Going above and beyond in serving Diety, humanity

Vaetchanan

Deuteronomy 3:23 - 7:11

Isaiah 40:1 - 26

There is an apparent redundancy in this week's Torah portion. It is only apparently so because we believe there are no unnecessary words or even extra letters in our holy Torah. There are a number of warnings throughout this parashah admonishing the Jewish people to observe the laws taught by Moses. Then, near the end, we are confronted with "And you shall do that which is right and good in the eyes of the Lord." (Deuteronomy 6:18)

What new instruction does this verse add? Why repeat these cautionary words if they have apparently appeared earlier?

Both commentators Rashi and Ramban explain that this verse does offer a new additional command. Doing "right and good," they explain means going above and beyond the letter of the law in serving G-d and in helping one's fellow man. The desire to go beyond the already strict and demanding requirements of the law is known as "Lifnim Mishurat Hadin." This concept suggests an exceptional devotion to doing what is "right and good." The person who goes in this path demonstrates that he acts not exclusively out of a sense of obligation or to earn reward, but also out of a sincere wish to do G-d's will for its own sake. The Talmud (Bava Metziah 30b) suggests that the City of Jerusalem was destroyed because her inhabitants at that time were not sufficiently willing to act Lifnim Mishurat Hadin.

One who will only contribute the minimum amount possible for charity or who behaves toward his parents and teachers with only the barest respect or sets aside only a minuscule portion of his day for learning Torah may indeed be fulfilling the letter of the law. But he could certainly do better (Ran, Nedarim 8a). On the other hand, those who make extreme efforts on behalf of the poor and give their time freely to help a needy friend are certainly in a class of their own.

Our sages have provided wonderful examples of how one can act Lifnim Mishurat Hadin. Following are just a few ways that beautifully illustrate this concept. The story is told of a man who came to the Brisker Rav before Passover. "Can I use milk instead of wine for the four seder cups?" he asked. The Brisker Rav removed five rubles from his pocket and gave the money to the man. The Rabbi's wife was puzzled. She did not begrudge the man the gift but she wondered, "would not one ruble have been more than enough money to buy wine?"

"Maybe," replied her husband, "but from his question it was obvious that he lacked money for meat as well for one cannot eat meat and use milk for the four cups at the same time. I therefore gave him sufficient money for both wine and meat for his meal."

This is an example not only of great perception but of great righteousness as well. Rabbi Yisroel Meir Hacohen, better known as the Chofetz Chaim, chose to live the life of a poor teacher rather than that of a highly respected member of the rabbinate. This choice created a constant struggle for his family to survive financially. Then the Chofetz Chaim inherited enough money from his aunt to open a small grocery store which provided an adequate livelihood for his family. The day-to-day management of the store was taken on by his wife while the Chofetz Chaim poured over his Torah volumes in a side room. When needed, he would emerge to assist his wife. Word of his occasional appearance spread and guaranteed an unusually large number of customers. Business boomed, but the Chofetz Chaim was distressed. His wife asked, "What's wrong? Haven't we earned more than enough to provide for our needs?"

The rabbi explained, "That is just what worries me. We have more than we need, but how are the other stores in the area faring? Aren't we taking away business from them? That can't be fair."

To ensure that his competitors would not suffer as a result of his fame, the Chofetz Chaim closed his store early so that the other store owners could recapture a portion of their lost business. Although this was certainly not obligatory under the strict guidelines of the law he did so even at a loss of money to himself. This high degree of righteousness also caused him distress when a customer paid for a herring and then left without it. The Chofetz Chaim could not recall who the customer was and thus could not locate him. He could not, however, just let the matter rest there. The next day he gave a free herring to every customer who entered the store. He reasoned that in this way the customer who had walked out might indeed receive his herring after all. These are but a few examples of acting Lifnim Mishurat Hadin.

We would all do well to think about them and contemplate how to incorporate this approach into our own dealings with our fellow man and with our Creator.

Shabbat Shalom.