אַרְבָּעָה אֲבוֹת נְזִיקִין הַשּׁוֹר וְהַבּוֹר וְהַמַּבְעֶה וְהַהֶבְעֵר: גְּמָ’ מַאי מַבְעֶה רַב אָמַר מַבְעֶה זֶה אָדָם וּשְׁמוּאֵל אָמַר מַבְעֶה זֶה הַשֵּׁן
Mishnah: There are four primary categories of damage: The ox, the pit, the maveh, and the fire. Gemara: What is the meaning of maveh? Rav says: “maveh” refers to injury caused by humans. And Shmuel says: “maveh” refers to the tooth.
This week we begin Bava Kama. Long before The Transformative Daf, our Rabbis demonstrated the relevance, meaning, and inspirational value of these laws to everyday life. Let’s explore some of their opening thoughts on the tractate, from the teachings of R’ Yonasan Eybeschutz, the Mezritcher Maggid, and others.
The word for ox “shor” is related to the word for seeing. Thus, the ox symbolizes the damage we cause to our souls when we fail to take proper precautions to guard our eyes from the worldly stimuli that awaken our physical desires. Thus, when we take our material blessings for granted, we are called “Yeshurun,” from the same root as shor. The greatest manifestation of our lack of appreciation for the blessing of wealth was our donation of gold to the Golden Calf—an idol in the form of an ox.
The pit represents the travails of exile and the challenges of maintaining one’s focus and sense of purpose that come from a lack of spiritual clarity. The more one gropes through the darkness, the greater the threat of becoming depressed. Just imagine how hopeless life must have felt for Yosef after being cast into the pit by his brothers.
The third form of damage is related to the tooth, symbolizing overeating and gluttony. Sometimes, however, we forget that our teeth don’t only control what enters our mouths, but also what leaves our mouths, in the way of forbidden speech. Of course, the first time we sinned with our mouths was when Adam and Eve partook of the forbidden fruit.
The final form of damage is fire. That symbolizes anger, pride, or general passion for sin. Rabbi Yonasan Eybeschutz zt”l rounds out his four major historic damages with the fire that destroyed the Holy Temple, for which we are still suffering two millennia later. What sealed Tisha B’Av’s fate as the most tragic day of the year? The sin of the spies who returned from the Promised Land with an evil report, demarcating that day on the calendar as an annual day of mourning for all time.
Thus, these four types of damage were perpetrated by our ancestors culminating in repercussions that endure for all generations: Adam and Eve’s sin. The sale of Yosef. Worshiping the Golden Calf. Slandering the Land of Israel. Momentary acts of wanton destruction that have reverberated for millennia.
Here’s the good news: If a destructive act has such long-term power, just think about the power of a constructive act. Your deeds today may feel small and insignificant. But know that they create a ripple effect and a flow of energy that continues to grow and grow until the end of time. Every small mitzvah that you do today will multiply exponentially from one generation to another!
The Chasam Sofer teaches that immersion in these laws of damages serves to protect a person from heavenly ordained damage and injury in his life. Moreover, learning these laws not only protects the studier, but his efforts bring protection to the entire world. That is the meaning of “Torah scholars increase peace in the world.” Now more than ever, our nation needs protection from the physical dangers that threaten our lives. May the learning of this masechta bring a speedy yeshua to Am Yisrael and Medinat Yisrael!
Rabbi Dr. Daniel Friedman is the author of The Transformative Daf book series. He battles Christian antisemitism and teaches International Relations at Landers.
