Tzedek: Balance, Rightiousness & Harsh Judgement

For if one individual of a class has reached the highest perfection possible in that class, every other individual must necessarily be less perfect, and deviate from the perfect measure either by surplus or deficiency. Take, e.g., the normal constitution of a being, it is the most proper composition possible in that class; any constitution that deviates from that norm contains something too much or too little. The same is the case with the Law. It is clear that the Law is normal in this sense; for it contains “Just statutes and judgments” (Deut. 4:8); but “just” is here identical with “equibalanced.” The statutes of the Law do not impose burdens or excesses as are implied in the service of a hermit or pilgrim, and the like; but, on the other hand, they are not so deficient as to lead to gluttony or lewdness, or to prevent, as the religious laws of the heathen nations do, the development of man’s moral and intellectual faculties.

Kindness is also the object of the law, “Thou shalt not deliver unto his master the servant that is escaped from his master” (Deut. 23:15); but it teaches besides a very useful lesson, namely, that we must always practise this virtue, help and protect those who seek our help, and not deliver them unto those from whom they flee; and it is not sufficient to give assistance to those who are in need of our help; we must look after their interests, be kind to them, and not hurt their feeling by words. Thus the Law says: “He shall dwell with thee, even among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not vex him” (ibid. ver. 16). This we owe to the lowest among men, to the slave; how much more must we do our duty to the freeborn, when they seek our assistance?

But, on the other hand, when sinners and evildoers seek our help, it must not be granted; no mercy must be shown to them, and the course of justice must not be interfered with, even if they claim the protection of that which is noblest and highest; for “Thou shalt take him from mine altar that he may die” (Exod. 21:14). Here a person comes to seek the help of God, and claims the protection of that which is devoted to his name; God, however, does not help him, and commands that he be delivered up to the prosecutor, from whom he fled. Much less need any one of us help or pity his fellow-men [under such circumstances]; because mercy on sinners is cruelty to all creatures.

These are undoubtedly the right ways designated “righteous statutes and judgments” (Deut. 4:8), and different from the ways of the fools, who consider a person praiseworthy when he helps and protects his fellow-men, without discriminating between the oppressor and the oppressed. This is well known from their words and songs.

The precepts of this class include also the lesson that we must not injure in any way the organs of generation in living beings (ibid. 22:24). The lesson is based on the principle of “righteous statutes and judgments” (Deut. 4:8); we must keep in everything the golden mean; we must not be excessive in love, but must not suppress it entirely; for the Law commands, “Be fruitful, and multiply” (Gen. 1:22). The organ is weakened by circumcision, but not destroyed by the operation. The natural faculty is left in full force, but is guarded against excess. It is prohibited for an Israelite “that is wounded in the stones, or hath his privy member cut off” (Deut. 23:2), to marry an Israelitish woman; because the sexual intercourse is of no use and of no purpose; and that marriage would be a source of ruin to her, and to him who would claim her. This is very clear.

98. When Righteousness is triggered, it judges everyone collectively since there is no Mercy or forbearance in it. When Justice is triggered, there is mercy. It may be that there is only Justice; then comes the verse that says, "in righteousness shall you judge your neighbor." What is the reason? Righteousness does not judge the one and forgive the other, but all are JUDGED collectively.

Similarly, "you shall not respect the person of the poor, nor honor the person of the mighty" (Ibid.), but treat all equally, with righteousness. It may be that all Judgments are in Righteousness alone. Hence, the verse says, "shall you judge your neighbor;" one needs to join them together, for one is not found without the other. This makes up the completeness of Judgment.

258. "Come now therefore, curse me this people; for they are too mighty for me." Rabbi Chizkiyah opened the discussion with the verse: "And righteousness shall be the girdle of his loins, and faithfulness, the girdle of his loins" (Yeshayah 11:5). This verse is all the same. What new insight does it come to teach us, seeing that righteousness is faithfulness and faithfulness is righteousness? The girdle of his hips is also the girdle of his loins, and we do not find a verse like that.

259. HE RESPONDS: It is that righteousness is not the same as faithfulness. Even though they are all one and the same, and are of one level, MEANING MALCHUT, she is considered righteousness, which is the actual Judgment, during a period of harsh Judgment and receives from the left side. That is: "For when Your judgments are on the earth, the inhabitants of the world learn righteousness" (Ibid. 26:9). This level THAT IS CALLED 'justice' pertains to Mercy, WHICH IS ZEIR ANPIN. When that justice is approaching righteousness, then the world's inhabitants can withstand the Judgment of righteousness.

260. 'Faith' at the time that she is joined with truth, for happiness then all the faces are bright. Then MALCHUT is called 'Faith' and there is absolution for all. She returns to all the souls of the wicked, WHICH ARE encumbered with many debts, with compassion and has mercy on them when they ascend and rise through committing. Then she is considered Faith and there is no Faith without truth.

261. Now, what two girdles are here when it says the girdle of his loins and the girdle of his hips? HE RESPONDS: Even though hips and loins are similar, they are two levels. One is above and one is below. Above at the top OF THE HIPS, it is called 'hips.' At the lower end OF THE HIPS, they are called 'loins,' as it says, "And gird sackcloth upon your loins" (Yeshayah 32:11), at the end OF THE HIPS and at the top of the thighs. When a woman is in the pain OF LABOR, these loins are disconnected from the tops of her thighs and she places her hands on them BECAUSE OF that pain.

262. Because of that, for strength and war, IT IS SAID, "And righteousness shall be the girdle of his hips." That is how it should be, BECAUSE THAT IS WHERE THE VIRILITY OF A MAN IS. For compassion and goodness, it is said, "And faithfulness, the girdle of his loins." In one level, MESSIAH will judge the world, MEANING WITH MALCHUT, and it dominates both sides. One, WHICH IS FAITH, THE GIRDLE OF HIS LOINS, is compassion for Yisrael and one, WHICH IS RIGHTEOUSNESS, THE GIRDLE OF HIS HIPS, is judgment for the rest of the nations.

263. You may wonder WHY righteousness is harsh judgment, since we find written: "But in righteousness shall you judge your neighbor" (Vayikra 19:15) and "Justice (lit. 'righteousness'), only justice shall you pursue" (Devarim 16:20). There are many such VERSES. HE RESPONDS: It is definite that there is no compromise in righteousness. Anyone who judges his neighbor must not compromise any laws for him, but judge according to righteousness, that love should not be a consideration. The scales of justice MEANS without compromise to one side or the other, neither to the one who will have to pay nor to the one who will receive.

Because of this, it is one level that is divided into two directions. And these two directions THAT WE MENTIONED WHICH ARE two girdles are one for the rest of the nations and one for Yisrael. When Yisrael went out from Egypt, they were supported by these two girdles: one of war, and one of peace.