FEBRUARY 20, 1998 VOL 1, ISSUE 15 24 SHEVAT 5758

 

 

 

Chabad of Northern Beverly Hills, 409 Foothill Road . Beverly Hills, CA 90210

Rabbi Yosef Shusterman 310/271-9063

 

 

 

PARSHAT MISHPATIM

The juxtaposition of this Sidrah (dealing primarily with civil and tort law) with the Ten Commandments and the laws of the Alter provide a startling insight into Judaism. To G-d there is no realm of "religion" in the colloquial sense of the word. Most people think of religion as a matter of ritual and spirituality. In the Torah, all areas of life are intertwined and holiness derives from halachically correct business dealings no less than from piety in matters of ritual. The Sages teach that one who wishes to be a chassid, should be scrupulous in matters of civil and tort law, for in Judaism the concept of the "temple" is in the courtroom as well as in the synagogue. This is the significance of the juxtaposition of the chapters. From this proximity, the Sages derive that the seat of the Sanhedrin, the seventy-one member court that is the supreme authority on halachic matters, should be on the Temple Mount, near the Temple itself, for both the Temple and the Sanhedrin are expressions of holiness and worship of G-d (From: The Stone Edition Chumash)"And these are the laws that you must set before them." (21:1) QUESTION: Rashi states: "Like a set table which is ready for the person to partake of the feast." How is the halacha governing monetary matters like a set table? ANSWER: Admirably, many people are very particular about the kashrut of the food they eat. When they are invited to a party, before partaking of the foods laid out on the table, they will inquire about the shechitah of the meat and the bakery that produced the baked goods, etc. Only if the food on the table meets their kashrut standards will they eat of it. Unfortunately, in monetary matters they are often not so stringent and they may even engage in questionable business practices. Rashi is alluding that in money matters, one should be as strict as with the food on one's table.

The Code of Jewish Law is known as the Shulchan Aruch, which literally means "a set table." This, too, emphasizes that in all issues of halacha one must act with total integrity, as one demands the highest standards of kashrut.

"He shall bring him to the door or to the door post, and his master shall bore his ear with an awl." (21:6) QUESTION: Why was the ear of the slave pierced near the door or the door post? ANSWER: After a slave works for six years, the "doors are opened" to him and he can go out free. When a slave does not use the "open door," he is put up against the door to have his ear pierced. On the door post, moreover, there is a mezuzah, in which it is written, "You shall love your G-d." Since the slave, instead of saying "I love my G-d who took me out of Egypt and made me free," is saying "I love my master and want to remain his slave, " his ear is pierced near the mezuzah.

"And his master shall bore his ear with an awl." (21:6) QUESTION: Why was a martzei'ah (awl) used and not another tool? ANSWER: The Jewish people were slaves for 400 years, and Hashem freed them. The word "martzei'ah" adds up to 400. In the case of a slave who does not want to go free, the awl reminds him of the 400 years of slavery and the freedom that Jews should enjoy.

"If the stolen object shall be found in his possession...he shall pay double." (22:3)QUESTION: Why does a ganav pay double? ANSWER: When a thief steals $100, his intention is to gain $100 for himself at the expense of $100 to his victim. The punishments in the Torah are measure for measure. Therefore, by paying double the thief ends up losing $100 and making the victim gain $100. What is done to him is exactly what he planned to do to his fellow.

"When you lend silver to My people." (22:24) QUESTION: In ancient times currency was made of gold or silver; why does the Torah specify "kesef" -- silver? ANSWER: The letters that comprise the word "zahav" decrease in numerical value (7,5,2), while the letters which spell the word "kesef" increase (20,60,80).The Torah is conveying an important lesson -- "im kesef" -- when a person wants his assets to increase, it can be achieved

through "talveh et ami" -- extending interest-free loans to My people because charging interest causes a decline of ones' assets (Shulchan Aruch, Yoreh Dei'ah 160:2).

"When you lend money to My people, the poor among you -- do not place upon him usury." (22:24) QUESTION: Why is the Torah adamant about charging interest? ANSWER: A rich man does not necessarily deserve his wealth, nor a poor person his poverty. Affluence and poverty derive from acts of Hashem designed to test the person. The rich man should think that he is merely the caretaker of money which rightfully belongs to the poor man. It is placed in his custody to test him, to see if he will be blinded by riches.This is implied in the words "et he'ani imach" -- "The poor man's money is with you." When you extend him a loan, in reality you are granting him access to his money. Consequently, charging him interest on his money is adding insult to the suffering of poverty and a grave iniquity.

"Bring your first fruits [bikurim] to the house of G-d, your G-d; you shall not cook a kid in the milk of its mother." (23:19) QUESTION: What is the connection between bikurim and cooking meat with milk?ANSWER: The festival of Shavuot is also known as "the festival of Bikurim," being the preferred time for bringing bikurim. On the first day of Shavuot it is customary to eat a milchig (dairy) meal. Thus, the Torah reminds us that when we bring the bikurim on Shavuot, we should be very careful while cooking for Yom Tov not to mix any meat together with milk.

In the olden days, if a farmer wanted his field to produce good fruits he would cook a kid in the milk of its mother. Pouring the milk on the field would fatten the soil. According to halacha, one is not only forbidden to eat a mixture of milk and meat, but also to derive and benefit from it. Therefore, the Torah tells us that if one properly fulfills the mitzvah of bringing the first fruits to the Beit Hamikdash, the produce of your fields will be blessed, making it unnecessary to violate this law in order to fatten the soil.

And you shall serve G-d, your G-d, and He shall bless your bread and your water." (23:25) QUESTION: Why does the pasuk begin "va'avadetem" -- "you [plural] shall serve" -- and conclude "lachmecha ve'et meimecha" -- "your [singular] bread and water"? ANSWER: Our Sages speak very highly of tefilah betzibur -- davening with a minyan. The word "tzibur" is an acronym for "righteous, intermediate, and wicked." Individually, one may not be worthy that Hashem grant him his desires. However, the zechut of the multitude can help pull through even those who in their own rights are lacking merit. The Torah is advising that if you want Hashem to bless "lachmecha" --"your bread" -- with abundance, this can be accomplished through "va'avadetem" -- praying betzibur -- and the zechut of the many will stand you in good stead. (From:V'dibarta Bam by Rabbi Moshe Bogomilsky)

The soul never ages, it only becomes more vibrant.

-The Rebbe

 

 

 

 

 

Studying a parsha of Chumash with Rashi every day (Sunday until Sheini, Monday until Shlishi, ect.), saying Tehillim every day and the entire Tehillim on Shabbat m'varchim- be scrupulous about all of these. It is crucial for you, for your children and your children's children. (from: the rebbe's hayom yom - shevat 25).