Mishpatim: The Key to Greatness

By Rabbi Moshe Krieger, Yeshivas Bircas Hatorah (www.bircas.org)

Parshas Mishpatim teaches us many civil laws regarding damages, court proceedings, loans, and many other miscellaneous cases. This is not quite what we might expect immediately after the Divine revelation at Har Sinai and receiving the Torah. The transition from such lofty and spiritual events to mundane matters such as digging a ditch in a public domain is a bit abrupt. Why are there no inspirational laws regarding spirituality and connecting to Hashem? It would seem to be more appropriate to learn about belief in Hashem, loving Him, cleaving to Him, and walking in His ways.

The Midrash (Shemos Rabbah 30:23) states that if the Jewish people don’t fulfill the mishpatim, Hashem will take away the Torah. Mishpatim are all laws that teach us how to behave towards others. The Maharif explains that if one doesn’t know how to relate to his fellow man, he won’t know how to relate to Hashem either. In other words, in order to have the relationship with Hashem that we aspire to, we must start by relating correctly to the world around us. We must learn to control ourselves and be concerned for others’ property and feelings. We must learn to be honest. By keeping the mishpatim, we create the basis for a real relationship with Hashem.

However, we must not think that mishpatim are low-level mitzvos that are merely prerequisites to true growth. The Gemara (Bava Kama 30a) recommends that whoever wants to be a chassid should delve into the laws of damages. Mishpatim aren’t small at all! In fact, they can catapult us to spiritual greatness. When we become aware of all the laws regarding our fellows, we realize how unique and important every human being is. If we can internalize that we were all created in the image of Hashem, the idea of hurting someone will be foreign to us. Showing others such love and care can only be described as G-d-like, and thus, we are walking in Hashem’s ways.

Mishpatim are also vital to the world’s existence. The Mishnah (Avos 1:2) teaches, “The world stands on three things: [fair] judgment, truth, and peace.” In other words, these laws are so basic to humanity that if people are unable to keep them, civilization will inevitably sink into chaos.

The Midrash (Mechilta 23:24) recounts that the Romans were leading Rabi Yishmael and Rabi Shimon to their deaths. Rabi Shimon was perplexed—what had he done to deserve to die? He asked Rabi Yishmael to suggest a possible reason for Hashem’s decree.

Rabi Yishmael offered a few possibilities: “Perhaps somebody came to you for judgment, and you delayed him by drinking from your cup, tying your shoe, or taking too long to put on your tallis?”

“You’ve comforted me,” Rabi Shimon responded. Rabi Yishmael and Rabi Shimon both understood that paining someone, even in the slightest way, was an offense that warranted severe punishment.

One of the mishpatim in the parashah is (Shemos 22:21), “Do not afflict any widow or orphan.” Rashi, the Rambam, and the Sefer HaChinuch all rule that this mitzvah is not limited to widows and orphans. Rather, it applies to anyone who is weak and downtrodden. Widows and orphans are vulnerable by nature. Still, we should worry about hurting any person, as no one really knows who is weak or vulnerable. Every word we speak could possibly be another indictment against us, as the verse concludes, “and should he [the widow or orphan] cry to Me, I shall certainly hear him!”

My rebbe, Rav Reuven Gershonovitz, always gave special attention to orphans, widows, or anyone who was in need or experiencing difficulty. Despite his rigorous schedule, he still managed to write personal letters to hundreds of people every month. Each letter was filled with warmth and encouragement, addressing the recipient’s specific situation.

Finally, I want to point out something beautiful about the Torah. The Western world views religion as a distinct, isolated aspect of life, one of rituals and spirituality. The rest of life is focused on living in “the real world” and relating to others. For Jews, however, there is no such distinction. Every moment of our lives is both real and spiritual. The idea that Hashem exists only in the synagogue is alien to us. Every experience, be it prayer or paying our bills, is infused with the recognition that we’re serving Hashem. A Jew serves Hashem wherever he goes. There is no difference between laws between man and G-d, and between man and his fellow. Every action we take is simply another way to fulfill the will of Hashem.

Rav Yisrael Salanter was very strict about the halachos of matzah. He baked his matzos himself, applying as many stringencies as he could. One year, however, he had to travel, and he was unable to bake his own matzos. One of his students was sent to oversee the baking. The student asked Rav Yisrael to write down all of the stringencies, so that he could enforce them.

The first item on the list was to make sure that his presence not cause any stress or pressure to the women working there. “Be very careful not to upset them,” he warned his student. “Many of these women are widows.” In Rav Yisrael’s opinion, though his stringencies about chametz were a way to draw closer to Hashem, the Torah is more concerned about other people’s feelings.

May we be zocheh to draw closer to Hashem and our fellow men by keeping the mishpatim!