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“You shall not revile G-d, and you shall not curse a leader among your people.” (22:27)

Words are cheap, and emotions, at times, run high. We might accidentally say something that we will regret later on. What we do not understand is that words have an effect and they might cause irreparable damage to another person, as the following story illustrates: A certain rav in Yerushalayim, a Slonimer chasid, did not have children for twenty-four years after his marriage. Ultimately, following a miraculous incident he and his wife were blessed with a child. He related that as a young man he was a student at Yeshivas Slonim in Yerushalayim. The woman who came nightly to clean…

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“Distance yourself from a false word.” (23:7)

Integrity is much more than a virtue, a good character trait – it defines a human being. Indeed, there is no other negative command/transgression in the Torah where there is a  special warning to distance oneself. Falsehood can swallow up a person, overwhelm him. We try to justify our lack of integrity, saying it is not really a falsehood; it is for the purpose of a mitzvah; nothing really bad will come out of it. While all this may be true, the end result is that the person has lied. A white lie today becomes a major falsehood tomorrow. Horav…

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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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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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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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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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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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Do not accept a bribe, for the bribe will blind those who see and corrupt words that are just. (23:8)

Some situations  during the course of one’s life are so compelling that they  determine one’s course of action.  Indeed, one can reach the point  of error even in areas which are usually very clear.  Man must elevate himself to the point that he transcends his own vested interests, so that he sees the truth in its reality. We find a number of instances in which people — who under normal circumstances had been clear-thinking individuals — suddenly present themselves in a totally diffferent light.  We find that  in his dispute with Shmuel HaNavi, regarding carrying out his mission of destroying…

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And his master shall bore through his ear with the awl, and he shall serve him forever. (21:6)

The Torah does express respect for the Jew who spurns his freedom and chooses to remain an eved.  His conscription to another Jew is an act of self-degradation.  His decision to continue in servitude involves a ceremony in which  his ear is bored with an awl.  The Torah says he is  to remain a servant “forever.”  In this context, the word “forever” means until Yovel, the jubilee/fiftieth year.  This is the end of a cycle, a time at which  properties that changed hands during this cycle revert back to their original owners.  At this time, all Jewish servants are  freed….

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If a man shall steal an ox, or a sheep or goat, and slaughter or sell it, he shall pay five cattle in place of the ox, and four sheep in place of the sheep. (21:37)

One who steals an ox or sheep and sells or slaughters it must pay five times the value of the ox and four times the value of the sheep.  Rabbi Yochanan ben Zakkai states one reason for setting  the fine for a sheep to be less than  that of an ox. He attributes the reduction  to the thief’s humiliation when he carries the sheep on his shoulders as he escaped.  The embarrassment incurred by a thief evokes Hashem’s compassion, thereby reducing his fine.  This is a remarkable lesson demonstrating the Torah’s concern for the feelings of all people–even a common…

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