Parashat Mishpatim â Erev Shabbat 28 January 2022
Week of 23-29 January 2022Â
Torah portion: Exodus 21:1-24:18   Haftarah: Jeremiah 34:8-22; 33:25-26Â
Theme: A Unique Covenant Code Centered on Codified EmpathyÂ
On Sunday, January 16, our church engaged together in our annual Covenant Renewal Service. The solemn service of repentance and recommitment took its cues from John Wesleyâs Covenant service started 1755, which was based on a 1663 Puritan publication by Richard Alleine, which drew upon Israelâs covenant renewal in 2 Kgs. 23:1-3 and Deut. 29:2-15, and the original Covenant Ratification (Ex. 24:1-18) in this weekâs Parashat Mishpatim, the Parasha of rules or laws.
In Exodus 20, we witnessed the Lord giving Israel the foundational laws, commonly known as the Ten Commandments; Parashat Mishpatim dives more deeply, providing the people of God with a âcollection of case rulings and rules, referred to as the âBook of the Covenantâ (24:7), the âCovenant Code,â or the âCovenant Collectionââ (Eskenazi and Weiss, 427). The Covenant Code encapsulates Godâs intentionality in disciplining Israel into what it means to be Godâs people. Yet, one might reasonably wonder just how unique this Covenant Code is. Doesnât it mimic other law codes of Israelâs surrounding neighbors?
Just as Israelâs God was unique, so too was their Covenant Code. It overwhelmingly included women in its laws, even requiring equitable compensation for harm to women as to men (Eskenazi and Weiss, 427). It gave provision and protection to slaves, emphasized the rights of widows, orphans, and foreigners, and even by its order, demonstrated greater importance to life than property. And unlike Ancient Near East neighborsâ codes, Israelâs Covenant Code was to be heard, known and observed by all (Ex 24:7), not just a select few.
But even more than this, the Covenant Code uniquely codified empathy: it legislated for compassion; and required kindness. Rabbi Held writes, âGod wants Israel to create an anti-Egypt: a society in which the weak and defenseless are protected rather than exploited, loved rather than degradedâ (181). Why would Israelâs Covenant Code expect – even require – empathy? God reminded them, âDonât oppress an immigrant. You know what itâs like to be an immigrant, because you were immigrants in the land of Egyptâ (Ex. 23:9 CEB). Israelâs history of pain-filled generational slavery was to be remembered, and in remembering, was to produce empathy, compassion and kindness. âEmpathy must animate and intensify your commitment to the dignity and well-being of the weak and vulnerableâ (Held 175). Disinterest or self-interested protection instead of empathy was not an option, and to ensure Israel followed through, God placed himself at the center of this codified empathy. The Lord – not a king or ruler – oversees and monitors Israelâs empathy, promising, âIf you do treat them badly and they cry out to me, you can be sure that Iâll hear their cryâ (Ex. 22:23 CEB), and reminding Israel again in this weekâs Haftarah.
At first reading, Parashat Mishpatim might appear an odd collection of outdated laws with little connection to 2022. However, its unique characteristics and commitment to codified empathy provide immediate application. Might we all recommit ourselves, declaring as Israel did, âEverything that the Lord has said we will do, and we will obeyâ (Ex. 24:7 CEB).
For Reflection and Discussion: 1. Of the several unique characteristics of Israelâs Covenant Code discussed above, which is most compelling or surprising to you? Why? 2. As you reflect on your own painful experiences, do they tend to produce empathy and compassion, or disinterest and self- protection? 3. Where else in Scripture do we find codified empathy? How might codified empathy look today?
Bibliography: Eskenazi, T.C. and A.L. Weiss. The Torah: A Womenâs Commentary (New York: 2008). Held, S. The Heart of Torah Vol 1 (Philadelphia: 2017).
This weekâs Parasha Commentary was prepared byâRev. Dr. Kristen Bennett Marble, USA, Bat Kol Alumna: 2013
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