The Ox and the Lamb
Humans possess the qualities and faults of animals. But we also possess a G-dly soul. Our goal is to reveal that G-dly soul, but we must also cultivate the positive attributes of our “ox” and lamb.”
The Discrepancy
If one were to steal an animal and then sell it or slaughter it, the Torah—in this week’s parsha—states that the thief must not just pay restitution for the theft, but must also pay a fine. For the theft of a lamb, he must pay four times the value of the lamb and for the theft of an ox he must pay five times the value of the animal.
Our Talmudic rabbis discussed the reason why the discrepancy between the theft of a lamb and the theft of an ox? It seems that the Torah regards stealing an ox to be a more serious crime than stealing a lamb.
One of the explanations the Talmud provides relates to the function of the ox. It is more serious an offense to steal an ox which would normally be working than to steal a lamb that does not perform any labor. By adding on an additional payment for the theft of an ox, the Torah wishes to impart to us the importance of work.
Every law mentioned by the Torah is relevant for all, not just for the— hopefully and thankfully—few people who happen to pass through the halls of justice because of their recalcitrant behavior. What lesson—relevant to all—can we derive from the contrast between the fine for stealing a lamb and stealing an ox?
The Animal Soul
As stated on numerous occasions, the human condition is not a monolithic one. We get our inspiration and direction from at least two internal sources. One is our G-dly soul and the other is what is called our “animal soul.”
The animal soul, however, is not synonymous with evil. Rather it is what motivates and energizes us to satisfy our physical, emotional and intellectual needs.
Contrary to the assumption that the animal soul is inherently evil and destructive, Chassidic thought teaches us that it contains many positive assets. And precisely because the animal soul can often get in the way and eclipse the signal that emanates from the more deeply embedded G-dly soul, it is therefore crucial that the positive side of the animal soul not be ignored or suppressed.
Indeed, by utilizing the positive aspects of our animal nature, it ceases to be an impediment to the G-dly soul, thus enabling the G-dly soul’s message to be transmitted to and through us more clearly.
Denying the Positive Qualities of the Animal Soul
By stealing an animal, the Torah alludes to the one who dismisses, denigrates and takes away the positive qualities of another person’s animal soul. In this, there can be two forms, corresponding to the two general types of “animal souls”—the ox and the lamb.
The ox is a strong and hardworking animal, while the lamb is meek and timid. They represent two personality types that are simultaneously positive as well as negative.
The “ox” personality is often arrogant, overbearing and sometimes destructive. Yet the same ox can also represent a hard working individual, who submits to the yoke placed on it by his master, and one who will be a formidable agent for bringing about growth and development.
Likewise, the “lamb” can be said to symbolize two opposite traits. On the one hand the lamb is weak, introverted and is preoccupied with satisfying its own needs and wants. The lamb does not draw plows and cultivate fields; it does not labor and make positive and constructive changes in its environment.
On the other hand, a lamb is also a symbol of innocence, an easy going nature, a humble disposition and natural submissiveness. One does not have to place a yoke on the neck of the lamb to enable us to shear its wool.
To “steal” any of these creatures is to take the positive traits these “animal souls” possess and deny their potential. When one tries to suppress the natural “lamb” disposition of another, by demeaning their innocence, or modest demeanor, one is guilty of theft and must compensate by paying four times as much.
Similarly, some may try to denigrate the energetic and extroverted nature of others, rather than encouraging them to channel this energy in a constructive direction. They too are guilty of theft, and must make proper restitution by over compensating—paying five times the value of the ox. The added on fine represents the sense that the loss of the activist is ultimately a greater loss for society.
Four and Five
The significance of the numbers four and five in this regard is that both numbers represent the multi-layered composition of the G-dly soul. Our soul is comprised of four levels: action, emotion, intellect and will. In addition, there is a fifth, quintessential part, which represents the inner core of our being and from which all the other faculties flow.
If a lamb was stolen—i.e., one lost their natural innocence, modesty and civility—one must work on reinforcing the positive nature of the lamb, by revealing the person’s soul-powers that are divided into four. This one can accomplish by encouraging humble actions, cultivation of humble feelings, attempting to understand the value of humility and motivating one’s will to be humble.
For the person who had been deprived of the positive side of their “ox” personality—i.e., by ceasing to be firm, outgoing and productive—it does not suffice to repay four times as much, to simply invest all four parts of one’s nature with this trait. One must also seek out the fifth level of one’s being. For it is from this most essential level of one’s being that one is motivated to go beyond one’s own self-interest and become a selfless activist for change and constructive efforts for the rest of the world.
Moshiach: The Quintessential Soul
The Messianic Age is associated with the fifth and most essential level of our soul. The Kabbalists speak of five historical individuals who represented the five types of souls:
King David possessed the level known as nefesh; the soul power that inspires us to action. Elijah the Prophet possesses the soul power known as ruach that generates our spiritual emotions. Moses was endowed with a soul level called neshamah which endows us with the capacity for Divine knowledge. Adam personified the level of chaya which instills within us the power of will. Moshiach possesses the level called yechidah, which is the very essence and core of all the other levels.
This does not mean that these five individuals do not possess the other four levels. Indeed, we all possess the five levels; it is just a question of which trait/soul level predominates. And each one of these great souls had one particular level that was dominant and which they generated and transmitted to us.
In the Messianic Age the quintessential level of our souls—our yechidah—will be revealed by Moshiach. That means that we will be compensated for the loss of the “lamb-like” and “ox-like” qualities during our stay in exile. G-d will repay us by giving us four-fold and even five-fold payments because in the Messianic Age all of the levels of our soul will shine brightly, inasmuch as even the fifth level of our souls will be fully revealed.
From the book Light from the Future: Parshas Mishpatim by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
