The Torah, “Exodus,” “Mishpatim,“ 21:23 – 21:25: But if any harm follow, then thou shalt give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe.
People perceive everything that the Torah writes about, linearly and egoistically. The Torah speaks exclusively of unity among people and about establishing a general integral image that is called Adam (similar to the Creator).
Every single person, with no exception, participates in creating this image (Adam). Whether we want it or not, all of us are involved in crafting this giant. Our involvement should correspond to the instruction called the Torah (derived from Ora’ah, which translates as “the instruction”). It describes the ways of self-correction that happen when we make mistakes. As in any instruction, there is a chapter on possible errors and the ways of fixing them.
This explains why the above-mentioned misfortunes with eyes, hands, feet and other injuries are all about the liaisons among people that exist at the level of ten Sefirot. They must replenish any defects they caused since “misfortune” means an unintentional damage.
When in a downfall, if one intentionally, egoistically, and malevolently harms or inhibits a general integral system or damages a collective process of correction, then other laws come into force.
Question: What is meant by, “to give life for life, eye for eye?”
Answer: It is about the levels of correction—Nefesh, Ruach, Neshama—that we are obligated to replenish.
The world perceives the entire Torah at a corporeal level. Various beliefs, teachings, and dogmas have originated from the Torah. This has continued for thousands of years.
If we are talking about the earthly implication of the Torah, it is said that there are “no slaves, nor masters.” Everyone is absolutely equal before the law. It describes a society that has never existed yet. Corruption resolves any issues in this world. Pay enough money and do whatever you want.
If you read “The Laws of Kings” by Rambam, you’ll see that there were lots of restrictions that were imposed on kings as compared to a few limitations for commoners. In other words, according to the Torah, everyone is equal.
From KabTV’s “Mysteries of the Eternal Book” 5/20/13