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By: Rabbi Yosef Greenwald
The Offense of the Mi ShePara
As we discussed in the previous segments, when one reneges on a Kinyan Kessef (backing out after the money was given, before taking the item into one’s possesion), he is subjected to the following curse: “Mi shepara, m’anshe dor hamabul um’anshei dor hapalaga, hu yifra etc.”. He (Hashem), who avenged the generation of the mabul and the generation of the palaga will avenge etc.
The Mussar masters point out that Hachamim grouped together in the Mi ShePara the Anshe Dor HaMabul and the Anshe Dor HaPalaga, although, in terms of the averot themselves, it would seem that one who breaks a contract has no relation to the sins of the Dor HaMabul and Dor HaPalaga.
Hachamim describe the final averah of the Dor HaMabul as gezel – stealing – which is an offense between a man and his friend, Ben Adam La’Havero.
Meanwhile, the Dor HaPalaga excelled in Ben Adam La’Havero. In fact, the reason why they weren’t completely annihilated was because they were united. Their avera was heresy as they wanted to fight against Ribbono Shel Olam. This is an avera Ben Adam La’Makom.
Still, these two generations are compared to the avera of one who reneges on a business deal, which is Ben Adam La’Havero, in that he broke his contract. Why do Hachamim lump together these two generations in having the curse of Mi ShePara include the Dor HaPalaga which is Ben Adam La’Makom?
I believe that the answer lies in understanding the phraseology of Hachamim in a Gemara in Masechet Shabbat.
The Gemara says that when a person goes in front of the Heavenly Court after 120, he is asked four questions:
First, Nasata V’Natata B’Emuna? Were you honest in your business dealings?
Second, Kavata Itim La’Torah? Did you daily set aside set times for learning Torah?
Then, Asakta B’Firya U’Rviya? Did you engage in bringing children into the world?
And finally, Tzipita L’Yeshua? Did you hope and look forward to the Final Redemption?
The Gemara in Sanhedrin 7A, says that tehilat dino shel adam eino ela b’dine Torah – a person is judged on matters of Torah study first. Tosafot ask, what then is the first question that the person is asked in Shamayim? Is it about learning Torah as stated in Sanhedrin, or about honesty in business as is stated in Shabbat?”
In responding, the Maharsha establishes a fundamental insight, that a person who merits to be shivti b’vet Hashem – to spend his life within the walls of the Bet Midrash – will be asked first about how well he spent his time studying Torah.
However, the Gemara in Shabbat is referring to a person who was engaged in earning a livelihood in the workplace. In the business world, one’s main test is his level of integrity and trustworthiness. Thus, he is judged first on how he keeps his word, and his level of trustworthiness in dealings with his fellow man. For the businessman, kavata itim la’Torah – setting aside time to study – is only the second part of his Mishpat, after questioning the integrity of his dealings.
We see from here that Hachamim define a person who is honest in business as a nasata v’natata b’emuna, dealing with Emunah.
A person who is strong in his Emunah and his Bitachon, strengthens his relationship with HaKadosh Baruch Hu. The person’s relationship with HaKadosh Baruch Hu lies in his level of Emunah and Bitahon.
With this understanding, we can comprehend the similarity between the Dor HaMabul and the Dor HaPalaga, as compared to the Mi ShePara. In each of these generations, the avera was a break in the relationship with Hakadosh Baruch Hu. Whether it was the gezel of the Dor HaMabul or the tower of the Dor HaPalaga, they both had the same goal: to be “independent” of Hakadosh Baruch Hu. This is the singular avera of trying to destroy that kesher that they have with Hakadosh Baruch Hu.
In comparing these generation to one who reneges on his word, Hachamim define him as a person lacking in his connection with the Ribbono Shel Olam. He uses the world of business as a means towards his own end, instead of a means of developing a kesher with the Ribbono Shel Olam.
The Connection Between Economics and Emunah
Rav Elhanan Wasserman, in the Kovetz Ma’amarim, wrote a ma’amar in the early 1930’s, trying to understand the root of the Great Depression which had overtaken the whole of Western society. In the past, when there was an economic problem, it usually had a natural reason, such as a war or a plague. But during the 1930’s there seemed to be no natural reason for the whole world to be suffering from starvation and unemployment.
Rav Wasserman explained that the Great Depression was a middah k’neged middah. When people do not develop their Emunah and the depth of their kesher with the Ribbono shel Olam, then there is a corresponding weakening of the economic situation.
The entire business world functions on developing trust between people. Most of business relies on relationships, and how much they are willing to trust and do business with each other. If we don’t work on developing a stronger commitment to the Ribbono Shel Olam, and living with a kesher to Hakadosh Baruch Hu, then there is a weakening in the economy. May Hashem strengthen us to be able to withstand our nisyonot and deal in good faith and may we merit great prosperity, Amen!