"This Parasha is extraordinarily rich in
variety of themes, and multiplicity of laws, judgments and statutes governing
every facet of human existence. This comprehensive legislation covers relations
of man to their society, between members of the same community, between
peoples, between man and man, man and his enemy, and even between man and the
flora and fauna of his environment, not to mention the relationship with man to
his Creator. The Torah therein regulates the life of the Hebrew person at work
and at leisure, on Shabbat and festivals."[1] We will examine some of
Parashat Mishpatim’s terms against the backdrop of this summary. Last week we noted that, the Ten Words were presented in a progression,
from the more general themes and gradually breaking down into particulars. This
week the trend seems to go the other way. Thus, before the ‘national’
commandments regarding the times and seasons (in the land) – 23:10-19 - and the
‘big picture’ as described in 23:20-33, the people of Yisrael are presented
with very detailed and specific instructions as to what is expected of a set
apart nation.
"And these are the judgments which you
shall put before them…" are the opening words of our Parasha. The singular form of “mishpatim” (“judgments”)
is “mishpat,” the root letters being sh.p/f.t (shin, pey, tet). Last
week we saw that YHVH's instructions to His People are not to be defined
simplistically as a set of rules of 'do's' and 'don'ts.' “Mishpat” may be compared to last week's
“chock” - "law," which is also
to “engrave," and to “pikudim” - "precepts" (a glimpse of which
we had in Parashat Shmot, in 3:16, where
it appeared as the verb to “visit"). Likewise, “mishpat” also has a
variety of meanings such as "just" (Deut. 32:4), and "justice"
(Is. 16:5). In this Parasha “mishpat” is used several times as "arbitration"
and "decision making" (21:31), as well as "legal
right" (23:6) and "custom" (21:9). According to
The Theological Wordbook of the Old Testament, this “word [which is] of broad
meaning, is also to be understood as to “govern or rule." [2] Thus,
although some of the “mishpatim” could be termed as "judgments" or
“ordinances” in the stricter sense of the word, this judicial term is couched
in a much larger social and spiritual framework, a framework that is rooted in
YHVH's Torah, the latter being anything but a strictly official and legal
codex.
Let us go back to our opening verse: "And these are the judgments which you
shall put before them." Notice that
Moshe is told to “put" or "place" the judgments
before the Israelites. "Put," as used here, appears to be almost out
of place, unless it is tied to some image such as we encounter in Ya’acov
(James) 1:22-25: “…Become doers of the Word, and not hearers only, deceiving
yourselves. Because if anyone is a
hearer of the Word, and not a doer, this one is like a man studying his natural
face in a mirror; for he studied himself, and has gone away, and
immediately he forgot of what kind he was. But the one looking into the perfect
Torah of liberty, and continuing in it, this one not having become a forgetful
hearer, but a doer of the work, this one will be blessed in his doing” (italics
added).
The
Torah, which is to reflect the new nature of the “am s'gula” (the “treasured
People” as mentioned in last week’s Parashat Yitro), is likened to a mirror.
"Placing the mishpatim before the people" becomes clear, therefore,
especially when considering the Israelites' response last week: "All which
YHVH has spoken we will do” (Ex. 19:8) and this week too (ref. 24:3). Thus
these “mishpatim” constitute one of the aspects reflecting and revealing the
‘new nature’ (and also ‘flesh’ and sin) of YHVH's special and holy people (ref.
22:31), which they see each time they look "into the prefect Torah of
liberty." And what is it that they first see there? "When you buy a
Hebrew slave (“eved” – “one
who works”), he shall serve six years, and in the seventh he shall go out
free for nothing" (21:2). What could be more appropriate for the newly
released slaves than to act with consideration and kindness toward their own
brethren who have met with this predicament? Is it any wonder then that, this
is the first ruling they encounter as they look into the “mirror” which has
been “placed before” them? Various dimensions of this topic are dealt with all
the way through to verse 11 (of chapter 21). A variety of regulations ensue,
mostly dealing with acts of violence, followed next by rules regarding damages
caused specifically by one's livestock (chiefly oxen) to others.
Reparations for these damages proceed
(chapter 22:1-17), leading to various moral and ethical issues, as well as to
the treatment of the defenseless. In 22:21 we read: "You shall not torment
an alien. You shall not oppress him, for you were aliens in the land of Egypt
· Avraham sojourned in Egypt during the famine in the Land of Yisrael
· Lot was
scornfully called a sojourner by the people of Sdom (ref. Gen. 19:9).
· Ya'acov described his stay with Lavan as that
of a sojourn (ref.
Gen. 32:4).
· Ya’acov’s sons defined
their status in Egypt
· Hebrews 11:9,13 characterizes the
Patriarchs as those who considered themselves pilgrims and aliens (not
regarding themselves as members of this sin-ridden world).
· The Elohim of Yisrael is termed this way,
when not welcome among His people (ref. Jer. 14:8).
· Finally, in the age to come the wolf will
be the "protected citizen" of the lamb (Is. 11:6). [3]
The Torah’s cautions regarding all behavior
towards the ‘stranger’ number no less than 36; more times than it deals with
any other command![4] This fact powerfully speaks for itself. In 22:21 Yisrael
is told to not “wrong or oppress“ him, with the latter verb being “lo’chetz’
(l.ch.tz. lamed, chet tzadi) - literally “to restrict, squeeze.”
YHVH used this very term when He was responding to Yisrael’s cry in Egypt land of Egypt Egypt
Our text continues in verses 22:22-24 as
follows: "You shall not afflict an orphan or a widow. If you afflict him, if he at all cries to Me,
I will surely hear his cry, and My anger shall glow, and I will kill you with
the sword; and your wives shall become widows, and your sons orphans." Once
again we turn in the Brit Chadashah (New Testament) to the Epistle of Ya'acov
(James), where we read, “Pure and undefiled religion before Elohim and the
Father is this: to visit orphans and widows in their afflictions" (1:27).
In the same vein, Sh’mot 23:3 and 6 read, respectively, "And you shall not
favor the lowly – dah’l - in his lawsuit" and,
"You shall not pervert the judgment of your needy one – “evyon”
in his lawsuit." And although “favor” and “pervert” are certainly not
synonymous, according to the commentator Cassuto the way these two verbs are
presented here makes for similarity between the two ideas. He therefore tried
to reconcile these two passages, which he deemed to be redundant if not
explained in some other way. Cassuto therefore attaches to “ev'yon” (here) a
meaning other than "needy," and connects it to the word “oyev” -
“enemy” - thus making this a prohibition corresponding to the two preceding
admonitions (23:4-5), that is, to meting out justice to the enemy. [5] However,
it makes perfect sense that YHVH would forbid favoring the needy in judgment,
as a lowly social status, obviously, does not necessarily equal righteousness.
At the same time, perverting the needy’s case in judgment is also a very severe
violation of YHVH’s righteousness.
YHVH’s expectation from the redeemed community’s
attitudes is also illustrated in another way. In 22:25 we read: "If you
lend money to My people, to the poor among you, you are not to act as a
creditor to him; you shall not charge him interest.” The preposition “if” (that
the Torah presents here, rather than “when”), intrigued the Jewish
commentators, since in their opinion there was no question that lending to the
needy was a definite directive. They resolved this by stating that if one does
something compulsorily, it is not necessarily done as graciously as when doing
it out of one’s own free will. Thus, YHVH expects His people to act as if
given an option; that is from a heart that is generous and has elected to act,
even if in reality there is no choice in the matter. Put differently, we are to
delight in obedience.
Let us return now to 22:26-27 briefly, there
to find included in the ordinance a reasoned appeal: "If you ever take
your neighbor's cloak as a pledge, you are to return it to him before the sun
sets, for that is his only covering;
it is his cloak for his body. What else shall he sleep in? And it
shall come about that when he cries out to Me, I will hear him, for I am gracious” (italics
added). This “neighbor” is possibly so poor that his cloak serves him as “his
covering” – a sheet – “cloak for his body” – sleeping garment, and “for
sleeping in” – it is his very mattress. YHVH is concerned with every detail,
“for I am gracious,” and expects as much from His own.
Verse 29 in our chapter (22) is unique in its
(Hebrew) vocabulary. It is generally translated: “You shall not delay [to offer] the first of your ripe produce and your juices. The firstborn of
your sons you shall give to Me.” But “the first of your ripe produce and
your juices,” are rendered in Hebrew: “your fullness – “m’le’at’cha”
- and your tear/drop – “dim’a’cha.” Psalm 126:5 refers to those
who “sow in tears (literally “tear” singular – “dim’ah”). Interestingly, within
“demah,” or “dim’ah” is included the word for blood, “dam.” This gives an added
meaning to Luke 22:44, where we read about Yeshua’s sweat that was like “drops
of blood.” But what about the “fullness”? John 19:29 mentions the “full” jar of
vinegar into which a sponge was dipped and held up to Yeshua’s thirsting lips. In
the second part of verse 29 (in our chapter) YHVH continues, saying in the same
breath with the “fullness” and the “tear/blood” concept: “the firstborn of your
sons you shall give to Me.” As we know, bloody sweat and the fullness of the
cup of sorrows were both experienced by YHVH’s Firstborn, whom He gave “that
whoever believes in Him should not perish, but have eternal life” (John
3:16).
"And you shall sow your land six years,
and you shall gather its produce. And the seventh year you shall let it rest
and lie fallow" (23:10). After the seventh year release of the slaves, we
encounter again a ‘seventh year’ principle, this time regarding the land.
"Let it rest and lie fallow" is designated by two verbs, “shamot”
(sh.m.t. shin, mem, tet), and “natosh” (n.t.sh. noon, tet, shin); the
first meaning to “let go," and the other to “forsake."
This "letting go" and "forsaking" of the land and of its
husbandry is designed so that "the needy of your people shall eat.
[Whatever] they leave behind, the animals of the field shall eat. So you shall
do to your vineyard, and to your olive grove" (v. 11). A similar theme is
seen in the following verse, which speaks of seven days of labor, and of a
seventh day in which "you shall rest, so that your ox and your ass may
rest, and the son of your slave-girl and your alien may be refreshed." It
is significant that the care of the poor, slaves, and livestock is related to
"resting" and "letting go," all of which point to trust,
faith and reliance on YHVH. Similarly, we read in T’hilim (Psalms) 46:10
(literal translation): “Let go and know that I am Elohim.”
In 23:19 we encounter 10 words (5 in Hebrew) upon which rest
most of the elaborate Jewish dietary laws: "You shall not boil a kid in
its mother's milk." It follows, "You shall bring the first of the
fruit of your soil to the house of YHVH your Elohim." The word used for
"boil" (“bashel” - b.sh.l, bet.shin.lamed) or "cook"
also means "ripe" (e.g. Joel 3:13). Could this be a reminder,
therefore, not to let the kid become too mature before offering it up to YHVH,
especially if the context of the entire verse is taken into consideration,
along with 22:30 (where mention is made of bringing to YHVH the firstlings of
the sheep on the eighth day)?
According to
the above-examination of the term “mishpatim,” translated “judgments,” it is
not to be defined strictly by the letter of the law but more broadly as YHVH’s just
arbitrations, which are to become standard and customary
within the redeemed community of Yisrael (the italicized terms are all rendered
“mishpat” or “mishpatim” in Hebrew). As a provision for making this lifestyle
feasible, we read: “Behold, I send an Angel/Messenger before you, to keep you
on the way and to bring you to a place which I have prepared” (Ex. 23:20 ff).
Thus protection is already provided, and the destination has also been
prepared. “If you obey his voice and do as I say…” tells us that the Messenger’s
voice and YHVH’s are synonymous. “And I will be an enemy to your enemies and I
will be an adversary to your adversaries.” In the Hebrew “I will be an enemy”- “ve’a’ya’vti (le’oy’vecha”- “to
your enemies”) appears here in verb form (to be found nowhere else in the
Hebrew bible), as it does too with “I will be an adversary” - “ve’tza’rarti
(le’tza’re’cha” – “to your adversaries,”
v. 22). The usage of the verb form (and especially in the case where a verb is
literally made up for the purpose of conveying this idea) underscores YHVH’s
total identity with His People. It illustrates more vividly His active participation
in their experiences. The presence of the Angel/Messenger, in whom abides
YHVH’s name, in their midst adds to the closeness that YHVH is establishing
with His people.
Leaving YHVH’s Messenger, we continue on and
climb new heights, but not before the act of sprinkling of the atonement blood
(24:6), in the course of which the “young men of Israel” offered up burnt
offerings and peace offerings (v. 5), while the seventy elders, “went up… and
saw the Elohim of Israel… and did eat
and drink” (24:9,10,11). In this way the covenant is seen to encompass the
people as a whole; from the young men at the foot of the mountain (the
foundations), to the elders at the top and in close proximity to YHVH, with the
sprinkling of the atonement blood being at the heart of the event and literally
over the ‘body’ of the nation. The twelve pillars and the altar, in 24:4,
provide a graphic and physical illustration, again, of the total inclusion of
every member of the household of Yisrael. In addition, in Hebrew the word for
“pillars” is actually conveyed here in singular form, thus adding a unifying
factor to the all-inclusive nature of the covenant and oneness of the people.
The scene climaxes with Moshe being called up to YHVH on the seventh day of the
glory resting on the Mountain: “And to
the eyes of the sons of Israel
YHVH summoned Moshe to come up to the
Mountain, as he was about to give “the tablets of stone, and the Torah and the
commandment which [YHVH] has written to teach them" (v. 12). The word for
"teach them" is “(le)horotam,” of the root y.r.h
(yod, resh, hey) - meaning to “shoot" or to “fling" and
by implication to “teach," and forms the root of “Torah” (as mentioned
last week). This one verse makes quite
clear the connection of Torah to "teaching." Here we see again, as we
observed in the beginning that, "the Torah is anything but a strictly
official and legal codex.”
[1] New Studies in Shmot Part 2, Nechama
Leibowitz, trans. Aryeh Newman. Eliner Library, Department for Torah Education
and Culture in the Diaspora. Hemed Books Inc., Brooklyn , N.Y.
[2] Theological Wordbook of the Old
Testament, Vol. 2, ed. R. Laird Harris, Moody Press, Chicago, 1980.
[3] Ibid.
[4]
New Studies
[5] Ibid.
