Assisting "Your Donkey"

We read in the Torah Portion of Mishpatim:[240] "When you see the donkey of your enemy lying under its load, you will [be tempted] to refrain from helping him, [but] you must come to his aid."

The Baal Shem Tov explains[241] that "donkey" -- in Hebrew, chamor, from the root chomer, materialism -- refers to the person's body -- "your donkey." When you carefully examine "your donkey," you will see that it is "your enemy": -- the body is considered the soul's enemy, as the soul longs for G-dliness and the spiritual, while the body longs for the material and corporeal.

The Baal Shem Tov goes on to say, that this "donkey" is "lying under its load" placed upon it by G-d, namely, the "load" of becoming refined through Torah and mitzvos. It may then occur to you that "you will refrain from helping it" by following the path of mortifications and self-torment, thereby "breaking" the body.

However, concludes the Baal Shem Tov, not with this approach will the light of Torah reside. Rather, "you must come to his aid." One may not rely of fasts and other forms of self-mortification to demolish the body's desire for coarse materialism. Rather, the person should "come to his -- the body's -- aid," by purifying, refining and sanctifying it -- in no way should it be subjected to torture and mortification.

The Mezritcher Maggid, the Baal Shem Tov's successor, instructed his son (known as the "Angel" because of his great piety and detachment from all matters physical) that he should scrupulously guard his health, for "a small hole in the body causes a much greater hole in the soul."[242]

The prohibition against tormenting and causing anguish to one's body is clearly established in Jewish law. Thus the Alter Rebbe states in his code of law[243] that "man is not master over his body, for which reason he may not torment it, even [if it be but a minor torment, such as] by denying it any type of food or drink."

Moreover, the Rambam[244] goes so far as to say that maintaining "a healthy and whole body is part of divine service." Thus, not only is self-mortification prohibited, but we are also to take measures -- as part of our spiritual service -- to ensure that our bodies are "healthy and whole."

What novelty, then, lies in the Baal Shem Tov's commentary on the words "you must come to his aid"; why would we entertain thoughts in the first place of responding to our "enemy" with fasts and other forms of self-mortification?

This will be understood in light of what the Alter Rebbe goes on to say in his code, that it is permissible to afflict one's body and fast for the purposes of repentance. We may do so since fasting for the sake of repentance ultimately benefits the body, as repentance enables the body to fulfill its divine mission on earth.

The Baal Shem Tov's novel interpretation on the verse "you must come to his aid" will be understood accordingly. It is possible, says the Baal Shem Tov, to refine the body and come to its aid -- even when it is in need of repentance and spiritual cleansing -- not necessarily through mortification but by positive means of purification and refinement.

This novel approach was specifically stated by the Baal Shem Tov since the aspects and teachings of Chassidus -- and the Baal Shem Tov was, after all, founder of the Chassidic movement -- are a precursor and similar to that which will be revealed in the Time to Come, with the arrival of Mashiach.

At that time the soul will derive its spiritual nurture through the vehicle of the body. Consequently, now as well, during the latter days of exile, Chassidus teaches us that many things can be accomplished with the body not necessarily by means of mortification, but by the positive manner of refining it with the method of "you must come to its aid."

This also explains why the importance of a healthy body was given much greater emphasis in later generations. For the later the generation, the closer the time to Mashiach's imminent arrival; at that time the latent spirituality found within the body will come to the fore, nurturing and tending to its soul. As such, special care must be given to the body and it should be accorded an additional measure of respect.

There is also the special quality and aspect of a Jewish body,[245] with regard to which it is written[246] "You have chosen us from among all nations and tongues." The quality of "choosing," absolute freedom of choice, is uniquely Divine, and G-d chose the Jewish body. Understandably, "G-d's choice" should be treated with due deference.

In addition to the special quality of the body as a result of G-d's choice, Chassidus demonstrated a new path in divine service: safeguarding one's health can and should be maintained even when spiritual cleansing and repentance are absolutely necessary.

Based on Likkutei Sichos, Vol. II, pp. 530-532.

Entering the Covenant

The Rambam writes in the laws concerning Geirus (Conversion):[247] "The Jewish people entered the Covenant [at the time they received the Torah] through three things, through circumcision, immersion and bringing a sacrificial offering ... An offering -- as is stated, 'He sent the youths of the Children of Israel, and they offered Burnt Offerings.' ... In future generations as well, when a non-Jew desires to enter the Covenant, he requires circumcision, immersion and a sacrificial offering."

The Rambam continues:[248] "Presently, as there is no offering, he [only] requires circumcision and immersion. When the Beis HaMikdash will be built, he will bring an offering."

The implication of the Rambam's statement is that presently circumcision and immersion are all that are required to become a full-fledged proselyte; merely, that the convert has an obligation to bring an offering when the Beis HaMikdash will be rebuilt.

Why is it that during the time the Beis HaMikdash was extant three things were required, while now circumcision and immersion suffice; if bringing an offering is an integral part of the conversion process, the person should not become a flawless convert until he brings the conversion offering?

The process of conversion involves two general aspects, similar to the general conversion of the Jewish people at the time G-d gave us the Torah:[249]

1. "I shall draw you close to Me, and you will be My treasure from among all the Nations,"[250] and thereafter

2. becoming a "kingdom of priests and a holy nation."[251]

Stated in a slightly different way:

1. There is the actual bond (Covenant) between the person and G-d, achieved by there entering within him a soul of holiness.

2. Then there is the change engendered within the person himself, that the holy soul permeates and transforms his limbs and soul powers.[252]

Herein lies the difference between circumcision and immersion and the act of bringing an offering: Circumcision and immersion effectuate the entrance of the soul of holiness -- circumcision is the means of egress from his former non-Jewish state and immersion brings about the person's entrance into his new and sacred Jewish state.

An offering, however, consists of bringing a gift to G-d, causing Him pleasure,[253] and drawing the soul powers and faculties of the individual who brings the offering closer to G-d.[254] In other words, the offering enables the soul to fully permeate the particular aspects of the individual, so that he becomes like a son whose traits are similar to his father's.

The difference in the process of conversion during the time of the Beis HaMikdash and the present will be understood accordingly:

The time when the Beis HaMikdash stood was generally a time when G-dliness was in a revealed stated, G-d resided within[255] the Jewish people. The mainstay of the Jews' spiritual service then was that of transforming their inner and revealed soul powers,[256] their comprehension of G-dliness, their love and awe of Him, etc. Thus, the entrance of a convert into the Covenant had to be in a like manner -- he had to bring an offering, something that drew him close and internalized his Judaism.

Nowadays, however, G-dliness is concealed; our main spiritual service lies not in the utilization of the inner soul powers of comprehension, love, etc., but in our actions and deeds, and our nullification and simple devotion to G-d, i.e., acceptance of the Divine Yoke and self-sacrifice.[257] Therefore, a convert as well, achieves the full entrance of his divine soul through circumcision and immersion. Presently, this suffices for a full-fledged conversion (bond with G-d).

There is a lesson here for us all. As mentioned previously, the conversion to Judaism of all Jews took place when the Torah was given. In point of fact, the Torah continues to be given anew each day, for which reason the text of the blessing over Torah reads "Who gives the Torah" -- in the present tense[258] -- as the Torah is granted to us anew on a daily basis.

Understandably, the same holds true with regard to the Covenant that was then achieved: it, too, is renewed daily. And just as the first time -- at Sinai -- the Covenant was entirely complete and the soul's entry was total, lacking nothing at all, so, too, now as well. So that even a Jew who sins still renews his daily Covenant and has his soul enter him in as complete a manner as possible on a daily basis.

A Jew's sins can only conceal the revelatory aspects of his soul's sanctity, not its essence.[259] And even with regard to this level we are assured that all Jews will ultimately return,[260] thereby bringing the Redemption through our Righteous Mashiach.[261]

Based on Likkutei Sichos Vol. XXVI, pp. 160-166.

   

Notes:

240. (Back to text) Shemos 23:5.

241. (Back to text) HaYom Yom, entry Shvat 28; Keser Shem Tov (Kehot) addendum, sec. 16. See also Ki Sireh Chamor 5704 (Sefer HaMaamarim 5704 p. 145).

242. (Back to text) HaTamim, Installment VII, p. 28.

243. (Back to text) Shulchan Aruch Choshen Mishpat, Hilchos Nizkei HaGuf, par. 4.

244. (Back to text) Beginning of the fourth chapter of Hilchos De'os.

245. (Back to text) Tanya ch. 49. See also Toras Shalom p. 120ff.

246. (Back to text) Text of the morning Birchas Kerias Shema.

247. (Back to text) Hilchos Isurei Bi'ah 13:1-4.

248. (Back to text) Ibid., 13:5.

249. (Back to text) See Yevamos 46:a-b; Kerisus 9a.

250. (Back to text) Shmos 19:4-5.

251. (Back to text) Ibid., 6.

252. (Back to text) See Responsa of Radvaz, Vol. III, section 917; Gilyonei HaShas from Rav Yoseif Engel on Yevamos 46a.

253. (Back to text) Zevachim 7b; Iggeres HaTeshuvah beginning of ch. 2.

254. (Back to text) Bacheya, Vayikra 1:9. See also Sefer HaBahir sec. 46, Zohar, Vol. III, p. 5a.

255. (Back to text) After Shmos 25:8. See also Tanya ch. 51ff.

256. (Back to text) See Kol Dodi 5709, and sources cited there.

257. (Back to text) Ibid.

258. (Back to text) See Likkutei Torah, Sukkos, p. 81c.

259. (Back to text) In the words of our Sages (Sanhedrin 44a) -- "Even though a Jew sinned, he still remains a Jew."

260. (Back to text) See Rambam, conclusion of the laws of Teshuvah; Tanya, end of ch. 39.

261. (Back to text) Rambam, ibid.