Avenging the Death of Abel [Part 1]

From the teachings of Rabbi Yitzchak Luria; translated and edited by Moshe Yaakov Wisnefsky

In this week's parasha, we are told:

"The son of an Israelite woman and an Egyptian man went outside amongst the children of Israel. And that son of an Israelite woman contended with an Israelite man in the camp. So the son of the Israelite woman blasphemed the name [of G‑d] and cursed, and they brought him to Moses. His mother's name was Shelomit, the daughter of Dibri, of the tribe of Dan. They put him in jail until [Moses] could tell them what G‑d said to do [with him]. And G‑d spoke to Moses, saying, Bring the curser outside the camp and all those who heard [him curse] should place their hands upon his head, and then all the congregation should stone him." (Lev. 24:10-14)

Moses…slew the taskmaster by pronouncing G‑d's name…

We are told in the oral tradition that this curser was the son of an Egyptian taskmaster. Shelomit was an overly outgoing, talkative woman, as alluded to by the fact that the Torah mentions that she was "the daughter of Dibri"; these words may be read as "the talkative daughter", as the word dibri in Hebrew implies "talkative". Because of her immodesty, this Egyptian taskmaster took note of her and desired her. He woke her husband up in the middle of the night and summoned him to his work. While the husband was out, the Egyptian taskmaster slipped into the house and had relations with Shelomit, who thought that this man was her husband. When the husband came home, he understood what had happened. When the taskmaster saw that the husband understood what had happened, he afflicted him relentlessly. Moses, who at this point was still an Egyptian noble, had gone out to see how his compatriots were doing, and when he witnessed how this taskmaster was afflicting Shelomit's husband, he slew the taskmaster by pronouncing G‑d's name. (See Rashi on v. 10 and on Ex. 2:11).

Years later, the son born of this illicit union tried to encamp in the camp of the tribe of Dan, but an Israelite man quoted him the verse, "The children of Israel shall encamp such that each man be near the flag of the insignia of their father's houses." (Num. 2:2) This man could therefore not claim the right to encamp with his mother's tribe. The two of them went into Moses' tent to be judged, and the verdict was against the son of the Egyptian, who then went outside Moses' tent and blasphemed. G‑d told Moses that after the witnesses place their hands on his head, the court should stone him.

[In order to understand this,] you must [first] know what it says in the Zohar (III:106a), namely, that the word for "blaspheme" [in Hebrew, "vayikov"] is to be understood [as it is in the phrase] "and he bored [in Hebrew, "vayikov"] a hole in its door."(Kings II 12:10)

The word for: "and he blasphemed/vayikov", literally means: "and he bored"; the Mishnaic word for "hole", "nekev", is derived from this word. The verse regarding the son of the Egyptian may thus be read, "…he bored a hole in the name [of G‑d]…", and in general, blaspheming G‑d's name may be mystically seen as "puncturing" it.

He bored this hole because he wanted to defend his mother.

We will see presently how the son of the Egyptian sought to defend his mother, Shelomit, by boring this hole in G‑d's name.

The evil of Cain was transferred into the Egyptian that Moses killed…

According to the Zohar, the Israelite man who was arguing with the son of the Egyptian was in fact his step-brother. When Shelomit's husband understood that she had had illicit relations with the taskmaster, and that this was brought about by her immodest behavior, he separated from her and took another wife. This Israelite man was the son of Shelomit's husband and his second wife. This second son knew the story surrounding the first son's birth, and in the course of explaining to him why he was not allowed to encamp together with the tribe of Dan, told him the circumstances of his birth. The first son then blasphemed G‑d's name in order to defend his mother Shelomit's honor, as we shall see.

Now, you must know that when Abel was killed [by Cain] over the extra twin [sister born with him], the evil of Cain was transferred into the Egyptian [taskmaster] that Moses killed, since [Moses] was a reincarnation of Abel, who was killed by Cain.

Twin sisters were born with both Cain and Abel, but with Abel came two twin sisters. The brothers were meant to marry their twin sisters and thus populate the world. Cain was jealous of Abel's extra sister-wife, and this is one of the reasons he killed him.

chanoch adds: The Ari teaches that the twin sisters born with Abel were his soul mates indicating bel could grow to a spiritual level of Beriah as well as within the world of Yetzirah. There are other teachings that say the second sister wife was the soul mate of Cain not Abel. This teaches that Cain was capable of the spiritual growth within his lifetime and not Cain.

Now, the blasphemer was the son of the Egyptian, and he was entirely evil, devoid of any good [aspects].

In the semi-parallel passage in Shaar HaPesukim, the Arizal points out that the son of the Egyptian inherited the evil of Cain from his father. This is why the Torah specifically calls him "the son of an Egyptian man". Because Moses killed his father using the divine name, he blasphemed that same divine name.

His mother, Shelomit the daughter of Dibri, was a spark of that second twin of Abel's, over which Cain killed him. Therefore, this Egyptian was killed over this Shelomit.

Just as Cain desired Abel's sister-wife…the Egyptian taskmaster desired her reincarnation…

Since Cain killed Abel over Abel's sister-wife, the reincarnation of Cain (the Egyptian taskmaster) was killed over the reincarnation of the sister-wife (Shelomit).

In the semi-parallel passage in Shaar HaPesukim, the Arizal states that just as Cain desired Abel's sister-wife, his reincarnation, the Egyptian taskmaster, desired her reincarnation, Shelomit. Moses, the reincarnation of Abel, killed this Egyptian, thereby avenging the death of Abel at the hands of Cain.

To continue on to part 2, read below.

Translated and adapted by Moshe-Yaakov Wisnefsky from Taamei HaMitzvot and Shaar HaPesukim, parashat Emor; subsequently published in "Apples From the Orchard."

Avenging the Death of Abel [Part 2]

From the teachings of Rabbi Yitzchak Luria; translated and edited by Moshe Yaakov Wisnefsky

This article is a continuation from Part 1 above:

In this week's parasha, we are told:

"The son of an Israelite woman and an Egyptian man went outside amongst the children of Israel. And that son of an Israelite woman contended with an Israelite man in the camp. So the son of the Israelite woman blasphemed the name [of G‑d] and cursed, and they brought him to Moses. His mother's name was Shelomit, the daughter of Dibri, of the tribe of Dan. They put him in jail until [Moses] could tell them what G‑d said to do [with him]. And G‑d spoke to Moses, saying, Bring the curser outside the camp and all those who heard [him curse] should place their hands upon his head, and then all the congregation should stone him." (Lev. 24:10-14)

Now, you know that there is a screen separating [the worlds of] Yetzira and Asiya that acts as a veil [shielding Asiya from the light of Yetzira]. This [veil] is the malchut of that world [i.e. Yetzira]. That malchut is called the [letter] dalet and is the significance of the dalet of the word for "one" [in Hebrew, "echad"].

chanoch adds:a better translation of the Hebrew word for screen is curtain.

The malchut of any world is the interface between that world and the world below it on the chain of spiritual development. The "light" (i.e. consciousness) of the higher world is translated into, or projected onto, terms meaningful in the lower world, which is in fact defined by this lower level of divine consciousness.

According to Jewish law, when we recite the Shema, "Hear, O Israel, G‑d is our G‑d; G‑d is one", we are to meditate on certain allusions in the spelling of the word for "one", echad. This word is spelled alef-chet-dalet; the word "alef" means "chief" ("aluf"); the numerical values of chet and dalet are 8, and 4, respectively. We are to consider how the "chief of the world", i.e. G‑d, is master of the 8, i.e. the seven heavens and earth, and the 4, i.e. the four directions.

The letter dalet signifies G‑d's mastery over the horizontal dimension of space…

Thus, the chet signifies G‑d's mastery over the "vertical" dimension (including the spiritual realms "above" the physical universe), and the letter dalet signifies G‑d's mastery over the horizontal dimension of space.

The dalet thus represents the spatial expanse at the bottom of the spiritual/physical hierarchy of the world. As such, it correlates to malchut, the lowest level of any world.

It is further known that chesed and gevura correspond to the name Ah-vah.

The divine name Ah-vah (alef-hei-vav-hei) does not appear explicitly in the Bible, but is "encoded" as the initials of many phrases. In most contexts, it is associated with the sefira of daat, which contains the sources of chesed and gevura (which is why there are four compartments in the tefillin instead of the three we would expect, being that the intellect comprises three sefirot, chochma, bina, and daat).

Now, this son of the Egyptian [taskmaster] was [meant to rectify the sin of] Cain and Abel, who personified chesed and gevura. With the power of this name, from which he was sustained - as is alluded to in the initials of the words for "And the son of the Israelite woman blasphemed the Name and they brought him…" as well as in the initials of the words for "the soothsayers and the wizards" (Kings II 23:24) - he sought to puncture this veil, and thereby draw down [divine] beneficence on his mother, who was in Asiya.

Since the son of the taskmaster was intended to rectify the sin of Cain and Abel, he derived spiritually from their spiritual source, chesed and gevura. He therefore was able to manipulate the name of G‑d associated with these two sefirot, the name Ah-vah.

The most basic initials that form the name Ah-vah are those of the words from the first verse of the Torah, "…the heavens and the earth" (Gen. 1:1 - "…et ha-shamayim v'et ha-aretz"). This name thus represents the power to join heaven and earth, to unite, which is why it is associated with the sefira of daat, the power to unite chochma and bina and produce "offspring" from them, the midot. This is also why the word daat is used to describe marital union, as in "And Adam knew his wife, Eve." (Genesis 4:1)

The son of the taskmaster thus wanted to misuse this divine name…

The son of the taskmaster thus wanted to misuse this divine name in order to unite that which is not meant to be normally united. He wanted to draw down divine beneficence from the world of Yetzira into the world of Asiya, i.e., a level of holiness onto a realm that cannot (normally) lay claim to such a level. In this way, he thought that he could "purify" his mother and rid her of the scourge of her immodesty.

The italicized words in the phrase "And the son of the Israelite woman blasphemed the Name and they brought him…" are consecutive: va-yikov ben ha-ishah ha-yisra'eilit et ha-shem va-yavi'u oto….

"The soothsayers and the wizards": et ha-ovot ve-et ha-yidonim.

Shelomit was considered to be in the world of Asiya, in this world the power of evil is greater than the power of holiness. In Yetzira, the powers of evil and holiness are on equal footing, and in the world of Beriya, the power of holiness is greater than the power of evil.

This is the meaning of "he blasphemed the Name", [taking the word for "blasphemed" to be] cognate to the word "and he bored a hole in its door", alluding to malchut of Yetzira, which is called the "door".

Thus, the proof-text from the Book of Kings does not only provide us with the literal meaning of the word for "blasphemy" but also with the imagery associated with blasphemy: making a hole in a door. The name of the letter dalet, which we said above signifies malchut, literally means "door". This is appropriate, since malchut is the door from the lower world to its own world and vice versa.

The reason "all the congregation" - i.e. the Sanhedrin and the Torah scholars - were the ones who had to stone him is because only they can receive the additional ray of Shabbat [consciousness] during the week as well, as is known.

It is, of course, impossible for the whole people of Israel to stone anybody, so this verse is interpreted to mean that the representatives of the people, i.e. the Sanhedrin, or high court of justice, were to do the stoning.

All processes of spiritual growth must pass through the three stages of ego-submission…

The Torah scholar, by virtue of his consciousness being fully imbued with the Torah he studies, is able to sustain something of the divine consciousness we normally attain only on Shabbat throughout the week. For this reason, the Zohar states that a Torah scholar is likened to Shabbat. (Zohar III:29a; see Shabbat 119a)

Rabbi Shalom Sharabi points out that on Shabbat, the world of Atzilut shines into the world of Beriya, meaning that the intellect is imbued with divine consciousness that transcends intellect. By invoking the name Ah-vah and thereby improperly opening the world of Asiya to the world of Yetzira, the blasphemer was also causing the consciousness of the higher worlds, Beriya and Atzilut, to descend unnaturally. This had to be rectified by those who personify those worlds, the Torah scholars and the Sanhedrin.

This explanation dovetails with another reason given why the blasphemer blasphemed:

According to the Sages, when he heard the law of the showbread (which immediately precedes the account of his blasphemy), he scoffed at the fact that the Torah requires the showbread to remain in the Temple for nine days and only then eaten by the priests. (Menachot 100b) "A king should be served fresh bread every day, not stale, nine-day-old bread!" (In fact, the showbread miraculously remained fresh for nine days).

According to this, his scoffing at Shabbat made him blaspheme. It was therefore proper that the Sanhedrin and the scholars, who are likened to Shabbat, be the ones to stone him.

From all this we see the importance of being fit to receive divine consciousness, and the seriousness of the error of trying to "reform" evil by shining divine consciousness on it before it has been made ready for it. The Baal Shem Tov taught that all processes of spiritual growth must pass through the three stages of ego-submission, separation between good and evil, and finally sweetening of evil through good.

chanoch adds: There appears to be only two of the three stages as taught by the Baal Shem Tov. The missing stage is the first stage – identify the evil that is mixed with good. Only then can one start to separate between good and evil.

The mistake…is being reluctant to slay the evil context before trying to sweeten the good…

We see here, it seems, an instance of trying to skip the second stage, of trying to sweeten evil without first "separating" it out, i.e. destroying its evil context. Sweetening evil is possible only because of the inner core of good that is present within it, and this can be revealed only if we crush the outer shell or context of evil within which the inner good is trapped.

The mistake of all would-be but misguided spiritualists, says the Baal Shem Tov, is being reluctant to slay the evil context before trying to sweeten the good, inner core. Instead, they try to sweeten the outer reality, but this outer reality is not ready to be sweetened; in fact, it exists only to be resisted, rejected, and destroyed by being identified for what it is. Only when this is done can we proceed to sweeten reality by revealing the inner good that truly lies within everything.

Translated and adapted by Moshe-Yaakov Wisnefsky from Taamei HaMitzvot and Shaar HaPesukim, parashat Emor; subsequently published in "Apples From the Orchard."

Bread Crumbs in the Beard

From the teachings of Rabbi Yitzchak Luria; translated and edited by Moshe Yaakov Wisnefsky

Toward the end of this week's Torah portion is the command to prepare "showbread" (Lev. 24:5-9). There were twelve loaves of this special bread, which were placed on a special table in the sanctuary before Shabbat and replaced with newly-baked loaves a week later.

[We will now explain why] there were twelve loaves of showbread and why they were [miraculously] warm even [a week later] when replaced.

Our sages state that the showbread remained warm the entire week. (Chagiga 26b) This is derived from the words: "to replace it with warm bread on the day it was taken away" (Samuel I 21:7), referring to the showbread. Although the simple understanding of the verse does not imply that the showbread stayed warm the whole week, the homiletic interpretation is based on the fact that the phrase "warm bread" refers to the bread of the previous week: "warm bread on the day it was taken away".

To clarify: It has been explained that a number of different couplings [between various partzufim] above [in the spiritual realms] are termed "eating".

The beard is seen in Kabbala as the seat of mercy…

The sefirot metamorphose so that they may interact among each other. These couplings are termed "eating". The purpose of the transformation (or metamorphosis) of the sefirot into partzufim was that they be able to interact and cross-fertilize each other. These unions produce "fruit" or "offspring" in the form of divine "light" that shines into the lower partzufim and the lower worlds. The reason some of these couplings are termed "eating" is explained below.

This is the mystical meaning of the phrase "Eat, O beloved companions." (Songs 5:1) [This verse] refers to the coupling of Abba and Imma, which is occasioned by the [flow of energy from the] holy mazal of the beard of Arich Anpin. (Shaar HaMitzvot, parashat Emor)

In order for Abba and Imma to conjoin, they must receive an influence of higher consciousness from the partzuf above them, that of Arich Anpin. In a parallel passage in the Arizal's writings, (Taamei HaMitzvot, parashat Emor) the phrase "the mazal of the beard of the Atika Kadisha" is used instead of "the holy mazal of the beard of Arich Anpin". Although the term Atik Yomin refers specifically to the higher of the two partzufim of keter, the term Atika Kadisha ("the Holy Ancient One") is a general term for keter.

The beard is seen in Kabbala as the seat of mercy (rachamim). Kabbalistic works identify thirteen components of the beard (either tufts or parts of the face that are devoid of hair and thus outline the beard), corresponding to G‑d's Thirteen Attributes of Mercy. (Ex. 34:6-7) Indeed, Arich Anpin connotes "patience" a concept closely allied to that of mercy. The thirteen components of the beard of Arich Anpin are called mazalot (sing. mazal), which means a "source of flow" or influence.

chanoch adds: What was not revealed until the time of the Ari is the 13 attributes of mercy are actually the 13 mazalot or signs of the zodiaqc that are just now coming into revelation. This is my opinion. At this time there are 88 constellations as seen from the earth space. This is data from the NASA website. We ar waiting for the revelatioln of the 8th continent and the 89th constlation. These, in my opinion will manifest the energy of Mashiach.

As is known, [the beard of Arich Anpin] is composed of three iterations of the divine name Havayah, which together give 12 letters, corresponding to the 12 other parts of the beard [besides the 13th mazal]. The numerical value of these three names [3 x 26] is the same as that of the word [in Aramaic for "mazal",] "mazla" [78]…

The thirteenth tribe, Levi, officiates at the Temple, reconciling the twelve tribes of the Jewish People…

These thirteen mazalot are divided into two groups. Twelve correspond to the four-letter divine name Havaya repeated three times (giving twelve letters). The thirteenth mazal stands by itself and summarizes or encapsulates the other twelve. This is alluded to by the fact that the numerical value of three times the divine name Havayah, 3 x 26, equals the numerical value of the Aramaic word [the Zohar is written in Aramaic] for "mazal", "mazla" (78). It is this thirteenth mazal that must shine upon Abba and Imma in order for them to couple.

In Kabbala and Chasidut, it is explained that the thirteenth mazal transforms the entire set of mazalot into attributes of mercy. This is because numerically, twelve is a closed, rigid, perfect system; reflected in the physical world by the twelve lunar months and the twelve signs of the zodiac; in the Jewish people, by the twelve tribes; in the spiritual realm, by the twelve permutations of the letters of the divine name Havaya, and so on. In each of these sets, however, there is a (sometimes hidden) thirteenth element that adds the flexibility and adaptive quality that makes the set alive, pliable and viable. This is perhaps most clearly evident with regard to the twelve lunar months. In the Jewish calendar, a thirteenth month is added in 7 out of every 19 years in order to align the lunar year with the solar year. Here, the thirteenth lunar month makes the twelve original ones into an empathic system that can coexist with its solar "mate." Similarly, the thirteenth tribe, Levi, officiates at the Temple, reconciling the twelve tribes of the Jewish People with their "mate", G‑d.

The showbread is the physical manifestation of this thirteenth mazal…

This passage therefore means that in order for Abba and Imma to couple, they must receive a flow of mercy - or compassion-consciousness. This is, of course, a lesson pertinent to marital relationships, as well, and indeed all types of interpersonal communication: the underlying consciousness and approach toward the other partner must be one of compassion, empathy, and mercy.

…and of the word for "bread" ["lechem", which has a numerical value of 78].

This indicates the dependence of coupling ("eating bread") on the flow of consciousness from the mazal.

Corresponding to these twelve letters are the twelve loaves [of showbread]. This is because the [holy, thirteenth] mazal expresses the concept of the double-vav, which equals 12 [since the numerical value of the letter vav is 6].

[This is why the showbreads were arranged in two stacks,] six on one side and six on the other.

They also express the two letters hei of the divine name Havayah, whose combined numerical value [when spelled out with an alef] is also 12.

Hei-alef hei-alef, 5+1+5+1 equals 12.

In any case, this exposition indicates that the showbread is the physical manifestation of this thirteenth mazal, which, as we said, encapsulates and includes all the other twelve.

Now, since the coupling of Abba and Imma is termed "eating", it never ceases.

The two main pairs of partzufim are Abba and Imma, and Zeir Anpin and its Nukva. Whereas the coupling of the former pair is constant, the coupling of the latter is not. The continuous, steady-state relation between Abba and Imma is therefore termed "eating", for it is far less "charged" and ardent than the love-relationship between the "younger" pair, Zeir Anpin and Nukva (the offspring of Abba and Imma).

This is to be expected, since Abba and Imma are the partzufim of the intellect while Zeir Anpin and Nukva constitute the emotions and their expression.

Priests are in the sefira of chochma…

For the world to continue to exist, the union of the intellect must be constant. The union of emotion and expression, however, can be intermittent, although the quality of life improves the more frequently this union occurs. This is the union that results from our observance of the Torah and performance of the mitzvot.

Accordingly, this bread - which alludes to the supernal mazal that arouses them [i.e. Abba and Imma] to the [constant] coupling termed "eating" - had to remain on the table [in the sanctuary] at all times. And so it is written: "And you shall set showbread on the table before Me at all times" (Ex. 25:30).

The fact that the showbread had to be on the table at all times indicates that the union of Abba and Imma is constant, since this union is dependant upon the thirteenth mazal, which is, as stated above, the spiritual correlate of the showbread.

This is also why they remained warm constantly, as it is written: "to replace it with warm bread on the day it was taken away" (Samuel I 21:7). This alludes to the continuous stimulation of the warmth of the coupling.

The Ari now discusses why it is that the priests who served in the Temple eat the showbread.

Now, the priests would eat this bread. This is because the supernal [spiritual] priests are in the sefira of chochma. It is at this level that the high priests of all ten sefirot begin.

This is the mystical way to understand the verse "the priests, the Levites" (Deut. 17:9) As you have noticed, several times the priests are called Levites [by Scripture], as it says, "and the priests, the sons of Levi, approached…" (Deut. 21:5) and so on.

Although the priests, being descended from Aaron, are of course members of the tribe of Levi, they are not usually referred to as "Levites". That designation is reserved for the other members of the tribe (i.e. non-priests), who have an entirely different set of duties to perform in the Temple.

The reason is that the supernal priests and Levites are the sefirot of chochma and bina, respectively. Since the union of these two sefirot is constant and the Levite at this level is completely "sweetened", without any severe judgment, the Levite is consequently strongly bound to the priest. They are considered one.

Bina must stay connected to chochma, so that the development of the idea must be constantly checked and evaluated against the experience of the initial insight. Chochma is the initial flash of insight; bina is the development of that insight into a full intellectual structure of thought. In the process of analyzing and developing the insight, the mind can sometimes lose track of the original idea, going off on tangents and trains of thought that were never implied in it. The end result is a perversion of the original truth. In order to prevent this, bina must stay connected to chochma; that is, the development of the idea must be constantly checked and evaluated against the experience of the initial insight. Then the pristine brilliance of the inspiration can keep the intellectual process on track.

chanoch adds: This is discussed in our classes on the Sefer Yetzirah under the term “run and return”.

So, in the upper worlds, where chochma and bina are in a state of constant union, as we have said, bina, or the Levite, is constantly being purified by chochma, the priest. Down here below, however, where chochma and bina are not always connected, and indeed, bina can stray far from the pristine insight of chochma, matters are different, and the Levite personifies stern severity.

Therefore, the showbread was eaten [only] by the priests, who personify chochma.

Translated and adapted by Moshe-Yaakov Wisnefsky from Shaar HaMitzvot and Taamei HaMitzvot; subsequently published in "Apples From the Orchard."

Nation of Compassion

We should try to resemble the qualities of the High Priest.

From Shenei Luchot HaBrit by Rabbi Isaiah Horowitz

Every person must make himself a servant of G‑d and must sanctify himself so as to come as close to the sanctity of the High Priest as is possible. He should practice some solitude and avoid emerging from this communion with G‑d to the extent his circumstances allow. He must be concerned that no blemish, physical or spiritual, should attach to him. His striving must be that he himself should qualify as an offering to G‑d. Once he endeavors to do all this is he considered "Holy to G‑d".

chanoch adds: In the Zohar Section 20 you will find information regarding the process to become sanctified. Rabbi Horowitz does not include this information here to keep people from utilizing the spiritual system incorrectly. This is no longer a concern since our desire to receive in this generation has declined to a level that if we use the spiritual incorrectly we can not destroy the physical world anymore.

The thrust of the legislation is that the court proclaims the dates when the various festivals are to be observed. (Lev. 23:2) We determine when to rejoice, when to eat festive meals. These festive meals should serve a spiritual purpose, just as did the delicacies Isaac ordered before blessing his son. When one approaches the holy days in this spirit, the second half of the verse, "These are My festivals", will be true.

On the festivals, a person must not be so preoccupied with chores that he...loses...awareness of his special closeness to G‑d...

If, however, these days are observed only as days when you fill your stomachs, indulge your body, then they are not "My festivals", but are vomit and excrement, concerning which the prophet has quoted G‑d as saying: "My soul hates your festivals." (Isaiah 1:14) On the festivals, a person must not be so preoccupied with chores that he thereby should lose the awareness of his special closeness to G‑d on such days.

The Zohar (Sulam edition, page 24) poses the question that if the legislation of not slaughtering the young animal on the same day as the mother animal (Lev. 22:28) is to save the mother animal the pain of watching its young killed, this could be avoided simply by keeping them apart. The true reason, however, is connected to the Jewish people's sense of empathy. To the extent that a person displays consideration for the feeling of others he in turn may find that such considerations of his own feelings will be a factor when he will be judged. The reverse is also true.

Translated and adapted by Eliyahu Munk. From Shenei Luchot HaBrit by Rabbi Isaiah Horowitz.