Within the awe-inspiring tefillah of Unesaneh Tokef, recited on Rosh Hashanah and Yom Kippur, we refer to the angels who cannot survive strict Divine justice. The implication is obvious: how much more so can't we, as human beings, with our frailties, expect to be inscribed in the Book of Life on these awesome days of Judgement. Nevertheless, we continue to daven and when Yom Kippur concludes, we are confident that Hashem has indeed judged us favorably. How can we expect to be victorious in judgment if even the angels cannot accomplish this?
Chazal teach us that Hashem judges the world in two ways: through the lens of strict judgment on the one hand or through the lens of mercy and compassion on the other hand. When He looks at us through the prism of strict justice, we have no hope of succeeding. However, when Hashem views us through the lens of mercy and compassion, we can daven and hope to receive a positive verdict. The challenge that faces us is how we can have Hashem judge us in this manner and not apply the rules of strict justice? Chazal instruct us that Hashem treats us as we treat others. If we act to our fellow man in a way that always invokes the rules of justice, then Hashem will act accordingly towards us. However, if we treat others with compassion, then Hashem will likewise judge us in a merciful and compassionate way.
This week's parsha incorporates into halacha specific ways to treat others that go above and beyond what otherwise strict justice would have dictated. The Torah instructs us what to do when we find a lost object. - we are not allowed to keep it or even ignore it and leave it. Rather, we are obligated to return it to its original owner. According to the strict rules of justice, we should have applied the concept of "finders-keepers." Yet, the Torah insists that we approach a lost object through the eyes of compassion. Although technically the owner has lost the claim to his property, compassion to others requires of us to go beyond the absolute letter of the law.
There is a similar mitzvah later in the parsha concerning lending money. Theoretically there should be nothing wrong with taking interest on a loan. The lender is losing the opportunity to invest his own funds and it is understandable if he were to receive interest for this loss.
Nevertheless, the Torah strictly forbids any form of interest. This is because we are not to treat our fellow man with strict justice, rather, out of love and compassion, we must forego our otherwise legitimate right to collect interest. The Torah elaborates on the relationship between the lender and the borrower that further highlights the need for compassion. If the borrower cannot repay the loan and it is necessary to take a collateral, the laws that govern such action greatly limit one's otherwise legitimate rights. One is prohibited from taking a collateral that would impinge upon the borrower's livelihood. If an article of clothing is taken, it must be returned at a time that the borrower has to wear it. Even though the lender is legally entitled to receive his payment, all efforts are made to insist that the lender view the borrower through the prism of compassion and mercy. As the ultimate act of compassion concerning loans, the Torah teaches us in Parshas Re'ei that at the end of the shemittah year the entire loan is cancelled. Clearly this is not rooted in justice but rather in the loving kindness expected to be shown to one another.
The entire institution of matnos aniyim - gifts to the poor - is predicated on the traits of kindness and compassion. At the end of the parsha the Torah instructs us concerning the special gifts that are given from our fields and vineyards. We must leave a corner of what we harvest and significant parts of our crops for the poor to take. These mitzvos and the mitzvah of tzedakah are expressions of our love for others above and beyond what actual justice would have required. Theoretically what we harvest should be ours completely to keep. Yet by sharing with others, we become compassionate and in turn, we merit the compassion of Hashem.
As we approach the Days of Judgement we realize, like the angels on high, that we cannot be victorious in a world dictated by Divine justice alone. We call out to Hashem to view us though the eyes of kindness, love, and compassion. Our most effective way of meriting this Divine love is by treating others in this way. By performing these monetary mitzvos designed to implant within us these character traits, may we all merit Divine kindness and all be blessed and inscribed and sealed in the Book of Life.
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