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You shall not cause pain to any widow or orphan…for if he shall cry out to Me, I shall surely hear his outcry. (22:21,22)

  Hashem promises to listen to cries of the widow and orphan.  They have no one to whom to turn,  other than their Father in Heaven, Who listens very closely to those that are vulnerable to abuse.  A classic story  occurred, involving the Bais HaLevi, that demonstrates how sensitive we must be to the plight of the unfortunate – especially those who have nowhere to turn.  When the Bais HaLevi was a young boy studying in cheder, he witnessed the rebbe striking a young orphan boy who had fought with another boy, who just happened to be wealthy.  The Bais…

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A wound for a wound. (21:25)

The Torah teaches us the laws of bodily damage against another person.  Chazal derive from this pasuk that “adam muad l’olam,” “a man is forever held responsible for his actions.” The concepts of “unintentional”, “unaware”, “did not mean to” – do not apply.  Man is always held accountable for his actions.  Furthermore, we are taught that if one lays down to sleep near vessels belonging to someone else and during the course of his sleep he breaks the vessels,  he is liable for damages.  Although the actual damage was performed while he was asleep, he caused the damage by laying…

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But for one who had not lain in ambush and G-d caused it to come to his hand, I shall provide you a place to which he shall flee. (21:13)

The Torah grants the unintentional murderer the dispensation of fleeing to one of the Arei Miklat, Cities of Refuge, where he is protected from the close relatives of the victim.   In his Igeres Ha’Mechaber the Sefer Ha’Chinuch distinguishes between the various mitzvos that we are obliged to fulfill.  We must perform some mitzvos only under certain conditions; all Jews are commanded to perform other mitzvos at all times.  There are two hundred and seventy of the latter mitzvos, of which forty-eight are mitzvos asei, positive mitzvos. The remaining two hundred twenty-two are mitzvos lo sa’asei, negative commandments.  Of these mitzvos,…

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If you buy a Jewish bondsman…If a man will sell his daughter as a bondswoman…one who strikes a man who dies, shall surely be put to death. (21:2,7,12)

The sequence of laws that mark the beginning of Parashas Mishpatim begs elucidation.  There must be a good reason that the Torah chose the laws of eved Ivri to open the parsha.  Furthermore, what relationship exists between eved Ivri and murder?  Horav Nissan Alpert, zl, notes that the underlying theme of this parsha is kavod ha’brios, the dignity of man.  This theme is reinforced  throughout the parsha.  In fact, the punishments that are to be meted out are in accordance with the sin of degrading another human being’s rights.  This is the best way to correct the damage, to repair…

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And these are the ordinances that you shall place before them. (21:1)

The parsha dealing primarily with civil and tort law is juxtaposed on the end of the previous parsha, which details the laws of the Mizbayach, Altar.  Chazal derive from here that the Sanhedrin, the court which is the supreme authority of Jewish law, should be located on Har Habayis, near the Bais Hamikdash.  Horav Nissan Alpert,zl, explains the reason for this.  Avodas Hashem, serving the Almighty in a Jewish way, is different from other religions,  whose religious service revolves around prayer, ritual and sacrifice.  Their theology consists of a  code of beliefs geared towards inculcating the people to an acceptance…

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And now if You would but forgive their sin! But if not, erase me now from this book that You have written. (32:32)

Rashi explains that the word, “misifrecha“, “from Your book,”  applies to the entire Torah.  Rashi suggests a reason for Moshe’s well-known reaction to Hashem’s desire to punish Klal Yisrael with annihilation: “That they should not say about me that I was not worthy to implore mercy for them.”  This is mind-boggling!  We are referring here to Moshe Rabbeinu, the “anav mikol adam,” the most humble of all men.  He is prepared to have his name erased from the nitzchiyus, eternity, of Torah, simply because of what they may say, asserting that he was not capable/worthy of achieving clemency for Klal…

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And the people gathered around Aharon and said to him, “Rise up, make for us gods…The entire people removed the gold rings… He (Aharon) took it from their hands and bound it up in a cloth, and fashioned it into a molten calf. (32:1, 3,4)

One of the most grievous sins and tragic episodes in the history of our People is the chet ha’eigel, sin of the Golden Calf.  What makes things worse is Aharon HaKohen’s involvement in its construction.  Indeed, when Moshe questioned Aharon about his role in its creation, he responded that he was overwhelmed by the people.  Hoping to create some delay, he had them bring their gold and jewelry to him.  Regrettably, their response to his request was incredible.  It always seems to be like this when people have the passion of sin in their hearts: nothing stands in their way. …

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For six days work may be done and the seventh day is a day of complete rest. (31:15)

Rabbeinu Bachya says that  Shabbos is the principle of faith.  It is equivalent to all the mitzvos because it confirms our belief in the creation of the world.  As we believe that Hashem created the world in six days, we affirm that He rested on the seventh. Throughout Rabbinic literature, Chazal underscore the mitzvah of Shabbos and emphasize its significance.  Throughout the ages, Jews have sacrificed material comfort – and even their lives – in observance of this mitzvah.  The following story reinforces this idea: Horav Simcha Kaplan, Shlita, Rav of Tzfas, relates that when he studied at the Mirrer…

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The wealthy shall not increase and the destitute shall not decrease from half a shekel. (30:15)

  As part of an annual compulsory tax, the Torah instructs each member of Klal Yisroel to give a half-shekel towards the korbanos tzibur, communal offerings.  The Toldos Yaakov Yosef explains that the requirement for half a shekel underscores the importance of unity among Jews.  No Jew is complete unless he joins with others.  Indeed, even the simple person has the potential to complete the most noble Jew. In the beginning of Meseches Shekalim, the Mishnah says:  On Rosh Chodesh Adar, they (Bais Din) would proclaim regarding the obligation to contribute the Shekalim and Kilayim, reminding people to rid themselves…

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Moshe caused Bnei Yisrael to journey from the Yam Suf…they went for a three day period in the wilderness, but they did not find water. (15:22)

Moshe had to force the people to leave the Yam Suf.  Had it been up to Klal Yisrael, they would have remained there gathering up the immense spoils of the Egyptian army.  Chazal tell us that the Egyptians, asssured of their impending victory over the Jews, bedecked their horses with every type of jewelry, gold and silver.  After it was all over, the Jews had a “difficult” time coping with the enormous wealth that was now theirs for the taking.  As a result, they refused to leave.  Their behavior is mind-boggling!  It is understandable that people seek wealth for a…

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