Musar su Salmi 85:12

When there is truth below, God looks down with justice upon the earth, as it is said, "Truth springeth out of the earth, and righteousness hath looked down from heaven" (Ps. 85:12). Therefore see that all your matters shall be done in truth, and rely upon "The faithful God who keepeth covenant and mercy with them that love Him and keep His commandments" (Deut. 7:9).

When our sages say (Shabbat 10a) that "any judge who hands down a true verdict can consider himself as G–d's partner in creating the universe," they refer to this co-opting of the attribute of Mercy. Tossaphot query why the Talmud repeats the words דין אמת לאמתו and concludes that the Talmud wants to exclude a judgment based on deception. If we follow our approach there is no need to query the repetition of the word אמת. There are two kinds of judgments, both of which are אמת, true. One of these judgments is more true than the other, however. Our sages have commanded the judges to attempt to reconcile conflicting demands by litigants and to arrive at a mutually agreed compromise, before proceeding to adjudicate strictly on the basis of the law. When the judge succeeds in arranging a פשרה, he has performed both חסד and אמת. When he has achieved this he has ensured the continued existence of the world, since we have learned from G–d that our universe cannot endure if the only yardsticks to be applied were to be those of strict justice. On the other hand, a פשרה, can certainly not be termed "strict justice." The Talmud therefore needs to stress that "true justice" i.e. דין לאמיתו is compromise, since the objective of justice is to ensure the continuity of this universe, and that is precisely what is achieved when people agree to compromise. Any judge who initiates such a compromise has earned a share in the credit for the continued existence of our world. When we are told in Psalms 85,12 that אמת מארץ תצמח, "truth has to grow from earth," the idea is that judges on earth have to see to it that truth prevails.

Let us analyse the eight possible sources of pride which we refer to in the prayer cited above. The words מה אנחנו refer to the ability to hear, or the loss of one's hearing. When someone has caused someone else an injury resulting in his becoming deaf, he has to compensate him with all five categories of compensation the Talmud provides for (Baba Kama 85b). The words מה חיינו refer to food and drink without which life cannot be sustained. The words מה חסדנו are a reference to the eyes, and the words מה צדקותינו refer to the forehead. We are told by Rabbi Ami in Taanit 8a that rain is granted to earth only on account of בעלי אמנה, people who keep promises made in business life. He supports this with the quotation from Psalms 85,12: "Justice looks down from Heaven." The supply of rain is considered an act of צדקה. On the previous folio Rav Shilo, quoting Rav Hamnuna said that rain is withheld only on account of עזי פנים, insolent people, people with a brazen forehead. The connection between the forehead and insolence is supported by several verses from the Bible. The words מה ישועתינו refer to one's face, as we know from Psalms 80,20: האר פניך ונושעה, "Show us Your countenance that we may be delivered." G–d's "face" is indispensable to our survival. The words מה כחינו, are, of course, a reference to strength and power, and we know that the true hero is the one who can control his rages, his temper. The words מה גבורתינו are a reference to courage, something centered in the heart. It also describes an arrogant attitude. The words מה נאמר לפניך is clearly a reference to the tongue which can and will boast. The word מה in מה ה' אלוקיך שואל מעמך וגו' is an allusion to the suppression of the eight areas in which the ego asserts itself and which we vow not to assert in our morning prayer. We go so far as to state that we consider our advantage over the animals in this respect to be nil. The word ועתה in the same verse may be divided into ועת ה', that there will be a time – namely in the World to Come – when we will no longer comport ourselves as humbly as we do in this world. At that time, G–d will שואל מעמך, will be in the position of a "borrower," (שואל). A borrower is legally liable for any damage sustained by the animal or tool he has borrowed. Allegorically speaking, G–d will have to pay us the reward for all the suffering we experience in this world. This is why our Rabbis (Berachot 6a) said that if a person intends to perform a commandment and is prevented from doing so by forces beyond his control, he is nevertheless entitled to the reward for the commandment in question. ולאהבה אותו בכל לבבך, בכל נפשך – Continuing G–d's expectations from the Jewish people in 10,12 the Torah describes love of G–d to be expressed both by the heart and by the soul. These correspond to the two kinds of perfections to be attained by Israel as ישראל and as ישרון. Such love for G–d refers to the Celestial Spheres i.e. when we are in the World to Come. There is also an allusion to perfection of the way we relate to money, i.e. to life on this earth, when verse 13 continues לשמור את מצות ה' ואת חקותיו, "To observe G–d's commandments and statutes," something that cannot be done in the Hereafter. The words לטוב לך indicate the purpose of these commandments, i.e. for our own good.