Parashat Mishpatim

Shabbat Table Talk

Parashah Mishpatim  Erev Shabbat, 9th of February, 2018

Week of 4th- 10th February

Torah portion:  Ex.21:1-24:18 Haftarah: 2 Kings 11:17-12:1

 

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God instructed Moses to inform the Israelites, “These are the laws you are to set before them.” (21:1) This is the first body of legislation in the Torah dealing in great detail with the civil, moral and religious laws with the intention of establishing a just society. When Moses had explained all of this to the people they answered in one voice saying, “All the words that the Lord has spoken we will do!” (24:3) Such a confident and total commitment showed the great love of the people for God and of their trust in his servant, Moses.

 

Slavery which dates back to ancient times had become a way of life. Wherever there are wealthy and powerful while others are poor, the wealthy will hire the poor to do labor and will in effect control them. This servitude can easily evolve into slavery. In the Torah, we find great concern for the treatment of slaves. The question arises as to why the Torah allowed slavery when the basic premise is that all human beings are created in God’s image and therefore need to be treated with dignity and respect. The Torah did not resolve this issue but saw it as an institution that needed healing. Legislated laws were needed to protect the person from abuse and mistreatment. Initially, it probably began as an arrangement to repay stolen items and to provide a home situation for the destitute and the homeless.

 

The Israelites were always reminded not to oppress the stranger for they were once strangers in Egypt. (23:9) According to Nahmanides the stranger is powerless, they are not surrounded by family, friends, neighbors nor a community ready to come to their defense. Therefore, the Torah warns against any ill treatment of the slaves because God has made Himself their protector.” (Sacks 182)

 

There are other issues dealt within this parashah that are part of everyday living and are frequently misunderstood. First of all that of gossip, the spreading of falsehood by one’s speech (23:1). For the sages gossip meant killing three – the teller, the listener and the subject. A midrash prohibits both the listening and the spreading of these rumors because he/she has already participated in the gossip just by listening and receiving it. (Etz Hayim 470)

 

Secondly, “The penalty shall be life for life, eye for eye,” (21:24) This expression of course cannot be taken literally. Rather it was considered as a guiding principle for lawgivers and judges. The original meaning was that one paid to the injured party the value of that eye in monetary compensation. In this graphic manner it was stressed that the punishment must fit the crime and circumstances ensuring that the punishment was not either too lenient or too harsh.

 

Thirdly, the whole understanding of keeping kosher (meaning suitable, proper, pure) stems from the statement which prohibits preparing, serving or eating meat and dairy products together. (23:19) The Torah does not specify a reason for these laws but their observance shows the person’s belief and obedience to God.

 

Fourthly, that of offering a blessing over food before eating. The Israelites were called to be a holy people (19:6) and thus prayer was an integral part of everyday life. When a blessing was said, it served as a reminder of God’s presence and their relationship with God. The sages condemned a person who while enjoying the goods of God’s creation yet failed to acknowledge and thank God. Such a person was seen as a thief. (Etz Hayim 475)

 

For Reflection and Discussion: [1.] If in our daily practices there is no conscious intention, what value is there in doing them? [2.] God’s command to Abraham to be a blessing seems to conclude that a conscious and intentional effort is necessary.

 

Bibliography: Jonathan Sacks, Covenant & Conversation, (London, 2010), Etz Hayim, Torah and Commentary (New York, 2001);

 

This week’s teaching commentary was prepared by

Rita Kammermayer, nds, BA, B.Ed, Masters of Pastoral Studies, Jerusalem, Bat Kol alumni 2001

ritakammermayer@netscape.net

[Copyright © 2018]

 

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PLEASE NOTE: The weekly Parashah commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol. The commentaries, along with all materials published on the Bat Kol website, are copyrighted by the writers, and are made available for personal and group study, and local church purposes. Permission needed for other purposes. Questions, comments and feedback are always welcome.

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Bat Kol Institute for Jewish Studies, Jerusalem

~~1983-2018~~

“Christians Studying the Bible within its Jewish milieu, using Jewish Sources.”

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