Mispatim 5771

Parshah Mispatim
Exodus 21:1-24:18 Jeremiah 34:8-34:22; 33:25-33:26

Mispatim means "ordinances.” The haftorah also contains this term (Jer 33:25). Like the parsha, the Haftorah has a list of mitzvot (Jer 34:8-22). Another connection is that Jeremiah is upbraiding the Israelites of his time for keeping Jewish slaves without regard for the law given in this week's torah reading.

The root of Mispatim is that of 'judge' or 'judgment'.

There are several dozen ordinances, many with penalties, given in parsha Mispatim. Most are not greatly elucidated and take up only a verse or two. These ordinances include the first of many references to "an eye for an eye"* (21:24.) and to "And a stranger shalt thou not wrong, neither shalt thou oppress him; for ye were strangers in the land of Egypt." (22:20)

The commandments range widely in subject and fall into many broad categories. A large percentage of the laws in Mispatim relate to servants and their freedom as well as penalties for injuring others or damaging their property. Dietary laws and commandments regarding sexual conduct are also listed. Mitzvot are given for Semittah (7th year) and Shabbat observances. There is a long section requiring the 'Pilgrimage' Festivals: Pesah (Passover), Shavuot (the Feast of Weeks), and Sukkot (the Festival of Booths).

The commandments all stress honesty, morality, civil rights, and a ferocious intolerance of idolatry.

G*d promises that through the covenants Israel will be given the land. "By little and little I will drive them out from before thee, until thou be increased, and inherit the land." (23:30) The Israelites reaffirm they will obey, "... All the words which the LORD hath spoken will we do." (24:3).

The last third of Parsha Mispatim is breathtaking. I choose to quote it in its entirety.

Shemot (24:4-8)
4. And Moses wrote all the words of the LORD, and rose up early in the morning, and built an altar under the mount, and twelve pillars, according to the twelve tribes of Israel.
5 And he sent the young men of the children of Israel, who offered burnt-offerings, and sacrificed peace-offerings of oxen unto the LORD.
6 Moses took half of the blood, and put it in basins; and half of the blood he dashed against the altar.
7 And he took the book of the covenant, and read in the hearing of the people; and they said: 'All that
the LORD hath spoken will we do, and obey.
8 And Moses took the blood, and sprinkled it on the people, and said: 'Behold the blood of the covenant, which the LORD hath made with you in agreement with all these words.'

G*d's awesome presence remains at Sinai before the Israelites. The parsha ends with Moshe called to ascend the mountain "And the LORD said unto Moses: 'Come up to me into the mount and be there; and I will give thee the tables of stone, and the law and the commandment, which I have written, that thou mayest teach them." (24:14) He, "Moses entered into the midst of the cloud, and went up into the mount; and Moses was in the mount forty days and forty nights." (24:18)

Long lists of commandments are a big part of the Torah. They disparage many from study because they aren't full of interesting characters and action like the narratives. Between the commands though, the most amazing portrait of human ideals and potential emerges. Each law fills the imagination with events that would call for its application. For example, (22:24) states: "24 If thou lend money to any of my people, even to the poor with thee, thou shalt not be to him as a creditor; neither shall ye lay upon him interest.”

Why is it commanded to people in the desert? Does this mean they are they carrying Egyptian money with them? What was their idea of money? Some commandments are confusing and seem to have no apparent reason (Chukkim), but contemplation of the law leads to spiritual growth, insight, and illumination. Other laws seem like common sense but they were revolutionary at the time of Moshe.

After being freed from Egypt, the Israelites must form a new society. The Aseret Hadibrot, the Ten Commandments, are central to the people but they don’t for example include the commandments to fulfill the covenant. The ongoing exploration, interpretation, and careful expansion of the Law are the very basis of western civilization. Here, in what seem like dusty statutes are the germs of a great harvest of the human spirit.

What is curious is the idea that the law can survive generations and yet ties them together. Our early human history is sparse and cryptic. Lists of lineages and laws without a great deal of context represent our ancestor’s furtive attempts to preserve treasures. This doesn't support those who argue against Moshe's authorship by revelation. The text is clear:

24:4 "And Moses came and told the people all the words of the LORD.."

24:5 "And Moses wrote all the words of the LORD"

24:12 "..and the law and the commandment, which I have written, that thou mayest teach them."

The way we treat each other is not up to us as individuals. G*d commands us to act justly and therefore to busy ourselves trying to fight injustice and strive for ever greater morality. Morality is considered prejudice these days and that relativism is at the heart of the corruption of our system of justice. Today more than ever to be conscious of our purpose. The idea each of us can live by our own code means that we can only achieve individual aims. It is tearing the world apart.

May Moshe Rabbeinu always teach us and may G*d always guide us. Amen.



* "An eye for an eye" is discussed in Tractate Baba Kamma, 84a