In the Torah portion of Mishpatim, we learn
[1] about the four kinds of custodians: the shomer chinom (who watches an object without fee), the shomer sachar (who guards an object for a fee), the socher (who rents an object), and the sho'el (who borrows an object).
Although these are four distinct categories, the Gemara[2] explains that according to R. Meir "There are 'four custodians' whose 'ordinances are three.' " This is so, says R. Meir,[3] because the socher and shomer sachar share the same laws with regard to damages and to loss of an object placed in their trust.
Rashi[4] explains R. Meir's reasoning as follows: "Since it is in his possession for his own personal pleasure, although [the renter] is paying for its use, he is considered a shomer sachar. For if he were not paying for it he would be considered a sho'el...."
Rashi thus implies that were it not for his payment for the use of the object, the socher would indeed have the same liability as a sho'el. This is because the socher - unlike the shomer sachar (who is essentially guarding the object), is similar to the sho'el in that both take temporary possession of an object for their personal benefit.
With regard to their relation to the object itself, as well as to its owner, the four kinds of custodians are divided along these lines: All the benefits accrue to the owner of the object when it is guarded by the shomer chinom, since the latter is not remunerated in any way. The sho'el is at the opposite end of the spectrum, inasmuch as all the pleasure is derived by the borrower and none by the lender. Then there is the shomer sachar and the socher, who are similar in that both they as well as the owner benefit from the arrangement.
The above outline helps us understand the phrase that "There are 'four custodians' whose 'ordinance are three,' " in terms of man's spiritual service. For the Shaloh states:[5] "Just as four kinds of custodians exist in terms of interpersonal relationships, so too they exist in terms of the relationship between man and G-d."
This is as follows.[6] The world's existence is dependent on the performance of Torah and mitzvos by the Jewish people.[7] The Jews are thus the "custodians" of the world, G-d having given it over to us to "guard" for Him.
The spiritual significance of these four types of custodian will be understood accordingly: a shomer chinom is involved in the loftiest level of spiritual service, for he serves G-d without seeking remuneration. The shomer sachar, on the other hand, serves only for the sake of a reward, while the socher is similar to an individual who says: "This money shall go to charity on the condition that my [sick] child lives."[8]
Then there is the sho'el, the Jew who demands all manner of benefit as his birthright, without the need to serve. However, just as one who borrows an object is responsible for accidents, so does the spiritual sho'el obligate himself to perform Torah and mitzvos by his very reliance on G-d's bounty; he cannot excuse himself because of an "accident."
The sho'el's performance of Torah and mitzvos is thus not a true service, which involves an obligation to serve for the sake of his Master. Rather, he does so strictly for the benefit he seeks to derive.
The difference between the spiritual service of the shomer sachar and the socher will be better understood in light of the explanation provided earlier: The shomer sachar is mainly employed as a guard for the benefit of the owner of the object, while the socher desires to use the object for his own needs.
The same is true of their spiritual service. The principal motivation of the shomer sachar is a desire to serve G-d, but he has yet to attain the wholly unselfish kind of service that characterizes the shomer chinom, and so he expects remuneration.
The socher, however, is quite different. He desires to benefit from the world and receive his needs, but is also sensitive enough to realize that he must "repay" G-d (the Master of the world) through the spiritual service of Torah and mitzvos.
Although their service is thus dissimilar, in the end, the law of the socher is similar to that governing the shomer sachar. For since after all is said and done the socher is serving G-d in a manner similar to that of the shomer sachar, he too comes under the same heading of one who is actively engaged in spiritual service.
Based on Likkutei Sichos, Vol. XXXI, pp. 112-118.
Notes:
- (Back to text) Shmos 22:6-14; Bava Metzia 93a, Shavuos 49a. See also Rambam, beginning of Hilchos Sechirus; commentary of Rashi on Shmos 22:14.
- (Back to text) Bava Metzia 93a, Shavuos 49b.
- (Back to text) Bava Metzia 80b.
- (Back to text) Ibid.
- (Back to text) Mesichta Pesachim 155a.
- (Back to text) See Shaloh ibid.; Shach Al HaTorah; Rosh David (from the Chidah) Torah portion Mishpatim.
- (Back to text) See Shabbos 88a, and additional sources cited there. See also Zohar, Vol. II, p. 161a-b.
- (Back to text) Bava Basra 10b.
Mishpatim concludes
[1] with Moshe's ascent of Mt. Sinai, an ascent undertaken after the Torah had already been given.
[2] The last verse reads:
[3] "Moshe went into the cloud and climbed the mountain. Moshe remained on the mountain for 40 days and 40 nights." Rashi
[4] notes: "This cloud was like smoke, and G-d made for Moshe a path therein."
Regarding the time when G-d gave the Torah, the verse states explicitly:[5] "The whole of Mt. Sinai was smoking, because G-d had descended upon it in fire." Here, however, the word used is "cloud" - a cloud merely similar to smoke.
Why the difference?
Smoke is produced when a physical entity is consumed by fire.[6] Thus the nature of the smoke depends entirely on the physical properties of the object being burned: the more refined the object, the cleaner it will burn and the thinner the smoke; the cruder the object, the thicker and more acrid the smoke. Hence, smoke can indicate the degree of coarseness or refinement of an object.
Just as this is so physically, so too with regard to an object's degree of consumption within G-dliness:[7] A revelation of "fire" from above causes the nullification of physicality and its subsequent consumption within holiness.
This, then, is the difference between the two verses: "The whole of Mt. Sinai was smoking" refers to the time when the Torah was being given. At that time, the revelation of G-dliness was an act from above - "because G-d had descended upon it in fire," i.e., the revelation came about because G-d revealed Himself[8] - while the world was still in a coarsened state.[9]
This revelation brought about the nullification and consumption of the physical world; "The whole of Mt. Sinai was smoking" - the tremendous amount of smoke signifying that the world had yet to be refined.
Our Torah portion, however, pertains to a time after the world was purified by the giving of the Torah. Therefore "G-d's descent in fire" did not cause actual smoke. Rather, "its extreme fineness caused the Torah to term it 'cloud' rather than 'smoke.' "[10]
Rashi notes, however, that "This cloud was like smoke." He does so because it was unlike the cloud mentioned in earlier verses, since it resulted from "the appearance of G-d's glory on the mountain top like a devouring flame."[11] As such, it was "like smoke," since it was G-dliness causing nullification within the physical world.
And though this was after the Torah had already been given, the griminess and turbidity that results from consumption of corporeality still remained. For since the intent of giving the Torah was to make a dwelling place for G-d in the lowest level, the cloud that Moshe had to enter to receive the Torah and bring it down was "like smoke" - a revelation from above that nullifies the coarseness of created beings.
But because this took place after the giving of the Torah - an event that brought about a general refinement of the world - Moshe did not actually enter smoke, but a cloud that was "like smoke."
The lesson in terms of our divine service is as follows. Some people are extremely reluctant to lower themselves in order to refine the lowliest levels.
The verse therefore teaches that it is necessary to uplift even the lowest degree of earthiness - the coarse and inanimate mountain itself is to be consumed with the fire of Torah and mitzvos.
As to the fear that descending so low may cause a person to be overcome by "smoke inhalation," we are told that "G-d made for Moshe a path therein" - we are assured that we will not become spiritually soiled, for G-d will provide us with a clear path.
Based on Likkutei Sichos, Vol. XVI, pp. 275-282.
Notes:
- (Back to text) Shmos 24:12-18.
- (Back to text) Rashi, ibid. 24:12
- (Back to text) Shmos 24:18.
- (Back to text) Ibid.
- (Back to text) Ibid., 19:18.
- (Back to text) See Torah Or, p. 94a; VeChal HaAm 5704, et al.
- (Back to text) See Or HaTorah, Yisro pp. 816, 823ff., 829ff. See also VeHar Sinai Ashain 5708.
- (Back to text) See VeHar Sinai Ashain 5662.
- (Back to text) See Hemshech 5672, Vol. II. p. 930ff.
- (Back to text) Torah Or, ibid.
- (Back to text) Shmos 24:17.
Yisro