The Shemot Rabbah, a collection of rabbinic interpretations on the Book of Exodus, dives deep into this question, particularly in section 30. It all starts with a verse from Isaiah (56:1): “So said the Lord: Maintain justice and perform acts of charity.” But what does it mean to truly maintain justice?
Proverbs (24:23) warns us, "Showing favor in judgment is no good.” The Shemot Rabbah takes this to heart, explaining that when a judge is truthful and just, God, as it were, leaves the heavens and rests His Divine Presence right there with the judge. We find a similar idea in Judges (2:18), "And that the Lord would establish judges for them, and the Lord would be with the judge.”
But! And this is a big "but"... the moment a judge shows favoritism, God removes His Divine Presence. The angels, noticing this, ask, "Master of the Universe, what's wrong?" And God replies, "I saw the judge showing favor, so I left." Ouch. (Psalm 12:6) echoes this sentiment: “Because of the robbery of the poor and the groans of the needy, the Lord says: Now I will arise.”
What does God do then? He draws His sword, as it were, to remind everyone that there is a Judge on high. Job (19:29) puts it starkly: “Beware of the sword, for fury by the sword will be for iniquity, so that you will know that there is punishment [shadun]”—though the text notes the word is written shadin, it's pronounced shadun, implying that there is ultimate justice [sheyesh din] in the world.
So, Solomon wisely said, “These too are for the wise: Showing favor in judgment is no good.” Because, as God says, according to Shemot Rabbah, it's really "not good" if He has to forsake you. Nahum (1:7) assures us: “The Lord is good; He is a stronghold on the day of trouble and knows those who take refuge in Him.” That’s why Isaiah urged us to “Maintain justice and perform acts of charity,” so that God might draw close to us, "For My salvation is soon to come."
The Midrash (rabbinic interpretive commentary) then turns to the story of Nebuchadnezzar. Remember him? The Babylonian king? When he had a troubling dream, Daniel, whose Hebrew name is Daniel but was also known as Beltshatzar, interpreted it.
According to the text, Daniel knew the dream meant Nebuchadnezzar would be driven away, and he pretended to be afraid. Nebuchadnezzar asked why, and Daniel, in a move some might call audacious, said, “My lord, may the dream be for your enemy, and its interpretation for your foe” (Daniel 4:16). The Shemot Rabbah points out that some see this as Daniel speaking impudently, since Nebuchadnezzar's greatest enemy was arguably God himself, given that he destroyed the Temple and exiled the Israelites.
However, the Midrash suggests Daniel directed his heart to God, wishing the dream upon this "enemy." Nebuchadnezzar then described his dream of a great tree providing food for all (Daniel 4:7, 9), symbolizing a king whose actions could bring life or death. Daniel then advised Nebuchadnezzar to “redeem your sins with charity” (Daniel 4:24).
Now, here's where it gets interesting. God wasn't thrilled with Daniel's advice! Why? Because God had already conveyed the value of charity to Abraham, as Genesis (18:19) says, “For I have known him, so that he will command…[to perform acts of charity].” Was God actually happy to give Nebuchadnezzar an opportunity to atone?
The Shemot Rabbah explains that Daniel's true intention was to help the exiled Israelites. He knew they had left Jerusalem penniless, and by advising Nebuchadnezzar to open his storehouses, he was actually providing for the Jewish refugees. For twelve months, Nebuchadnezzar supported Israel.
But then… Nebuchadnezzar, hearing the sounds of the poor gathering, lamented how his wealth was being wasted and how he wouldn’t have any honor if his property was gone. He locked the storehouses. Instantly, a Divine Voice declared, “While the matter was yet in the mouth of the king, a voice fell from the heavens: [To you it is said, King Nebuchadnezzar, the kingdom is removed from you]” (Daniel 4:28). The charity had kept him in tranquility for those twelve months.
If charity could benefit even the wicked Nebuchadnezzar, how much more so for Israel! Hence, “maintain justice and perform acts of charity.”
The Midrash illustrates this with an analogy of a person entering a province and hearing about a gladiatorial exhibition. Asking a gladiator when it will take place, he's told it's far off. But the one staging the exhibition says it's soon. Why the discrepancy? Because the gladiator doesn't want the exhibition to happen, knowing he'll be killed. Similarly, when Israel asked Balaam when salvation would come, he said, “I see him, but not now; I behold him, but not near” (Numbers 24:17). God’s like, “Don’t you know Balaam doesn’t want My salvation to come? Emulate your patriarch Jacob: “For Your salvation I await, Lord” (Genesis 49:18). Anticipate salvation, as it is near!”
And here’s a powerful idea: it’s not just your salvation that’s coming, but God’s salvation. The text even says, "Had the matter not been written, it would have been impossible to say it." God says to Israel, "If you do not have merit, I will do it for My sake." He is with us in distress (Psalms 91:15), and He will redeem Himself. Isaiah (59:16) says, "He saw that there was no man and He was astonished…[His arm brought salvation for Him].” Zechariah (9:9) adds, "Rejoice greatly, daughter of Zion…Behold, your king will come to you; he is righteous and redeemed.” The Midrash emphasizes that it doesn’t say "redeeming," but "redeemed," implying that God will act for His own sake even if we lack merit.
The Midrash concludes with another analogy: a merchant, hearing of robbers on the road, exchanges his merchandise for gems and diamonds, disguising them as cheap glassware. When the robbers stop him, he offers them "two for a sela, three for a sela." They scoff and leave him alone. Later, in the city, he sells the gems for their true value. When the robbers see him, they’re astonished. He explains that he was in a place of death back then, but now, they must pay the true price.
So it is with mitzvot (commandments), good deeds. In this world, we may not fully grasp their reward. But in the World to Come, we'll be astonished by the magnitude of what we've earned. Isaiah (64:3) says, “They never take heed, they did not they listen; no eye has seen [besides You, God, that which He will do for one who awaits Him].” It's not that they haven't heard, but that they can't comprehend the reward in this world.
Therefore, "For My salvation is soon to come, [and My righteousness to be revealed]" (Isaiah 56:1). As Psalms (3:9) declares, “Salvation belongs to the Lord.” And when we perform justice, we bring that salvation closer. Like Yehoshafat, who appointed judges (II Chronicles 19:5), and when the children of Amon and Moav attacked, God waged war for them (II (Chronicles 20:1)5). Just as Moses said, “The Lord will wage war for you” (Exodus 14:14).
So, what does all this mean for us? It means that striving for justice and performing acts of charity aren't just good deeds; they're invitations for God's presence and actions. Even when we fall short, God's salvation is near. And perhaps, most importantly, even our smallest acts of kindness and justice have a value far beyond what we can imagine in this world.
And that, according to the Shemot Rabbah, is truly something to strive for.
Another matter, “these are the ordinances,” that is what is written: “So said the Lord: Maintain justice and perform acts of charity” (Isaiah 56:1). That is what the verse states: “These too are for the wise: Showing favor in judgment is no good” (Proverbs 24:23). The Holy One blessed be He said: ‘What caused the judges to know how to judge? It is due to the fact that you received the Torah in which it is written: “These are the statutes, ordinances, and laws”’ (Leviticus 26:46). But know that “showing favor in judgment is no good.” What is “no good”? When a judge sits and judges truthfully, the Holy One blessed be He forsakes the heavens of heavens, as it were, and rests His Divine Presence alongside him, as it is stated: “And that the Lord would establish judges for them, and the Lord would be with the judge” (Judges 2:18). When He sees that he is showing favor, He removes His Divine Presence, as it were, and ascends heavenward. The angels say to Him: ‘Master of the universe, what is disturbing You?’ He says to them: ‘I saw that the judge is showing favor and I departed from there,’ as it is stated: “Because of the robbery of the poor and the groans of the needy, the Lord says: Now I will arise” (Psalms 12:6). What does the Holy One blessed be He do? He draws His sword against him, to apprise that there is a Judge on high, as it is stated: “Beware of the sword, for fury by the sword will be for iniquity, so that you will know that there is punishment [shadun]” (Job 19:29); it is written shadin,87The word is traditionally written with a yod, such that it reads shadin, but it is traditionally pronounced shadun, as though written with a vav. that there is justice [sheyesh din] in the world. Therefore, Solomon said: “These too are for the wise: Showing favor in judgment is no good.” The Holy One blessed be He said to him: ‘It is not good for you that I forsake you, as it is stated: “The Lord is good; He is a stronghold on the day of trouble and knows those who take refuge in Him” (Nahum 1:7). That is why it is written: “So said the Lord: Maintain justice and perform acts of charity,” and I will bring Myself close to you, as it is stated: “For My salvation is soon to come”’ (Isaiah 56:1). Likewise you find regarding Nebuchadnezzar. When he saw the dream, Daniel entered to him and saw that [God] was destined to drive him away, as it is stated: “You will be driven from men” (Daniel 4:29). He pretended to be trembling and fearful, as it is stated: “Then Daniel, whose name was Beltshatzar, was astonished for some time [and his thoughts terrified him]” (Daniel 4:16). [Nebuchadnezzar] said to him: ‘Why are you afraid?’ [Daniel] said to him: ‘I see the dream but I am unable to say it,’ and said to him: “My lord, may the dream be for your enemy, and its interpretation for your foe” (Daniel 4:16). One who expounds this verse renders Daniel one who spoke impudently vis-à-vis the Most High, as he said to Nebuchadnezzar: “My lord, may the dream be for your enemy.” There was no greater enemy of his than the Holy One blessed be He, as [Nebuchadnezzar] had destroyed His house and exiled His children. Moreover, Israel, too, was his enemy, and he was cursing them.88It was as though Daniel was cursing them by wishing upon them Nebuchadnezzar’s dream. However, Daniel directed his heart to the Holy One blessed be He, and said: ‘My Master who is in Heaven, bring this dream upon this enemy of Yours.’ Nebuchadnezzar said to Daniel: ‘I saw in my dream: “Behold, a tree in the midst of the land…and there was food for everyone in it”’ (Daniel 4:7, 9). This [symbolizes] a king who issues an edict, blockades the sea and everyone dies; he lifts the blockade on the sea and everyone lives. Therefore, “there was food for everyone in it.” Once [Daniel] told him the meaning of the dream, [Nebuchadnezzar] said to him: ‘What is your advice to me?’ He said to him: “Therefore, king, let my counsel be acceptable to you: redeem your sins with charity” (Daniel 4:24). The Holy One blessed be He said to [Daniel]: ‘I conveyed [the value of] charity to Abraham, as it is stated: “For I have known him, so that he will command…[to perform acts of charity]” (Genesis 18:19), and you say to this wicked one: “Redeem your sins with charity”?’89God did not want Nebuchadnezzar to know that he could expiate his sins via charity. Rather, he said to Nebuchadnezzar: ‘Perform acts of charity and open your storehouses’ because he saw that Israel had departed Jerusalem naked, without the value of a peruta in their possession. That is why he said to him to perform acts of charity.90Daniel’s intention in advising Nebuchadnezzar was to provide for the destitute Jewish refugees for the benefit of the Jews, not for the benefit of Nebuchadnezzar. He opened his storehouses and he was supporting Israel for twelve months. “At the end of twelve months [he was walking atop the royal palace of Babylon]” (Daniel 4:26). Nebuchadnezzar heard the sound [of a crowd] gathering. He said: ‘From where is that sound coming?’ They said to him: ‘It is those poor people to whom you said to give a portion, and we have been distributing it to them for twelve months, as you said.’ He said: ‘Had it not been for the wealth that I had, with what would I have constructed this entire province in my honor, as it is stated: “The king spoke, saying: Is this not the great Babylon?” (Daniel 4:27), and I am wasting all my property? If my property will be gone, I will have no honor.’ He locked the storehouses. Once he said that, a Divine Voice responded to him from Heaven, as it is stated: “While the matter was yet in the mouth of the king, a voice fell from the heavens: [To you it is said, King Nebuchadnezzar, the kingdom is removed from you]” (Daniel 4:28). What caused you to sit in tranquility for twelve months? It was the charity. If for this wicked one it is so, for Israel all the more so. That is, “maintain justice and perform acts of charity” (Isaiah 56:1). This is analogous91This analogy pertains to the continuation of the verse cited above from Isaiah, “for My salvation is soon to come” (Isaiah 56:1). to a person who entered a province and heard that a gladiatorial exhibition was taking place. He went and he asked a gladiator: ‘When will the gladiatorial exhibition take place?’ He said to him: ‘It is far off.’ He went and asked the one staging the exhibition. He said: ‘It is soon.’ That one said: ‘Did I not ask the gladiator, and he said it was far off?’ He said to him: ‘You thought to ask the gladiator? Does he wish me to stage the exhibition? Does he not know that he will participate and be killed?’ So too, Israel asked Bilam: ‘When will the salvation be?’ He said to them: “I see him, but not now; I behold him, but not near” (Numbers 24:17). The Holy One blessed be He said to them: ‘Is this what you thought? Do you not know that ultimately Bilam will descend to Gehenna and does not want My salvation to come? Rather, emulate your patriarch: “For Your salvation I await, Lord” (Genesis 49:18). Anticipate salvation, as it is near.’ That is why it is stated: “For My salvation is soon to come” (Isaiah 56:1). Another matter, “for My salvation is soon to come,” ‘for your salvation is soon’ is not written, but rather, “My salvation.” May His name be blessed. Had the matter not been written, it would have been impossible to say it. The Holy One blessed be He said to Israel: ‘If you do not have merit, I will do it for My sake. As it were, all the days that you are there in distress, I am with you, as it is stated: “I will be with him in distress” (Psalms 91:15). And I will redeem Myself, as it is stated: “He saw that there was no man and He was astonished…[His arm brought salvation for Him]”’ (Isaiah 59:16). Likewise it says: “Rejoice greatly, daughter of Zion; cheer, daughter of Jerusalem: Behold, your king will come to you; he is righteous and redeemed” (Zechariah 9:9). ‘And redeeming,’ is not written here, but rather, “redeemed.”92Although the plain meaning of the verse refers to a human king, the midrash takes it to allude to God, who is described as redeeming Himself. That is, even if you do not have actions to your credit, the Holy One blessed be He will do it for His sake, as it is stated: “For My salvation is soon to come.” Another matter, “maintain justice and perform acts of charity,” (Isaiah 56:1), that is what is written: “I performed justice and acts of charity; do not leave me to my oppressors” (Psalms 119:121). Israel said to Him: ‘Master of the universe, see that we are seeking to perform justice and acts of charity, but we fear the idolaters; do not deliver us into their hands.’ That is, “I have performed justice and acts of charity.” This is analogous93The following analogy pertains to the conclusion of the verse in Isaiah 56:1, which states “and My righteousness to be revealed.” to a merchant who sought to travel on the road, but heard that there were robbers on the road. What did he do? He took his merchandise and exchanged it for gems and diamonds. He set out on the road and the robbers apprehended him. They said to him: ‘What do you have in your possession?’ He said to them: ‘Glassware.’ They said to him: ‘How much is this worth?’ He said to them: ‘Two for a sela, three for a sela.’ They said to each other: ‘For this will we kill him?’ They left him alone. He entered the city. He began opening the chests and he sat and began selling. Those robbers entered and saw him sitting and selling. They said to him: ‘How much for this?’ He said: ‘This is for twenty gold pieces, that is for thirty gold pieces.’ They said to him: ‘Are you not the one who said to us on the way: Two for a sela, three for a sela?’ He said to them: ‘Yes. However, at that moment I was in a place of death.94I said so because my life was in danger. Now, if you do not give me its price, you will not take it.’ So it is for Israel. In this world, one who performs mitzvot does not know the reward to be given for them. However, in the World to Come, when they see the reward given for mitzvot, they will be astonished, as the entire world is not able to contain the reward, as it is stated: “They never take heed, they did not they listen; no eye has seen [besides You, God, that which He will do for one who awaits Him]” (Isaiah 64:3). Have they never heard? It is, rather, that they are unable to hear the reward given for mitzvot.95In this world, they cannot comprehend the reward given for mitzvot. That is why it is stated: “For My salvation is soon to come, [and My righteousness to be revealed]” (Isaiah 56:1). The Holy One blessed be He said: ‘I will bring the salvation, as it is stated: “Salvation belongs to the Lord” (Psalms 3:9). One who performs justice, I write in his regard that he brings the salvation near.’ Likewise, you find regarding Yehoshafat, who appointed judges, as it is stated: “He appointed judges” (II Chronicles 19:5). When the children of Amon and Moav came, they were standing, and the Holy One blessed be He was waging their war, as it is stated: “For the war is not yours, but God’s” (II Chronicles 20:15), just as Moses our master, may peace be upon him, said: “The Lord will wage war for you” (Exodus 14:14). Why? Because they performed justice, they caused the salvation to come. That is why it is stated: “Maintain justice and perform acts of charity, for My salvation is soon to come” (Isaiah 56:1). That is, “these are the ordinances.” What is written thereafter? “If you purchase a Hebrew slave, [six years he shall work, and in the seventh he shall go free]” (Exodus 21:2).
