SHEMOS – THE PRECISION OF DIVINE JUSTICE
The Parsha describes Moshe Rabbeinu’s actions in defending the Jews from the oppression of the Egyptians. He sees an Egyptian man beating a Jewish man and kills him: "And it was in those days that Moshe grew up and he went out to his brethren, and saw their suffering. He saw an Egyptian man strike a Hebrew from amongst his brethren. He turned this way and that way and he saw that there was no man, so he killed the Egyptian and hid him in the sand.” The simple understanding of this incident is, that after seeing the Egyptian’s actions Moshe looked around to see if there were any onlookers, and when he saw that there were none, he killed the Egyptian. Rashi explains that Moshe was looking at something much deeper; “He saw that no future man would descend from him [the Egyptian] in the future, who would convert.” Rashi further adds that Moshe did not kill the Egyptian in an orthodox fashion, rather he used the shem hamefurash (holy name) to kill him.

Two questions arise from Rashi’s explanations; Firstly, why did Moshe choose to kill the Egyptian with the shem hamefurash? Secondly, the commentaries write that Moshe made a legal ruling on what the Egyptian was doing, and he ruled that the Egyptian was punishable by death. They point out that when punishing sinners, the Beis Din (Jewish law court) does not take into account any consequences of the punishment, such as how it would affect other people, including whether the sinner would have any righteous descendants . Accordingly, why did Moshe need to assess the future descendants of this man?!

The Maharil Diskin answers that the sin the Egyptian was committing was one that was only punishable by death bidei Shamayim (in the hands of Heaven), but not bidei adam (in the hands of man) . Therefore, Moshe could not punish him by physically killing him, rather he needed to utilize a method that would require Heavenly assistance; accordingly he killed him using the shem hamefurash. There is a fundamental difference between how punishments that are bidei Shamayim are determined and how those that are bidei adam are enforced. As we said above, when Beis Din punish someone they do not take into account all the possible ramifications of the punishment, such as how it will affect the sinner’s family, friends and his future descendants. However, when HaShem sends the punishment He takes into account all the myriad effects of the retribution. Included amongst these considerations is how this punishment will affect the future descendants. For example, if one is punishable by death bidei Shamayim but righteous descendants are destined to come from him, then HaShem may alter the punishment so as not to prevent their coming into existence. Since Moshe was using this form of punishment he had to take into consideration such factors as the future offspring of the Egyptian.

This explanation brings to light the difference between Heavenly retribution and human punishment. Rav Chaim Shmuelevitz zt”l discusses this concept at length. He quotes the verse in Tehillim: “The judgments of HaShem are true, they are correct together.” What does it mean that they are correct together? He explains that when human courts mete out punishments they only take into the account the sinner, but ignore his family and friends. This is unavoidable, since a human judge cannot begin to be able to take such factors into account. However, HaShem, in His Infinite wisdom knows exactly how the punishment will affect everyone involved, and passes judgment accordingly. Thus, His judgments are;”correct together” in that they take into account all the people together who stand to be effected by the punishment. In this vein, Rav Shmuelevitz discusses a number of examples in Tanach and in Chazal, where one’s wife is punished because of the sin of the husband. This does not seem fair, but he explains that the one who suffers is certainly being punished for a previous transgression. However, up to this point, HaShem spared her because her husband did not deserve to endure the pain of losing her. Yet, once he sins and is not worthy of this special treatment, then she is no longer protected from her transgression.

We have seen from the Maharil Diskin’s explanation of Moshe’s punishment of the Egyptian, and Rav Shmuelevitz’ discussion of HaShem’s justice, that it is perfectly measured for all the people connected to the person being punished. One key lesson that can be learned from this principle is that tragedies or challenges are not only for the sake of the person most directly involved: Many people understand that when some type of challenge happens to them, that HaShem is somehow communicating with them and they react by trying to improve their deeds. However, the same attitude should be applied when suffering does not inflict the person himself, rather his family or friends, or members of his community. The closer the person is to the one in pain, the more powerful the communication from HaShem. Therefore, it is essential that the person try to view his family member or friend’s suffering as HaShem communicating with him. In this vein, Rav Yissachar Frand shlita, says that when tragedies afflict a community, it is insufficient to merely recite a chapter of Tehillim but otherwise continue our life as if nothing changed. Rather, we should undergo serious contemplation of why this event took place, and how HaShem wants us to grow from it. It is often impossible to exactly know what HaShem is telling us, however, the main point is that we see this as HaShem directly communicating to us and we try to change our ways in some form.

THE PRECISION OF DIN - EMOR

The Parsha ends with the incident involving the blaspheming of the mekalel. The Torah tells us that after he committed his heinous sin, he was placed in a cell to await the punishment he was to recieve . Rashi, quoting a Medrash, writes that at the same time there was another sinner awaiting his fate - the mekoshesh - who was placed in a separate cell. There was a key difference in the situations of the two men. It was known that the mekoshesh was chayav misa, but it was not known by which form of misa he would be executed. In contrast, with regard to the mekalel, they did not know whether he was chayav misa at all. Sifsey Chachamim explain that had they put the two together it could have caused the mekalel undue pain because he would have expected to receive the death penalty just like the mekoshesh. In order to spare him from any unnecessary pain he was put in a separate cell. Rav Mordechai Gifter zt’l goes even further and says that putting the two in the same cell could have possibly even caused the mekoshesh undue pain - had the mekalel been exempt from the death penalty and the mekoshesh would have been aware of this he would have been caused even more pain because a person feels worse about a bad situation when he knows that his fellow is not suffering to the same degree . Consequently the mekoshesh was kept unaware of the fate of the mekalel.

This example teaches us the degree of sensitivity which the Torah requires - these two men committed terrible sins and yet they were treated with the utmost concern. A less obvious lesson is that even when a person is deserving of punishment we must be extremely careful not to cause him more pain than he deserves - these men were deserving of terrible onshim but they did not deserve to suffer one iota of pain more than the halacho required.

There are a number of examples of this yesod throughout the Torah, Chazal, and halacho: For example, a person who commits a sin that is chayav malkus receives 39 lashes but the Torah strictly prohibits striking him even a single time more than the proscribed number. The Sefer HaChinuch explains that it is unjust to strike a human being more than he deserves . Another case where one must be very careful not to cause undue damage is speaking lashon hara for constructive purpose. There are times when it is permitted to speak negatively about a person and if necessary, cause him a certain degree of harm, in order to protect other people. However, the Chofetz Chaim zt”l warns that it is forbidden to cause him more damage than he deserves according to Jewish law. Even though speaking out could prevent damage, nonetheless one cannot do so if the perpetrator will unduly suffer .

Furthermore, it seems that when a person is careful not to cause anyone undue harm he fulfills the mitzvo of ’v’halachto b’drachav’ because Hashem always punishes a person to the exact degree necessary. Rav Chaim Shmuelevitz zt”l brings out a striking example of this; The Torah in describing the sale of Yosef Hatzadik to the Yishmaelim mentions the seemingly insignificant point that their wagons were carrying pleasant smelling spices. The Medrash explains that the passuk is showing us how Hashem did not want Yosef to have to endure unpleasant smells, therefore He arranged that these wagons carry spices instead of the regular merchandise . This is very difficult to understand: At this time Yosef was experiencing incredible physical and emotional pain - he had been stripped of his clothing by his own brothers and thrown into a pit full of snakes and scorpions. Now he was flung into a wagon alone and helpless - in the light of such great hardship the fact that the wagon at least smelt pleasant does not seem to have provided much consolation to Yosef! However, this teaches us the exacting nature of midos Hadin. Hashem, in His Infinite wisdom, decreed that Yosef needed to undergo the pain of being thrown in to the pit, sold to the Yishmaelim, and all the other difficulties that he went through in Mitzrayim . However, he did not deserve to sit in a wagon that had an unpleasant fragrance, and therefore Hashem caused a hidden miracle to enable him to enjoy a pleasant smell on his journey to Mitzrayim.

Our Gedolim demonstrated a similar sensitivity to applying appropriate punishment or rebuke appropriate to the situation. On one occasion, Rav Shach zt”l was greatly displeased with a certain Rosh Yeshiva and traveled a considerable distance in order to rebuke him. However, after he arrived at where the Rosh Yeshiva was staying, he only remained for a short time and then left without saying anything. He explained that the wife of this Rosh Yeshiva was present throughout the visit and Rav Shach did not want to rebuke him in front of her . Rav Shach evidently felt that this Rosh Yeshiva was deserving of a certain level of rebuke to the extent that he was willing to travel a long distance in order to deliver it. However, he forsook this course of action when he perceived that it would cause unwarranted damage.

There are many examples in daily life where it may be necessary to rebuke or punish someone, particularly children or students. However it is essential to avoid punishing them overly harshly and it seems from the above examples, that it would be safer and more advisable to refrain from rebuke if there is the likelihood that to do so would cause more pain than deserved. The fact that the Torah deems it significant to mention the degree to which the mekalel and mekoshesh were spared any excessive suffering teaches us how careful we must be in our dealings with our fellow Jews not to cause them any unnecessary pain.

THE PRECISION OF DIVINE JUSTICE - SHEMOS

The Parsha describes Moshe Rabbeinu’s actions in defending the Jews from the oppression of the Egyptians. He sees an Egyptian man beating a Jewish man and kills him: "And it was in those days that Moshe grew up and he went out to his brethren, and saw their suffering. He saw an Egyptian man strike a Hebrew from amongst his brethren. He turned this way and that way and he saw that there was no man, so he killed the Egyptian and hid him in the sand.” The simple understanding of this incident is, that after seeing the Egyptian’s actions Moshe looked around to see if there were any onlookers, and when he saw that there were none, he killed the Egyptian. Rashi explains that Moshe was looking at something much deeper; “He saw that no future man would descend from him [the Egyptian] in the future, who would convert.” Rashi further adds that Moshe did not kill the Egyptian in an orthodox fashion, rather he used the shem hamefurash (holy name) to kill him.
Two questions arise from Rashi’s explanations; Firstly, why did Moshe choose to kill the Egyptian with the shem hamefurash? Secondly, the commentaries write that Moshe made a legal ruling on what the Egyptian was doing, and he ruled that the Egyptian was punishable by death. They point out that when punishing sinners, the Beis Din (Jewish law court) does not take into account any consequences of the punishment, such as how it would affect other people, including whether the sinner would have any righteous descendants . Accordingly, why did Moshe need to assess the future descendants of this man?!
The Maharil Diskin answers that the sin the Egyptian was committing was one that was only punishable by death bidei Shamayim (in the hands of Heaven), but not bidei adam (in the hands of man) . Therefore, Moshe could not punish him by physically killing him, rather he needed to utilize a method that would require Heavenly assistance; accordingly he killed him using the shem hamefurash. There is a fundamental difference between how punishments that are bidei Shamayim are determined and how those that are bidei adam are enforced. As we said above, when Beis Din punish someone they do not take into account all the possible ramifications of the punishment, such as how it will affect the sinner’s family, friends and his future descendants. However, when HaShem sends the punishment He takes into account all the myriad effects of the retribution. Included amongst these considerations is how this punishment will affect the future descendants. For example, if one is punishable by death bidei Shamayim but righteous descendants are destined to come from him, then HaShem may alter the punishment so as not to prevent their coming into existence. Since Moshe was using this form of punishment he had to take into consideration such factors as the future offspring of the Egyptian.
This explanation brings to light the difference between Heavenly retribution and human punishment. Rav Chaim Shmuelevitz zt”l discusses this concept at length. He quotes the verse in Tehillim: “The judgments of HaShem are true, they are correct together.” What does it mean that they are correct together? He explains that when human courts mete out punishments they only take into the account the sinner, but ignore his family and friends. This is unavoidable, since a human judge cannot begin to be able to take such factors into account. However, HaShem, in His Infinite wisdom knows exactly how the punishment will affect everyone involved, and passes judgment accordingly. Thus, His judgments are;”correct together” in that they take into account all the people together who stand to be effected by the punishment. In this vein, Rav Shmuelevitz discusses a number of examples in Tanach and in Chazal, where one’s wife is punished because of the sin of the husband. This does not seem fair, but he explains that the one who suffers is certainly being punished for a previous transgression. However, up to this point, HaShem spared her because her husband did not deserve to endure the pain of losing her. Yet, once he sins and is not worthy of this special treatment, then she is no longer protected from her transgression.
We have seen from the Maharil Diskin’s explanation of Moshe’s punishment of the Egyptian, and Rav Shmuelevitz’ discussion of HaShem’s justice, that it is perfectly measured for all the people connected to the person being punished. One key lesson that can be learned from this principle is that tragedies or challenges are not only for the sake of the person most directly involved: Many people understand that when some form of challenges happen to them, that HaShem is somehow communicating with them and they react by trying to improve their deeds. However, the same attitude should be applied when suffering does not inflict the person himself, but his family or friends, or members of his community. The closer the person is to the one in pain, the more powerful the communication from HaShem. Therefore, it is essential that the person try to view his family member or friend’s suffering as HaShem communicating with him. In this vein, Rav Yissachar Frand shlita, says that when tragedies afflict a community, it is insufficient to merely recite a chapter of Tehillim but otherwise continue our life as if nothing changed. Rather, we should undergo serious contemplation of why this event took place, and how HaShem wants us to grow from it. It is often impossible to exactly know what HaShem is telling us, however, the main point is that we see this as HaShem directly communicating to us and we try to change our ways in some form.