Parashat Mishpatim
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− | '''Parshas Mishpatim''' is the sixth parsha in the Book of Shemos and the 6th week and final week of Shovavim in non leap years | + | '''Parshas Mishpatim''' is the sixth parsha in the Book of Shemos and the 6th week and final week of Shovavim in non leap years. It contains 118 pesukim. For the Haftora; the prophecy of Yirmiyah to the wealthy following the betrayal of their covenant to release their Jewish slaves, is read. |
==Teaching the Laws== | ==Teaching the Laws== | ||
− | Moshe is commanded to give over laws and explain all their mystical reasoning<ref name="Shover Zadim | + | Moshe is commanded to give over laws and explain all their mystical reasoning<ref name="Shover Zadim Shemos">Shover Zadim Shemos</ref> and explanations to the Jewish Nation in an organized fashion.<ref name="Rashi Shemos 21/1">Rashi Shemos 21/1</ref> It is not enough for him to give them over 2-3 times until they know it well but not give over the reasons for each teaching and their explanations. Rather Moshe is to set the teachings clearly before them them like a table set with food that is ready to eat from.<ref name="Rashi Shemos 21/1"/> |
− | All the laws listed in Parshat Mishpatim were given to Moshe on Mount Sinai during the | + | All the laws listed in Parshat Mishpatim were given to Moshe on Mount Sinai during the receiving of the Torah<ref name="Rashi Shemos 21/1"/> as opposed to all the remaining commandments that were given to Moshe during his forty day stay in heaven.<ref>Ikar Sefsi Chachamim</ref> Warning is given to always seek out a Jewish court fur judgment, even if on that particular ruling the Gentile courts are in agreement with Torah law. For one who brings Jewish lawsuits before gentiles profanes the Divine Name and honors the name of idols, giving testimony to the esteem of their deity.<ref name="Rashi Shemos 21/1"/> |
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==Laws of Jewish Slaves== | ==Laws of Jewish Slaves== | ||
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===Previously Married Slave=== | ===Previously Married Slave=== | ||
− | If a Jewish slave was married to a Jewish woman at the time he entered the servitude, his master is permitted to pair him with a non Jewish maidservant to produce children.<ref>Rashi Shemos 21/4</ref> These kids are not considered Jews and are the property of the | + | If a Jewish slave was married to a Jewish woman at the time he entered the servitude, his master is permitted to pair him with a non Jewish maidservant to produce children.<ref>Rashi Shemos 21/4</ref> These kids are not considered Jews and are the property of the slave owner, remaining in his position as gentile slaves even after their Jewish father goes free. Lasting for the entire period of servitude the master is responsible to support the original wife and small children of his Jewish slave.<ref>Rashi Shemos 21/3</ref> When he is freed from servitude the obligation to support his original wife and children also ends. |
===Single Slaves=== | ===Single Slaves=== | ||
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Sometimes a Jewish slave prefers remaining in his situation of servitude for either financial reasons or in order to remain with his gentile maidservant wife and children, refusing to be set free after six years of labor. In cases where the slave originally entered his servitude through a sale by Beit Din to repay a stolen debt, the owner brings the slave to Beit Din where he has his right ear pierced<ref name="Rashi Shemos 21/6"/> on an upright standing door<ref name="Rashi Shemos 21/6">Rashi Shemos 21/6</ref> that is attached to a door post.<ref>Rashi Kipsuto</ref> In cases where the slave entered servitude on his own due to poverty, the piercing can take place anywhere and does not have to be in front of Beis Din.<ref>Rashi Kipsuto</ref> | Sometimes a Jewish slave prefers remaining in his situation of servitude for either financial reasons or in order to remain with his gentile maidservant wife and children, refusing to be set free after six years of labor. In cases where the slave originally entered his servitude through a sale by Beit Din to repay a stolen debt, the owner brings the slave to Beit Din where he has his right ear pierced<ref name="Rashi Shemos 21/6"/> on an upright standing door<ref name="Rashi Shemos 21/6">Rashi Shemos 21/6</ref> that is attached to a door post.<ref>Rashi Kipsuto</ref> In cases where the slave entered servitude on his own due to poverty, the piercing can take place anywhere and does not have to be in front of Beis Din.<ref>Rashi Kipsuto</ref> | ||
− | Seeking extended servitude is considered a very spiritual demeaning action since it is much harder to serve Hashem when one has to answer up to and serve another man.<ref name="Shover Zadim | + | Seeking extended servitude is considered a very spiritual demeaning action since it is much harder to serve Hashem when one has to answer up to and serve another man.<ref name="Shover Zadim Shemos"/> If a person comes to reject Hashem’s ownership and accept the yoke of another human, let him first face a piercing by the door and doorpost who witnessed Hashem’s acquisition of the Jews as slaves to Himself at the same time He jumped over these objects in Egypt sparing the Jewish homes.<ref name="Rashi Shemos 21/6"/> Specifically the ear is chosen as the body part to be pierced since this man chose to ignore the commandment he heard by Mount Sinai “Do not steal” or if he sold himself; the statement of “to Me the Jews are slaves”.<ref name="Rashi Shemos 21/6"/> |
− | Once this procedure is done | + | Once this procedure is done the Jewish slave can retain his status until the following Yovel where he is forced to go free. This sets the maximum extended servitude at 49 years and in many cases at much less where the Yovel is not so far down the line.<ref name="Shover Zadim Shemos"/> |
====HaElohim==== | ====HaElohim==== | ||
− | Judges are referred to as Elohim, the same term used for Hashem, as it implies stature and authority.<ref>Rashi Kipsuto</ref> Also when a judge is righteous and all his words | + | Judges are referred to as Elohim, the same term used for Hashem, as it implies stature and authority.<ref>Rashi Kipsuto</ref> Also when a judge is righteous and all his words are rulings are true, the light of Hashem Himself dresses itself in him through his truthfulness.<ref>Likutay Halachos, Choshen Mishpat, Hilchos Dayanim 2/6</ref> |
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==Laws of Jewish Maidservants== | ==Laws of Jewish Maidservants== | ||
− | A father is allowed to sell his minor (Kitana) daughter as a Jewish maidservant before the age of 12<ref name="Rashi Shemos 21/7"/> or until she displays signs of adulthood. From the age of 12 to 12 and a half (Naarah / נַעִרָה), although a girl is still considered to be under her fathers jurisdiction, he is not allowed to sell her and certainly not once she becomes an adult<ref name="Rashi Shemos 21/7"/> (Bogeret / בּוֹגֶרֶת). This is generally done in cases of severe poverty where the family cannot afford to maintain the child. Selling her to a wealthy family will ensure that she is properly fed and clothed and even opens the possibility of her master or one of his sons marrying her.<ref name="Shover Zadim | + | A father is allowed to sell his minor (Kitana) daughter as a Jewish maidservant before the age of 12<ref name="Rashi Shemos 21/7"/> or until she displays signs of adulthood. From the age of 12 to 12 and a half (Naarah / נַעִרָה), although a girl is still considered to be under her fathers jurisdiction, he is not allowed to sell her and certainly not once she becomes an adult<ref name="Rashi Shemos 21/7"/> (Bogeret / בּוֹגֶרֶת). This is generally done in cases of severe poverty where the family cannot afford to maintain the child. Selling her to a wealthy family will ensure that she is properly fed and clothed and even opens the possibility of her master or one of his sons marrying her.<ref name="Shover Zadim Shemos"/> |
===Emancipation=== | ===Emancipation=== | ||
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===Yiud=== | ===Yiud=== | ||
− | It is recommended that the owner or his sons marry this maidservant and it is considered a Mitzvah.<ref>Rashi Kipsuto</ref> This process is called Yiud and the initial payment to the girl’s father retroactively serves as the Kidushin money.<ref name="Rashi Shemos 21/9">Rashi Shemos 21/9</ref> Buying a girl in her early years allows the family to shape and conform her to their peculiarities, thus creating a great match for one of their sons. It is also creates an opportunity to marry off a problematic son.<ref name="Shover Zadim | + | It is recommended that the owner or his sons marry this maidservant and it is considered a Mitzvah.<ref>Rashi Kipsuto</ref> This process is called Yiud and the initial payment to the girl’s father retroactively serves as the Kidushin money.<ref name="Rashi Shemos 21/9">Rashi Shemos 21/9</ref> Buying a girl in her early years allows the family to shape and conform her to their peculiarities, thus creating a great match for one of their sons. It is also creates an opportunity to marry off a problematic son.<ref name="Shover Zadim Shemos"/> |
− | If one of them does marry her, all he has to say is “you are engaged to me with the initial purchase money paid to your father”.<ref name="Rashi Shemos 21/9"/> If he later marries a second wife, he cannot hold back his obligations of food, clothing and relationships to her. Although this is true for all wives, there is extra fear that a former maidservant will be abused.<ref name="Shover Zadim | + | If one of them does marry her, all he has to say is “you are engaged to me with the initial purchase money paid to your father”.<ref name="Rashi Shemos 21/9"/> If he later marries a second wife, he cannot hold back his obligations of food, clothing and relationships to her. Although this is true for all wives, there is extra fear that a former maidservant will be abused.<ref name="Shover Zadim Shemos"/> Once married, the girl is like a regular wife does not go free after growing signs of adulthood. |
− | If she does not please them to the extent that one of them would want to marry her,<ref name="Rashi Shemos 21/8"/> they should help her be redeemed by an external party, willingly agreeing to | + | If she does not please them to the extent that one of them would want to marry her,<ref name="Rashi Shemos 21/8"/> they should help her be redeemed by an external party, willingly agreeing to deducting the percentage of the six years served off the refunded payment amount.<ref>Rashi</ref> If she is not redeemed neither her master or her father are permitted to sell her to someone else, after betraying her, the master by not marrying her and the father by selling her to this master.<ref name="Rashi Shemos 21/8"/> She eventually goes free with one of the three release methods of a Jewish maidservant. |
==Laws of an Intentional Murderer== | ==Laws of an Intentional Murderer== | ||
One who strikes a man so that he dies is considered an intentional murderer and receives the capital punishment of beheading. He is only guilty if the blow had the power to naturally kill and if the injured individual died from it. This death penalty applies whether he murdered a man, woman or child but does not apply for the killing of a newborn child that has no chance of survival. Even a Kohen who wishes to serve in the Temple receives the death penalty if found guilty. However if a child under the age of thirteen kills, he is not punished.<ref>Rashi</ref> A physician who killed a patient, the agent of the court who killed by administering forty lashes, a father who strikes his son and a teacher who disciplines his pupil are not considered intentional murderers although they intentionally hit the victim since they had no intention of killing him.<ref>Rashi Shemos 21/14</ref> | One who strikes a man so that he dies is considered an intentional murderer and receives the capital punishment of beheading. He is only guilty if the blow had the power to naturally kill and if the injured individual died from it. This death penalty applies whether he murdered a man, woman or child but does not apply for the killing of a newborn child that has no chance of survival. Even a Kohen who wishes to serve in the Temple receives the death penalty if found guilty. However if a child under the age of thirteen kills, he is not punished.<ref>Rashi</ref> A physician who killed a patient, the agent of the court who killed by administering forty lashes, a father who strikes his son and a teacher who disciplines his pupil are not considered intentional murderers although they intentionally hit the victim since they had no intention of killing him.<ref>Rashi Shemos 21/14</ref> | ||
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==Laws of an Accidental Murderer== | ==Laws of an Accidental Murderer== | ||
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===Divine Arrangement=== | ===Divine Arrangement=== | ||
− | + | People can not avoid punishment for wrong doings, even if a sentence can not be issued by a human court due to lack of evidence. This is apparent in a case where two people killed others, one intentionally and one unintentionally but there were no witnesses who could testify, resulting that the intentional murderer was not executed and the unintentional killer was not exiled. Hashem therefore brings these two killers into one inn. The intentionally murderer happens to sits under a ladder while the unintentionally killer is climbing it. He then falls killing the intentional murderer. This time witnesses testify about him and he is sentenced to exile. The result is that the one who killed unintentionally is exiled, and the one who killed intentionally was killed<ref name="Rashi Shemos 21/13"/>. | |
==Laws of Wounding Parents== | ==Laws of Wounding Parents== | ||
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==Laws of a Mistargeted Killing== | ==Laws of a Mistargeted Killing== | ||
− | If a person accidentally hits a pregnant woman as he aims to hit someone else, causing her to miscarry while she herself remains alive, he must pay for the value of the fetus to her husband.<ref name="Rashi Shemos 21/22">Rashi Shemos 21/22</ref> In order to calculate the value of the fetus, the court assess how much the woman's value would have been increased in the slave market due to her pregnancy and the prospective slaves she would bear | + | If a person accidentally hits a pregnant woman as he aims to hit someone else, causing her to miscarry while she herself remains alive, he must pay for the value of the fetus to her husband.<ref name="Rashi Shemos 21/22">Rashi Shemos 21/22</ref> In order to calculate the value of the fetus, the court assess how much the woman's value would have been increased in the slave market due to her pregnancy and the prospective slaves she would bear verse her regular value without pregnancy. The assailant must pay the difference between these two amounts<ref name="Rashi Shemos 21/22"/> after being sued in court by the husband.<ref name="Rashi Shemos 21/22"/> |
− | A person that tries to kill one person and ends up killing another, it is debatable if he is punished by death or if he simply pays a fine to the victim’s heirs for | + | A person that tries to kill one person and ends up killing another, it is debatable if he is punished by death or if he simply pays a fine to the victim’s heirs for his value were he to be sold in the slave marketplace.<ref name="Rashi Shemos 21/22"/> |
==More Laws Regarding Wounding Acquaintance== | ==More Laws Regarding Wounding Acquaintance== | ||
If a person blinds his neighbor’s eye, he must give him the value of his eye. Depreciation damage is evaluated by the lessening of his value on the slave market now that he is missing an eye.<ref name="Rashi Shemos 21/24">Rashi Shemos 21/24</ref> Similar punishment applies to a severed hand, foot and tooth and all other wounds that decreases the value of the victim but does not involve the actual amputation of a limb in retribution.<ref name="Rashi Shemos 21/24"/>. | If a person blinds his neighbor’s eye, he must give him the value of his eye. Depreciation damage is evaluated by the lessening of his value on the slave market now that he is missing an eye.<ref name="Rashi Shemos 21/24">Rashi Shemos 21/24</ref> Similar punishment applies to a severed hand, foot and tooth and all other wounds that decreases the value of the victim but does not involve the actual amputation of a limb in retribution.<ref name="Rashi Shemos 21/24"/>. | ||
− | Aside for paying for the victim's decreased value, the aggressor must also pay for lost work time, medical bills, humiliation experienced and pain. Although he has already paid for the value of the actual limb, he must still pay for the pain and can not claim that he purchased the limb and therefore earned the right to amputate it with a piece of metal since he could of amputated it with anesthetic medications so the victim would not feel any pain.<ref name="Rashi Shemos 21/25"/> Payment for injuries such as a burn on the victim's nails that does not decrease his value as a slave but | + | Aside for paying for the victim's decreased value, the aggressor must also pay for lost work time, medical bills, humiliation experienced and pain. Although he has already paid for the value of the actual limb, he must still pay for the pain and can not claim that he purchased the limb and therefore earned the right to amputate it with a piece of metal since he could of amputated it with anesthetic medications so the victim would not feel any pain.<ref name="Rashi Shemos 21/25"/> Payment for injuries such as a burn on the victim's nails that does not decrease his value as a slave but cause pain are calculated by the amount of money a similar person would be willing to take to endure such pain.<ref name="Rashi Shemos 21/25">Rashi Shemos 21/25</ref> Punishments are given both for wounds that bleed (פצע) and for bruises (חבורה) where the blood collects under the skin but does not come out.<ref name="Rashi Shemos 21/25"/> |
===Eye for an Eye=== | ===Eye for an Eye=== | ||
− | Members of the Tzidukim | + | Members of the Tzidukim who did not follow the teachings of the Sages and the Oral Law were known to poke out an offenders eye or chop off his hands and feet in retribution for having done the same to another person. Obviously the Tzidukim's claim to strictly follow the Written Torah was just a cover up, allowing them to live lives of unrestricted lust and therefore such punishments were often biased and influenced by bribery and corruption.<ref name="Shover Zadim Shemos"/> |
==Laws of Wounding a Slave== | ==Laws of Wounding a Slave== | ||
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==Laws of Bull Goring Humans== | ==Laws of Bull Goring Humans== | ||
− | + | A bull that kills a Jew, even a minor, is stoned to death but hid owner is not held responsible. If a killer bull escapes death after three killings and then kills a fourth time, his owner is also held responsible and aside form the stoning of the bull, the owner must pay a fine and is punishable by death through Heaven. If the bull kills a slave, its owner must pay the slave owner a fine of thirty shekel regardless of the slave's value. | |
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− | If a killer bull escapes death after three killings | + | |
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− | If the bull kills a | + | |
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==Laws of Damage Caused by a Pit== | ==Laws of Damage Caused by a Pit== | ||
− | A | + | A person is liable for the death of an animal that was caused through its falling into his pit. He must reimburse the owner of the animal for its full value and he gets to keep the carcass of the dead animal. |
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==Laws of Bull Goring Bull== | ==Laws of Bull Goring Bull== | ||
− | A | + | A juvenile bull that gores another bull killing him pays for half his value. An experienced bull that kills another must pay the full damage. |
==Laws of a Four or Five Times Repayment== | ==Laws of a Four or Five Times Repayment== | ||
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A person that steals and is caught red handed with the object in his possession must return double the value of the stolen object. | A person that steals and is caught red handed with the object in his possession must return double the value of the stolen object. | ||
− | ===Multiple | + | ===Multiple Payback=== |
− | When the forces of evil capture a person | + | When the forces of evil capture a person they steal all his energy. When this person later reaches the Truth and repents, not only are they forced to give back what they stole from him, he is also able to extract from them good energy that they had previously captured. The more they strengthen themselves to throw him into darkness, the greater the energy he can extract from them when he fights back and pulls himself to the light of the Truth. <ref name="Likutay Halachos, Hilchos Ginava 5/9-11">Likutay Halachos, Hilchos Ginava 5/9-11</ref> |
==Laws of a Consuming Animal== | ==Laws of a Consuming Animal== | ||
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==Laws of Lending== | ==Laws of Lending== | ||
− | It is a positive commandment to lend money to the needy. It is forbidden to charge interest. Collaterals must be returned at time of repayment. Hashem listens to the cries of the exploited. | + | It is a positive commandment to lend money to the needy. It is forbidden to charge interest. Collaterals must be returned at time of repayment. Hashem listens to the cries of the exploited. |
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==Transgression of Cursing Leaders== | ==Transgression of Cursing Leaders== | ||
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==Laws of Litigation== | ==Laws of Litigation== | ||
− | It is forbidden to accept Lashon Hara. It is forbidden for a Judge to hear the arguments a single plaintiff without hearing a representative of the other side. It is forbidden to assist false witnesses. Death penalties can only be given when voted by a majority of at | + | It is forbidden to accept Lashon Hara. It is forbidden for a Judge to hear the arguments a single plaintiff without hearing a representative of the other side. It is forbidden to assist false witnesses. Death penalties can only be given when voted by a majority of at lest two more judges then the opposing party. For acquittal from the death penalty only an additional majority of one judge is needed. A judge is forbidden to remain silent and not issue his ruling. It is forbidden to favor a pauper during a trail even in order to issue him respect. |
==Laws of Returning Lost Objects== | ==Laws of Returning Lost Objects== | ||
− | It is a positive commandment to return lost objects to its rightful owners. This is done only after the owner is tested, first identifying the object via its characteristics | + | It is a positive commandment to return lost objects to its rightful owners. This is done only after the owner is tested, first identifying the object via its characteristics. |
==Laws of Helping== | ==Laws of Helping== | ||
− | One should help all fellow Jews, even his enemies | + | One should help all fellow Jews, even his enemies. |
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==Additional Laws of Litigation== | ==Additional Laws of Litigation== | ||
− | It is forbidden to warp the judgment of even a wicked person. It is forbidden to lie. A person that is found guilty of capital punishment should have his case evaluated a second time before the punishment is carried out. It is forbidden for judges to accept bribery. It is forbidden to oppress converts. | + | It is forbidden to warp the judgment of even a wicked person. It is forbidden to lie. A person that is found guilty of capital punishment should have his case evaluated a second time before the punishment is carried out. It is forbidden for judges to accept bribery. It is forbidden to oppress converts. |
==Laws of Shmita== | ==Laws of Shmita== | ||
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Hashem tell Moshe to climb Mount Sinai along with Aharon, Nadav , Avihu and the Seventy Elders. Moshe alone is permitted to go to the top, the others from the party must stop on the way up and the remainder of the Nation stays at the foot of the mountain. | Hashem tell Moshe to climb Mount Sinai along with Aharon, Nadav , Avihu and the Seventy Elders. Moshe alone is permitted to go to the top, the others from the party must stop on the way up and the remainder of the Nation stays at the foot of the mountain. | ||
− | Moshe comes down and warns the Nation regarding refraining from approaching the mountain and purification. He then review with them the laws previously given to them in Mara and the seven commandments of the sons of Noach, to which the Jews commit to keep. Moshe then writes the Torah, starting from Berashis until Motan Torah. On the 5th of Sivan he performs the convent with them. In between the splashing of the blood on the alter and the splashing on the Nation, he reads what he wrote and the Jews accept it saying “we will do and we will hear”. While on the mountain Nadav , Avihu and the Seventy Elders gaze at the Shichina while eating and drinking | + | Moshe comes down and warns the Nation regarding refraining from approaching the mountain and purification. He then review with them the laws previously given to them in Mara and the seven commandments of the sons of Noach, to which the Jews commit to keep. Moshe then writes the Torah, starting from Berashis until Motan Torah. On the 5th of Sivan he performs the convent with them. In between the splashing of the blood on the alter and the splashing on the Nation, he reads what he wrote and the Jews accept it saying “we will do and we will hear”. While on the mountain Nadav , Avihu and the Seventy Elders gaze at the Shichina while eating and drinking and are sentenced to death. After the Torah is given Moshe is called to ascend the mountain for forty days. |
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==References== | ==References== |