This sedra comes immediately after
the עשרת הדברות. It starts of with the, משפטים, civil laws, the laws of natural justice
which can be understood logically in contrast to the חקים, statutes which we would never have worked
out ourselves.
I should like to pose a couple of
questions.
Firstly, there are no fewer than 53
mitzvos, out of the whole 613, in this week’s sedra. If one goes through them,
one finds quite a jumble and the Torah seems to jump from one type of law to
another on many occasions. Is there any reason for this, or can one discern an
underlying pattern.
Secondly, the first mitzvah mentioned
is about an עבד עברי, a Jewish person who was sold into slavery to another Jew
because he could not pay his debts and the Bais Din gave permission for him to
be sold to pay at least part of the debts.
Before I go into a possible
explanation for the second point, which I would mention is raised by several
rishonim, for instance, the Ramban, Rabbenu Bechai, Abarbanel, I think that it
is perhaps to the point to state that there are, in fact, ג''ן mitzvos (53) in
the sedra. Perhaps after the Bnei Yisroel had said נעשה
ונשמע, we will do and hear,
and they were privileged to hear from Hashem, Himself, the ten commandments,
they were then taken “for a stroll in the garden” ג''ן, of Torah and mitzvos so that they should
get a flavour of them.
In the same way as walking round the
garden where there are trees, fruits, vegetables, some sweet smelling, others
just beautiful looking, also this sedra, following on immediately from the עשרת הדברות
is like going round a large, well tended garden. This might be taken in
contrast with say Kew gardens which could be in some way analogous to the
whole of the תרי''ג mitzvos.
The commencement of all these mitzvos
with עבד עברי needs to be understood. That case did not happen for the 40
years that the Bnei Yisroel were in the midbor and, for that matter, for over
50 years after, as they took many years until they conquered Eretz Yisroel when
the din of עבד עברי became relevant only when the laws of shmittah and yoivel began
to apply which was only, at least, 54 years after the Torah was given.
Surely it would have been more to the
point to start with a case that was relevant immediately, followed by other
such matters. For instance, מכה אביו ואמו etc. mentioned later on the Sedra, would
be relevant immediately and were likely to be more frequent even, as well. Why
did the Torah start with this particular mitzvah?
I think that this can be explained by
the analogy of people who, unfortunately, were caught in the Second World War
by the Nazis, sent to Auschwitz or other such places. The trauma of these
people has remained with them for the rest of their lives.
In this case, the Jews going out of
Egypt were virtually all born into slavery and had been mistreated for well
over 100 years by the Egyptians. The contrast of the Torah insisting that a
Jewish servant sold to another Jew, even if because of his misdeeds, still can
only be sold for six years and has to be freed afterwards, is vivid. Not only
that, the Gomorra says that by acquiring a Jewish eved, the master is, in a
way, acquiring a master for himself. For example, if he only has one cushion he
has to give it to the servant to use rather than using it himself.
One can see the tremendous contrast
between the way the Egyptians acted and the way we are enjoined to act.
The reason why this is the first
mitzvah mentioned, I believe is, because this would make the biggest impression
on the Yidden. The change of behaviour that was required of them for the future
was enormous.
Remember that the Torah was given
just 6 weeks after they finally left Egypt.
One could argue that the rules
concerning an eved Canaani, a non Jewish slave, are more analogous to what
happened to the Yidden in Egypt.
I think, however, that what Hashem
wanted to establish was the principle in the first instance. Yidden have to
show respect and love for one another and in broad terms the idea is to improve
middos.
Remember that the people inhabiting
the world up to the time of Matan Torah became less and less connected to
Hashem and more and more selfish looking for self gratification and willing to
enslave other people.
Dare I say it, that looking at the
world today, we see that over recent years the lack of morals and sensitivities
for other people, the senseless killings and enslavement of others etc. has
increased in a similar type of manner.
Matan Torah was a clarion call that
the Jewish people had to show moral strength and do things differently than had
been done until then. By commencing Parshas Mishpatim with the din of עבד עברי the stark contrast
between what had been happening previously, to the Yidden themselves in Egypt,
was emphasised in no uncertain terms.
The laws concerning an eved Canaani (a
non Jewish servant) are indeed mentioned later on in the Sedra. I would only
highlight one such case, namely, that if a master knocks out the eye or tooth
of a male or female servant they have to let the servant go free.
The Torah, not
surprisingly, continues after the case of עבד עברי, with the case of אמה
עבריה, a Jewish maidservant
sold by her father to a Jewish master. Once again, he could not do what he
liked with the girl, she only remained with him for a maximum of six years or
until she became 12 years of age if earlier. Furthermore, the Torah tells us
that ideally the person who bought her, or his son, should marry the girl. If
all this was not carried out properly she had to be allowed to go free when she
grew up.
The Torah then
continues with a mitzvah very much connected with servitude. A slave in Egypt
was treated as a second class individual, if a human being at all. The master
could, mistreat, ill-treat and virtually thrash to death somebody he disliked.
The Torah, however, continues מכה איש ומת מות יומת, if a person hits another person so hard
that he dies, he himself, has to be killed. However, there is a safety
mechanism that if he did not do it on purpose, there is a place of refuge known
as עיר מקלט.
If, however, he did it on purpose, he may not just go to the עיר מקלט, and so avoid
punishment, he can be taken from every place in the country and if proved
guilty, killed as well.
Whilst the Torah
is speaking of unjustified raising a hand to another Jew and the way Yidden are
supposed to behave to one another, the Torah goes one stage further and states מכה אביו ואמו, namely that if a person would hit his father or his
mother and not kill them, but just wound them, he would also be sentenced to
death. Then the Torah carries on, but if somebody steals, kidnaps, another Jew
and sells him, once again there is a capital penalty. Even if he curses a
father or mother, the death penalty is imposed.
This, of course,
is subject to there being the necessary warnings given and witnesses that this,
in fact, happened. There are safety checks and balances built in, all the way
through the system.
All this is to
emphasise the dignity of man and the fact that doing such things is not the way
to treat another Jewish person at any time. It is also emphasising that nobody
should take the law into his own hands, the Beth Din has to be involved and
determine the true facts and the correct penalty.
The Torah then
continues with an example of a person hitting another one, wounding him but not
fatally. There the attacker has to pay for a doctor and the healing process.
The Torah then goes further by stating that even if a Yid has a servant who is
not Jewish, he must still not just treat them as the Jews were treated in
Egypt, with distain. The Jewish master must be careful not to kill him,
otherwise, he himself will be punished.
The Torah
continues with all these type of mitzvos in order that one should guard against
physical violence against other Yidden, or for that matter other people as
well.
All in stark
contrast to what happened to the Yidden in Egypt.
Once again, I
would emphasise the point that I made earlier on, that I believe that this is
why the Torah started off with these type of mitzvos and particularly the case
of עבדים,
servants, because the Yidden receiving these mitzvos could relate so personally
to the situations in which they had themselves be born to, or found themselves
for many, many years.
The Torah then
turns to animals belonging to a person attacking other people and punishment
meted out in such cases. Not only animals but also if a fire is lit, spreads to
somebody else’s field, the precise rules are stated and so are also many rules
concerning people’s possessions which are given to another person to guard who
does not look after them properly. There are detailed rules for different types
of shomrim, namely, guardians.
If one continues
carefully through the Sedra one gets a flavour of how inter-personal
relationships between human beings and others should be carried out and even as
far as animals or objects are concerned.
I think that
bearing in mind the above remarks, one can discern an underlying pattern in the
Sedra. This deals with the first question that I put earlier on.
חז''ל, our Rabbis, tell us that at the time of Matan Torah נתרפאו כל החולים,
all those who were ill were healed. For example, people who were blind
previously could see, those who were dumb could speak, etc. It appears that
Hashem wanted the Yidden to be physically sound and well at the time that they
received the Torah.
We also find
that when Hashem gave the Torah the impact was so great that פרחה נשמתן, their
souls departed from their bodies. The spiritual connection was so great that
the souls returned to their spiritual place in heaven and Hashem had to send
the neshomos back.
It, therefore,
stands to reason, I believe, that before doing so, he cleansed those souls,
those neshomos, as well and not only did they have a complete perfect body,
they had a complete perfect and unsullied neshomo, soul.
Accordingly, the
whole of the Bnei Yisroel were spiritually, as well as physically, in a first
class state.
This would make
perfect sense as they now had to keep, not seven mitzvos but 613 and their
style of life both spiritually and physically would be radically altered with
the giving of Torah, which they had accepted wholeheartedly, נעשה ונשמע, we will do
and we will hear.
Bearing this in
mind, one can envisage the fact that at least some of these neshomos may have
already been sent to the world in previous generations and those neshomos may
not have been looked after by the individuals in the correct manner and
therefore, had become sullied and needed a תיקון, rectification. It would be much easier
for the Bnei Yisroel now to effect rectification for the old problems in all
the circumstances.
This fits in
with the posek, כי תקנה עבד עברי
which the Torah starts off at the beginning of Mishpatim. In addition to the
simple explanation, namely that we are talking about a Jewish servant who was
sold into slavery to another Jew and the explanations I have given, the Zohar
Hakodesh gives a completely different and more mystical explanation as
follows:-
The Zohar says that this refers to
gilgulim. That is somebody who has been previously in the world and the soul,
the נשמה,
comes back to effect a further תיקון, rectification of something which had not
been dealt with at an earlier time, either because of עבערות performed, or a lack of learning Torah or keeping
mitzvos etc. and the
Zohar embroiders on the theme considerably.
The Yidden at Matan Torah were
elevated spiritually in an incredible fashion. They experienced a one off
revelation by Hashem which had an effect, immediately and in the long term. The
people who had lived before Matan Torah had received neshomos and very often
had not carried on their lives in the correct fashion. It would seem very
possible to assume that the Yidden after Matan Torah who had, possibly,
received neshomos as gilgulim from a previous incarnation would therefore be in
a position to be מתקן,
to rectify, that which the previous person utilising the same neshomo had
spoiled.
This also could
apply to later generations through the ages.
Let me tell you
a story concerning gilgulim.
The leading talmid, the pupil of the
Baal Shem Tov, R’ Ber of Meztritch, once asked the Baal Shem Tov, How does this
work?, What does it all mean?
The Baal Shem Tov told him to go out
of the little village that they were in, into a particular wood and find a tree
with a spring flowing out, just adjacent to that tree. He said, stay there
during the day and leave at 6 o’clock in the evening and come back. R’ Ber went
to the forest and eventually located the spring. He then positioned himself
unobtrusively so that he could what might happen, without being observed himself.
Some short while afterwards, a
nobleman on a horse came riding by and spotted the spring. He dismounted and
went over to the water and took a drink. He also gave his horse something to
drink. Meanwhile, his pouch slipped out and he did not notice. He remounted and
rode off.
A little while later, another person,
nowhere near as noble, rode by on his horse and spotted the same spring. He
also dismounted and went to drink, he spotted the pouch and saw that it had
considerable monies in it and took it. He remounted and rode off.
Sometime later, a beggar walking with
a stick emerged in the forest and spied the same spring. He went over, had a
drink and as he was tired laid down and fell off to sleep. Very shortly
afterwards the original nobleman rode back looking for his pouch. Of course, it
was nowhere to be seen. When he spied this old man he woke him up and berated
him. Give me back my pouch with all my money. The beggar denied any knowledge
of the money and, for that, he was beaten thoroughly whilst protesting his
innocence. Eventually the nobleman rode off in a huff.
When R’ Ber looked at his watch, he
realised that it was 6 o’clock. He came back to the Baal Shem Tov who asked him
to detail what he had seen. R’ Ber told the whole story and asked the Baal Shem
Tov for an explanation.
The Baal Shem Tov told him the
following. In a previous gilgul, that is many years earlier, a man, let us call
him Reuven, loaned another man, let us call him Shimon, money. When it was time
for Shimon to repay the money, he denied any knowledge of owing the money at
all, and we are talking about a large sum of money.
Eventually, Reuven realised that he
was getting nowhere with Shimon so he took him to the Dayan, to the Beth Din.
The Dayan prevaricated and eventually Shimon got off the hook and just did not
repay. The Baal Shem Tov then said to R; Ber “You were witnessing the sequel of
that story. The nobleman, who lost the money, was Shimon, (Shimon’s soul) the
other man who found the pouch was Reuven, in a previous gilgul, and he, in fact,
now got back the money that way. The poor man you saw, the beggar, was the
Dayan and he was punished for not having dealt with the matter correctly.
Sometimes in this world, it appears
to us that things happen which are not fair and this is even to people we know
personally. There is always a good explanation or reason for it, it is just
that very often we don’t understand it.
Our job is to try and not get
into the same state of not doing things properly. When we come up to heaven,
after 120 years, to answer for our deeds, or misdeeds, we should not be sent
down again for another instalment in this world.
Of course, teshuva, that is
repentance, always helps but in the case of monetary matters, this also has to
be coupled with actually doing something about any losses which one causes to
other people, if, of course, one is really responsible.
Looking through
the Sedra right the way through to Chamishi and Shishi, one realises that there
is a thread running through the Sedra, namely that one has to be very careful
of what is called בין אדם לחברו, personal relationships between one man and another.
After the Yidden
received the Aseres Hadibros and had the one off experience of Hashem speaking
to them, they might have been forgiven for having their heads in the clouds and
being very worried aboutלמקום בין אדםmitzvos which are between
a man and his Creator. Mishpatim comes to emphasise that the two, בין אדם לחברו
and בין אדם למקום are equally important.
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