disappears. And just as such a concept exists for unclean situations, so does this exist for Kedusha, holiness. When a person accepts upon themselves Malchus Shomayim, the Reign of Hashem, during the morning recital of Krias Shema, even though the person goes about their daily routine, often forgetting the Krias Shema recital and their acceptance of Hashem’s rule over creation, the initial impression of the holiness of their acceptance remains attached to their soul throughout the whole day. At night with the advent of a new time period, we have to recite a renewal of our acceptance. And then again the next morning with the advent of a new day. This explanation may also explain why we don’t recite Krias Shema during the afternoon mincha services. There is no need since it is still the same day.

Emes V'Yatziv

Our Holy Sages, members of the Sanhedrin after the return of the Jewish nation to the Land of Israel after 70 years of the Babylonian Exile, were called the Anshei Knesses Hagedoloh. They compiled and instituted a set order of prayers for daily, Shabbos, and YomTov services. The Sages mandated three prayer services, Shachris in the morning, Mincha in the afternoon, and Maariv in the evening. Following the commandment in the Torah to recite Krias Shema, which is the verses of V’ohavto and of V’hoyo im shemoa twice daily, the Sages included these two sets of verses along with the chapter on Tzitzis to be recited during the Shachris service and the Maariv service. As part of the Krias Shema set of prayers they compiled two blessings before and one after the Krias Shema for Shachris and two blessings before and two after for the Maariv. This essay will discuss the one blessing after the Shema in the morning, Emes V’Yatziv.

The Talmud in the Tractate Brochos says, Raba states that one should recite Emes V’Yatziv in the morning and Emes V’Emuna in the evening. His basis for this is the verse from Tehilim, L’Hagid baboker chasdecho v’emunoscho baleilos. We should profess G-d’s loving kindness in the morning and our faith in G-d at night. Raba says that the word Yatziv used in the morning connotes a strong avowal and acknowledgement of G-d’s action as we see them as clear as the day is bright. However in the evening we rely on our faith in G-d since the evening is dark and we don’t see the Hand of G-d as clearly as during the day.

I would like to posit a seminal concept of faith based on this verse. We know that pure faith in
G-d’s existence and His personal supervision of each human is central to Judaism. The verse tells us that G-d often does miracles, small or large, many seemingly normal daily occurrences, which show us as clear as day that He exists and His Hand is active in our daily life. This is L’hagid baboker chasdecho, we will strongly profess His loving kindness as during the day, when each action is as clear as day. Why? In order that at night, during times when G-d’s daily supervision is veiled by the travails of our daily life, we will still have faith in Him. V’emunoscho baleilos, we will have faith during the nights when we don’t see G-d’s hand as clearly as during the day.

As stated earlier, the morning recital of the Krias Shema verse and the three sets of verses, You shall Love G-d, You shall pay heed to G-d, and the mitzvo of Tzitzis, is followed by the prayer of V’yatziv. The first 15 words begin with the letter Vov, which means “and”. The custom is to start the prayer of V’yatziv with the last word of the Krias Shema trilogy – Emes, Truth. This is to acknowledge that the following 15 attributes of the Krias Shema are absolute Truth. Abudrahem, who explains the compilation of each prayer and its meaning, says that these 15 attributes are symbolic of the 15 chapters in Tehilim that begin with Shir Hamalos, a Song of Elevations. These chapters are in turn symbolic of the 15 steps leading up to the Bais Hamikdosh. I think that internalizing these words and concepts, both of Krias Shema and Emes V'Yatziv, will in turn elevate our daily thoughts and actions and allow us to live our daily lives in accordance with the vicarious Kedusha or Holiness of actually being in the Bais Hamikdosh.

Daas Zekeinim Mibaalei Hatosfos in their commentary on Chumash on parshas Pikudei have a novel interpretation of the silver vovim or connections for the Mishkan’s amudim or columns. Moshe Rabbeinu gave an accounting of all the silver collected for the building of the Mishkan. He inadvertently forgot about the15 extra silver connectors for the amudim. When he recalled this he gave 15 acknowledgements to Hashem for helping him remember. They learn this from the verse in parshas Vayakheil chapter 36 that says that the people brought material for the Mishkan until there was so much that there was V’Hoseir, leftover. There are 90 letters in this verse connoting the 15 times Vov or 6 for the 15 extra vovim of the amudim. In the merit of Moshe’s 15 prayers of praise the Sages instituted 15 words of praise in the daily morning Yishtabach prayer. In addition, 15 words of Blessing in the daily morning Boruch She’omar prayer. And finally 15 words in V’Yatziv that begin with the letter Vov connoting the vovim of the amudim.

Rabbi Chaim Yosef of Baghdad, the author of Ben Ish Chai, in his discourse on parshas Shemos states that the 15 words beginning with Vov should be recited together and also be said with the word Hadovor which follows, which are the Words of the total Krias Shema prayer. Hadovor begins with a Heh. He gives no reason but merely states that this is Sod, Secret, and the way one should recite this prayer. I think we can explain this as follows, albeit on a mystical or Kabbalistic level. The letter Heh according to the Zohar connotes the creation of the universe, or what we know as “corporeal reality”. The words of Krias Shema acknowledge our belief in G-d’s supervision and spiritual support of our corporeal existence. G-d’s supervision and support is accomplished through the seven spiritual Sefiros or Attributes. The sixth Attribute is Yesod which means Foundation. The Sages compiled and instituted in our daily prayer service an acknowledgement that these 15 concepts are the foundation for our belief and faith in the supervision and support that G-d gives to Creation on a daily and constant basis.

I will now discuss and explain each word and concept. The V’Yatziv prayer basically avows that Hadovor, these words of Krias Shema, are all True and etc. Keep in mind that we are stating that each concept is True. As if the word Emes – Truth – comes before each word beginning with the Vov – And.

V’Yatziv – and Certain. Yatziv also connotes the idea of being solid and straight. We begin our avowal of the words in Krias Shema by stating that they are certain and solidly established in creation.

V’Nochon – and Correct. Each word and concept is correct and perfect.

V’Kayom – and Enduring. The words and concepts in Krias Shema were True when they were initially stated and have endured and remained true throughout the millennia.

V’Yoshor – and Straight. These words are straightforward and right in their basic idea of our love and respect for G-d and his actions.

V’Neemon – and Faithful. The words of Krias Shema have remained faithful to the Jewish people at all times and through all our tribulations.

V’Ohuv – and Beloved. Connoting the love that we profess in the first part of Krias Shema for
G-d.

V’Choviv – and Cherished. We have cherished these concepts and will continue to cherish them forever. We acknowledge that we too are cherished by G-d.

V’Nechmod – and Desirable. Connoting that the words of Krias Shema are more desirable to us than gold and precious gems.

V’Noim – and Pleasant. Each word gives us a spiritual pleasure when we think of them and internalize the concepts they symbolize.

V’Norah – and Awesome. We become awed by the words of Krias Shema and in turn respectful and loving of G-d for what He does for us.

V’Adir – and Mighty. Krias Shema connotes the greatness and might of G-d through His actions in the world.

U’Mesukan – and Proper. Each concept is correct and proper and should be our basis in all that we do.

U’Mekubal – and Acceptable. We whole heartedly accept all the words of G-d with all our entire devotion and are ready to give all our resources to serving
G-d in any way.

V’Tov – and Good. We accept through our daily avowal of the ideals of Krias Shema that everything that happens is the Hand of G-d and is eternally good.

V’Yofeh – and Beautiful. Every idea, every word, and every concept in the three parts of Krias Shema have a spiritual beauty that should encompass all our actions and make our service to
G-d beautiful in all its ways.

And finally these 15 concepts connect to the word Hadovor which connotes all the words of Krias Shema. As stated earlier that the Ben Ish Chai says that we should say all 15 words together and connect them to the word “Hadovor” to show that all 15 words and their underlying concepts are the basis for the words and concepts of Krias Shema. Hadovor, the words of Krias Shema are Emes True V’Yatziv etc.

Note: These explanations are based on the Abudrahem on Krias Shema and its prayers. I strongly suggest learning the whole piece of Abudrahem. Your Krias Shema will never again be the same.