Podcasts about parashat mishpatim

The pasuk in this week's parsha states: " ויקרא אל משה וידבר ה' אליו מאהל מועד לאמר " - Hashem called to Moshe, and then Moshe entered to speak with Him. At the end of Parashat Pekudei, it says that Moshe was unable to enter the Ohel Mo'ed because the cloud of Hashem had descended upon it. However, in Parashat Mishpatim, it states that Moshe entered the cloud of Hashem at Har Sinai, which seems to indicate that he was able to enter. The Ohr HaChaim explains that in that instance, it first says " ויקרא אל משה " , meaning Hashem called Moshe in first. A person cannot simply enter a place where the Shechina resides. However, if Hashem calls the person in, then it becomes possible. That is why Parashat Vayikra begins with Hashem calling Moshe to enter the Ohel Mo'ed. What did Moshe do to merit this calling? The Shevet Mussar explains that Moshe did not contribute any donations toward the Mishkan, even though he was in charge of its construction. Specifically because he did not contribute, Moshe was chosen for this role—so that no one could ever claim personal credit for building Hashem's house. The Midrash states that the phrase " כאשר צוה ה' את משה " appears 18 times regarding the Mishkan. It gives a parable of a king who commanded his servant to build him a palace. On each part that the servant built, he wrote the name of the king—on the walls, on the pillars, on every detail of the palace. When the king entered and saw his name everywhere, he said: "My servant has honored me so much, and yet I am inside while he remains outside." Immediately, the king called his servant to enter the palace. Similarly, when Hashem instructed Moshe to construct the Mishkan, Moshe "wrote" on everything " כאשר צוה ה' את משה " . Hashem saw that Moshe had given Him all the honor, while he himself remained outside. In response, Hashem called Moshe inside. The phrase " כאשר צוה ה' את משה " reflects Moshe's complete self-nullification. He did not take any credit for his role; rather, he attributed everything to Hashem. Even though Moshe did not physically build the Mishkan, he stood by the workers, reminding them that their strength and talent came from Hashem. He even reminded Betzalel, despite his wisdom, not to lose focus and to recognize that all his abilities were granted by Hashem. The one who did not physically labor was the one invited in—because he gave Hashem the most honor. Humility, in which a person attributes everything to Hashem, brings Hashem honor. In turn, Hashem honors that person. The letter Aleph in Vayikra is small. The Gemara explains that in Moshe's humility, he wanted it to appear as Vayikar (without the Aleph ), implying that Hashem " ויקר -happened" to appear to him, rather than explicitly calling him. He wrote the Aleph small so it would not seem as though he was exceptionally deserving. In the end, Hashem used the extra ink from the small Aleph to make Moshe's face shine. Moshe's name is absent from the Haggadah because Yetziat Mitzrayim was meant to teach for all generations that Hashem alone controls the world. One of the reasons Moshe was chosen as the leader was because he was willing to remove himself from the story and give all credit to Hashem. His humility allowed him to gain immeasurably. Each day, we have the opportunity to serve Hashem in this way. The more we attribute everything we have and do to HaKadosh Baruch Hu , the more He rests His presence upon us. If we internalize that all success comes solely from Him, we truly honor Hashem—and in that merit, may He call us closer to Him. We all desire closeness with Hashem. The path to achieving it is through humility—by recognizing that everything we have and everything we accomplish is entirely from Him. Shabbat Shalom.

Parashat Mishpatim is called The Covenant Code by biblical scholars. It has, as Jeremy notes, over 50 commandments. The laws are both many and varied, regulating all spheres of human life. During this difficult week, we spent a lot of time in our conversation seeking out comfort. On the face of it, Mishpatim might seem an unlikely source of comfort, but we offer avenues wherein comfort might come. At the end, we discuss the two words נעשה ונשמע [na'aseh v-nishma, Exod. 24:6], often translated as “we will do, we will understand”, which seems to reverse the normal or usual way we act, with understanding preceding action. We remain ever mindful of the hostages still in captivity, may they be returned speedily to their families, and to the soldiers defending Israel as part of the Israel Defense Forces, may they be removed from harm's way.

Just like a toddler develops a will that we must guide and understand, we too face a process of learning to follow God's Torah, even when we don't fully grasp its meaning right away. We say: "Na'aseh, v'nishma" – "We will do, and we will hear, or understand" – as Israel committed to obeying God's commandments perhaps before fully understanding them. Through this, we are reminded that following God isn't just about doing things because we're told, but about trusting in His process, growing in relationship with Him, and gaining understanding through on-the-job training and trust. And remember, "It was processed in a processor that used to process nuts." To hear more about this puzzling quote and other helpful tips, click here.

In this week's parasha , Mishpatim , the Torah teaches us how careful we must be not to cause harm to another person or his property. Right after Matan Torah , the first mitzvot that Bnei Yisrael were taught were the civil laws governing interpersonal relationships. We must take to heart that the same Hashem who commanded us to observe Shabbat , Kashrut , and Taharot HaMishpacha also commanded us to compensate others if we cause them damage. The same kedusha that we receive by fulfilling mitzvot between us and Hashem is present when we fulfill mitzvot ben adam l'chavero . Just as a person understands that he cannot possibly know the halachot of Shabbat without learning them, he must also understand that he cannot possibly know the halachot of monetary law without studying them or consulting a rav . Those who are truly yirei shamayim are extremely careful when it comes to monetary halachot . Just as they would not take a chance with consuming something that is not kosher , they are equally meticulous about not violating laws related to theft or withholding payments owed to others. Rabbi Shlomo Levenstein told the following story: A young rabbi in Bet Shemesh had been learning in kollel for years but was not satisfied with the upcoming sugyot they were scheduled to study. He began searching for a kollel that was learning the topics he was most passionate about, but after months of searching, he was unable to find what he was looking for. Meanwhile, his household expenses continued to mount, and he had no source of income to cover them. One day, his wife went to the grocery store. After checking out, she met someone she knew outside and began talking. In the middle of their conversation, her shopping wagon slipped away unnoticed. Suddenly, someone shouted, alerting her that the wagon was rolling straight toward the street. She ran to catch up with it, managing to grab it just before it entered the road. However, on its way, the wagon had hit a parked car, leaving a scratch. She returned home and told her husband what had happened. He immediately jumped out of his chair and exclaimed, "Oh no! We damaged someone's property and didn't pay for it. We owe him money! We must find him at once." Without hesitation, they hurried out of the house and ran back to the grocery store. When they arrived, the woman pointed out the car that had been scratched, and they saw that the driver was just pulling out of the parking spot. The young rabbi motioned for the driver to stop so he could speak with him. He explained that his wife had accidentally scratched the car with her shopping wagon. The driver responded that he had seen the scratch and was very upset that someone had damaged his brand-new car without leaving a note. He said, "If the car had been old, it wouldn't have bothered me so much. But I just got this car two days ago. It really upset me." The young rabbi apologized profusely, gave the driver his phone number, and told him, "No matter what it costs, we will pay the full price." As the rabbi and his wife walked home, he began to wonder how he would possibly pay for the damages. It was never a question of whether he would pay—only a question of how . A minute later, as they continued walking, he bumped into a friend who asked how he was doing. He mentioned that he had been searching for a new kollel but had not been able to find the right one. The friend responded, "I actually just opened a kollel that is learning exactly what you're looking for. We have nine avreichim and one spot left." Not only that, but the stipend they were paying was significantly higher than what he had been receiving in his previous kollel . The rabbi immediately told his friend, "I would love to join." Afterward, he reflected on what had happened. "Paying for damages when you don't have the money is difficult. But when Hashem saw that I was willing to do the right thing, He gave me the greatest gift—the kollel I had been searching for—as well as the ability to pay for the damages." Every mitzva is precious. Just because monetary laws involve other people and seem like mundane matters does not mean they have any less kedusha than mitzvot between us and Hashem. Hashem wants us to be complete in all mitzvot . And those that involve parting with money—especially when it is difficult—are even greater in His eyes. Shabbat Shalom.

Parashat Mishpatim

Parashat Mishpatim. Comments of Ohr Hachaim Hakadosh on Pasuk 5 perek 22 پاراشا میشپاطیم by Rabbi Benjamin Lavian

Interesting chidushim on parashat Mishpatim پاراشا میشپاطیم by Rabbi Benjamin Lavian

Parashat Mishpatim. רק שבתו יתן ורפא ירפא.....پاراشا میشپاطیم by Rabbi Benjamin Lavian

پاراشا میشپاطیم parashat Mishpatim by Rabbi Benjamin Lavian

La esclavitud

Parashat Mishpatim - Preparing For Worship by Rabbi Avi Harari

In this week's episode of Madlik Disruptive Torah, we explore how the Torah's legal sections, particularly in Parashat Mishpatim, interact with and transform the legal traditions of the ancient Near East rather than create an original Code of Law. We take this fascinating journey through the lens of Umberto Cassuto, a brilliant biblical scholar whose work has been largely overlooked in modern biblical scholarship.   Background and Context   The Torah is often viewed as an all-encompassing legal code, dictating every aspect of Jewish life. However, Umberto Cassuto, writing in the newly formed state of Israel, presents a revolutionary perspective. He argues that the Torah's laws should be understood in the context of existing legal traditions in the ancient Near East.   Cassuto's approach is groundbreaking. He suggests that to truly understand the Torah's legal sections, we must examine them alongside other ancient legal codes, such as the Code of Hammurabi. This comparison reveals the Torah's unique contributions and its transformative impact on existing legal norms.   Key Insights and Takeaways   1. The Torah as a Responsive Document   Contrary to the idea that the Torah created a legal system from scratch, Cassuto argues that it responds to and builds upon existing legal traditions. This perspective challenges our understanding of the Torah's role in ancient Israelite society.   2. The Religious Nature of Torah Law   While other ancient Near Eastern legal codes were primarily secular, the Torah introduces a religious dimension to law. As Rabbi Adam Mintz points out:   "What's surprising in Judaism is the laws come from God. And the reason for that is because they practice monotheism... Monotheism allows for religious law. Idolatry doesn't allow for religious law."   3. Three Ways the Torah Interacts with Existing Laws   Cassuto identifies three primary ways the Torah engages with existing legal traditions:   - Introducing amendments   - Opposing or invalidating certain aspects   - Confirming and elevating worthy aspects   This nuanced approach shows how the Torah acts as a catalyst for change while acknowledging existing societal norms.   4. The Sanctity of Human Life   One of the most significant innovations of Torah law is its emphasis on the sanctity of human life. Geoffrey, quoting Cassuto highlights this point:   "The Torah wishes to affirm and establish the principle in the name of divine law that human life is sacred, and whoever assails this sanctity forfeits his own life, measure for measure."   This principle leads to more compassionate laws, even for those who have committed crimes.   Challenges and Practical Advice   1. Rethinking Biblical Interpretation   Cassuto's approach challenges us to reconsider how we interpret biblical texts. By understanding the historical and legal context, we gain new insights into the Torah's teachings.   2. Balancing Tradition and Innovation   The Torah's interaction with existing legal codes provides a model for how we can approach societal change today. It shows us how to respect tradition while pushing for ethical improvements.   3. Applying Ancient Wisdom to Modern Challenges   Umberto Cassuto's work offers a fresh perspective on the Torah's legal sections. By viewing them in the context of ancient Near Eastern legal traditions, we gain a deeper appreciation for the Torah's innovative and transformative nature as well as it's limitations. The Torah laws were not meant to replace or undermine all existing norms, customs and social behavior.   This approach provides a model for how religious traditions can respect, engage with and elevate societal norms. It challenges us to think critically about the interplay between religious teachings and secular laws in our own time and in general and in the State of Israel, in particular.   As we continue to grapple with complex ethical and legal issues in the modern world, the Torah's example of building upon existing foundations while introducing higher ethical standards remains profoundly relevant.   To dive deeper into this fascinating topic and hear the full discussion, be sure to listen to the entire episode of Madlik and check out the Sefaria Source Notes https://www.sefaria.org/sheets/626312

As part of the event of Matan Torah, when G-d revealed Himself to Beneh Yisrael and gave the Torah, Moshe constructed an altar and had sacrifices offered. We read that Moshe placed half the blood in basins, from which he later sprinkled blood on the people, and he poured the other half on the altar (Shemot 24:6). Rashi, surprisingly, comments that the division of the blood into two halves was done by an angel. It would be impossible for a human being to divide the blood in two precisely equal halves, and so an angel was sent from the heavens to do this. We must wonder, why did Hashem find it necessary to dispatch an angel for this purpose? Why was it so critical for the halves to be precisely equal? Would these sacrifices have been in any way deficient if one portion of blood was slightly larger than the other? Rav Yitzchak Hutner (1906-1980) answered this question by exploring the symbolism of the division of the blood at the time of Matan Torah. If we would ask most Jews to define the term "religious Jew," to describe the defining characteristics of people referred to with this term, most would likely mention things like Shabbat observance, modest dress, eating kosher, synagogue attendance and daily Tefilot. People generally tend to define "religious" as ritual observance. In truth, however, these rituals are only half the story. Ethical conduct, integrity, kindness and sensitivity to others are no less a part of Torah than praying three times a day, Shabbat, Kashrut, and Seniut (modesty). In fact, Rashi begins his comments to our Parasha, Parashat Mishpatim, by noting the significance of the first letter of this Parasha: "VE'eleh Ha'mishpatim" – "AND these are the statutes…" Rashi writes that this letter – the conjunction "Ve-" ("And") – indicates a connection between the end of the previous Parasha, which tells of the Revelation and the Ten Commandments, and the civil laws presented in Parashat Mishpatim. Just as the Ten Commandments were proclaimed at Mount Sinai, so were the laws of Parashat Mishpatim given at Mount Sinai. We can never draw a wedge between Torah and ethical interpersonal conduct. The laws of Parashat Mishpatim, which govern the way we treat our fellow, are no less a part of the Torah as any of the other Misvot. So crucial is this message, Rav Hutner explained, that Hashem sent an angel to divide the sacrificial blood at the time of Matan Torah into two precisely equal parts. It was critical to convey the message that neither half of Torah carries even slightly more weight than the other. The two areas of Torah life – our obligations to Hashem, and our obligations to other people – are of exactly the same level of importance, and we must never allow ourselves to prioritize or emphasize one over the other to even the slightest degree. It is likely no coincidence that Parashat Mishpatim, the section in which this point is expressed, is always read around the time of 25 Shevat, the Yahrtzeit of Rav Yisrael Salanter (1809-1883), founder of the Mussar movement. Rav Yisrael placed very strong emphasis on maintaining this balance, on not allowing our pursuit of spiritual excellence to result in compromises in our Middot (character traits). One famous example is the time when his students approached him before they went to bake Masot in preparation for Pesach, to ask which stringencies are proper for them to observe when baking Masot. "Be very careful not to yell at the woman in charge of cleaning the factory," Rav Yisrael replied. "She's a widow. Concern for her feelings is the most important stringency you should observe." Rav Yisrael feared that in the students' concern to maintain the strictest Halachic standards for the Masot, they might neglect the more basic religious obligation to speak to widows with sensitivity and respect. As we approach his Yahrtzeit, let us internalize this vitally important lesson, and ensure to ascribe the same degree importance to both parts of the Torah, because this is what being a complete Jew means.

Parashat Mishpatim begins with the subject of עבד עברי – the Jewish servant. In ancient times, there were certain situations in which a person who fell into financial straits would sell himself as a servant. The Torah commands that the master must release the servant after six years. However, if the servant says that he likes the arrangement, and he is happy with his master, then he may remain. In such a case, the Torah says, the master must drill a hole through the servant's ear. Rashi (21:6), based on the Gemara, explains that this act is intended as a punishment for the servant. His ear heard Hashem proclaim at Har Sinai , כי לי בני ישראל עבדים – that Beneh Yisrael are servants only of Hashem, and not of other human beings. And yet, despite hearing this pronouncement, the servant decided he wanted to remain in servitude when he was allowed to go free – and so the ear that heard this proclamation is pierced. Rashi here is teaching us something exceptionally profound, and exceedingly relevant to each and every one of us. He is telling us that we are not allowed to become "slaves" to anyone or anything else but Hashem. Nobody and nothing is ever allowed to take control of us. To develop this point further, let us examine a fascinating comment by the Midrash regarding the creation of Adam. The Midrash states that when Adam was first created, he had the ability to see מסוף העולם ועד סופו – from one end of the world to the other. This means that the human is created with vast capabilities. Our potential is far greater than we can ever imagine. When we look at the remarkable creations and inventions that human beings have come up with, we need to realize that people are actually capable of far more than that. We are many times more powerful and capable than we think. The thing that limits us, that holds us back from maximizing this vast potential, is our "slavery" to nonsense. We become subservient to things which are worthless, which have zero value, but which somehow hold us in their grip and prevent us from achieving all that we're capable of achieving. And never has this been truer than today. In order for the entertainment industry to sustain itself, it needs to bring in trillions of dollars. And the only way it can bring in trillions of dollars is by "enslaving" us. The industry invests enormous amounts of time, money, personnel and ingenuity to make nonsense seem important. We need only to look at the estimates of how many millions of Americans watch the Superbowl, and how many millions bet significant sums of money on this game. Whether it's sports, movies, television series, or celebrity culture – there is a concentrated effort to draw us in, to grab our attention, to get interested in utter nonsense. A person picks up his phone to send an important message – and then ends up spending an hour – or more – looking at all kinds of video clips, memes, and other media that do absolutely nothing for him. He has become a slave to the industries that need his attention in order to make money. We need to remind ourselves that we are so much greater than this. We are human beings, endowed with the divine image, and we are Jews, members of Hashem's special nation, whom He charged with a special mission. Can we imagine any distinguished Rabbi or leading communal figure spending hours watching funny videos on his phone? Well, we, too, are distinguished and important. We are capable of greatness, we can achieve extraordinary things – but we don't because we are pulled away from what matters by things that do not matter at all. Of course, we all need a little entertainment in our lives. There's nothing wrong with some amusement, some laughs, and some distractions. But, as our parashah teaches us, the problem is when we become slaves to the entertainment, when it takes over our lives, and pulls us away from the greatness that we are capable of achieving, and which we are meant to achieve. The Gemara in Masechet Sukkah teaches that in the next world, the sinners will see the yetzer ha'ra – the evil inclination that led them to sin – and it will appear to them as a tiny thread of hair. They will then be overcome by shame and regret, wondering how they were defeated by something so tiny and so minuscule. This is precisely the yetzer ha'ra 's strategy – making a "thread of hair" seem big, important, formidable, worthy of our time and our attention. In the next world, we will see how so many things that we were subservient to, that we allowed to consume our time and our minds, were really just a "thread," so meaningless, so unimportant, so bereft of value. Let's not wait till the next world. Let's already now have the clarity to identify meaninglessness, to recognize the nonsense around us, and not let it take us away from our pursuit of greatness.

aula ministrada 20/02/2025 para os alunos da Yeshiva.

پاراشا میشپاطیم parashat Mishpatim by Rabbi Benjamin Lavian

This week's Parasha Mishpatim, talks about. "We will do and we will listen"Last week of Shovavim, you can pick yourself up on high levels.Relive those words "We will do and we will listen"Become a customer to Hashem. This month Adar happy month, Purim!Push for more!

Continuing from yesterday - Parasha Mishpatim. Moshe rabbinu in Har Sinia Hashem talking to Moshe Rabbinu. First thing the Parasha starts of with "These are the laws you should place in front of them"Place it in front of them, make it like a "Set Table"You need to have It clear!Have clarity.Go for the Truth!

A man once asked the Saba Kadisha if he knew of a segula for parnasa . The Rabbi answered with a pasuk in this week's parasha Mishpatim . ועבדתם את ה' אלוקיכם - You are to serve Ha-Shem your God. וברך את לחמך ואת מימך - and then He will bless your bread and your water. The word avodah , the Rabbi said, refers to tefila . And it's in plural, ועבדתם , because it's referring to tefila with a minyan . If somebody prays properly with a minyan , then Hashem will bless his sustenance. And the pasuk concludes, והסירותי מחלה מקרבך , that Hashem will remove sickness from his midst. We know tefila is great for everything, but here there's a hint in a pasuk specifically for parnasa and refuah . Tefila with minyan is wondrous. The Gemara says in Masechet Pesachim , אין אדם יודע במה משתכר – a person never knows in what way his parnasa will come. We have to make an effort to earn an income, but Hashem may have a completely different plan on how He's going to send that income. The main thing for us to know is that the parnasa always comes only from Him. A man from Israel related that his friend had a vegetable store, and due to lack of business he was forced to close it down. He couldn't find any other job that suited him, and so he decided to get a license to become a truck driver. He was told the pay there is very high. He figured if he had a license, it would be easy to get a job. And so he borrowed the money to pay for the courses he needed to take. However, when he took the test to qualify, he failed. He tried again and he failed again. He tried many times and kept failing. Then he began praying very hard and finally he passed. He started searching for a job. After a month, he found something in a big company. There, he did his job faithfully and was able to maintain his nightly learning seder with a chavruta . But two months into this job, he was fired. It came suddenly with no warning. And once again, he was left without a job. A week later he was contacted by a friend asking him if he needed a job. When he replied yes, the friend offered him a job to be in charge of overseeing the cleanliness of a certain park. The job entailed sitting in a beautiful office with a large window overlooking this park, and he would have to make sure the workers were doing their jobs properly. The salary was high and the job was very easy. The hours were short and it gave him much more time to learn. Every couple of hours he had to go take a stroll in the park and make sure everything was running smoothly. It was a dream job for him. He thought he was investing all that time to become a truck driver, and Hashem had something completely different in mind for him. A man told me he's been having a lot of difficulties with his gentile partner in his wholesale business and was trying to buy him out. The partner finally gave him a buyout price, which was an astronomical figure. The man began trying every which way to come up with the money. He was at a standstill and the clock was ticking because the partner was debating whether to pull back the offer or raise the price. Then, all of a sudden, out of nowhere, someone called this man one day with a business proposition. When the man told him he was in the process of trying to buy out his partner, the other man asked him if they could meet in person. At that meeting, this man offered to pay the full amount to buy out his partner. He said he wanted to be his partner and he would give him the deal of a lifetime. The man said it looked like he was completely stuck, and then the yeshua of Hashem came in the blink of an eye. Parnasa comes from Hashem, and the best hishtadlut we could make is heartfelt tefila . Shabbat Shalom.

La esclavitud en la tora

Parashat Mishpatim - Law & Listening by Rabbi Avi Harari

MISHPATIM WE DON'T UNDERSTAND- Stump The Rabbi (191) https://youtu.be/VcPIlGWsel0 After the monumental Divine Revelation at Mt. Sinai, Parashat Mishpatim brings a series of laws that do not typically fit into the modern day ideology. What if we don't understand the reasoning behind HaShem's laws, or simply disagree with what we do understand? In this amazing Shiur we'll learn how to understand what we don't understand about the Divine Laws of the Holy Torah. Enjoy, Share and Be Holy. #Mishpatim #Parashat #Judaism #Jewish #rabbiyaronreuven #Torah #parashathashavua #understand #Sinai #mountsinai #divine #divinelaws

MISHPATIM WE DON'T UNDERSTAND- Stump The Rabbi (191) https://youtu.be/VcPIlGWsel0 After the monumental Divine Revelation at Mt. Sinai, Parashat Mishpatim brings a series of laws that do not typically fit into the modern day ideology. What if we don't understand the reasoning behind HaShem's laws, or simply disagree with what we do understand? In this amazing Shiur we'll learn how to understand what we don't understand about the Divine Laws of the Holy Torah. Enjoy, Share and Be Holy. #Mishpatim #Parashat #Judaism #Jewish #rabbiyaronreuven #Torah #parashathashavua #understand #Sinai #mountsinai #divine #divinelaws

Parashat Mishpatim presents a lengthy series of civil laws governing a wide range of circumstances. These laws deal with situations such as theft, property damage, bodily harm, lending money, people entrusted with somebody's object which was lost or ruined, and other cases. The Torah introduces this section by stating, “Ve'eleh Ha'mishpatim Asher Tasim Lifnehem” – “These are the statutes which you shall place before them.” The simple meaning of this verse is that G-d commanded Moshe to “place” – that is, to present, or teach – these laws to the people. Rav Moshe Alshich (Safed, 1508-1593), however, offers a deeper explanation of this introductory verse. He writes that people might wonder why we need the Torah to provide us with a system of civil law. After all, the goal of resolving civil disputes and maintaining peace in society can be achieved through man-made laws, devised by wise legal scholars. We readily understand that the way to serve G-d, our ritual obligations and restrictions, require divine commands, because only He can decide how He should be served. But why was it necessary for the Torah to introduce its own system of civil laws, if human beings are capable of formulating their own set of laws? Rav Moshe Alshich writes that this question is predicated on a fundamentally mistaken assumption – that the Mishpatim, the Torah's interpersonal code, is aimed solely at maintaining peace and harmony in society. If this were the sole purpose of the Torah's civil laws, then indeed, we would rightfully wonder why such a system is necessary. But this is not true at all. Rav Moshe Alshich writes that the Torah's civil laws are Misvot, spiritually charged obligations, no less than the Misvot Ben Adam La'Makom (between man and G-d). Just as we perform a spiritually powerful act when we put on Tefillin, recite Kedusha, and fulfill other Misvot, we likewise perform a spiritually powerful act every time we pay a worker on time, lend without charging interest, compensate for damages we caused, and fulfill our other obligations to our fellow man. The Torah's interpersonal code is inherently sacred, laden with spirituality, just like the ritual Misvot that we observe. And, Rav Moshe Alshich adds, just as we create an angel every time we perform one of the Misvot Ben Adam La'Makom, so do we create an angel every time we perform one of the Misvot Ben Adam La'habero (between man and his fellow). This, Rav Moshe Alshich writes, is the meaning of the verse, “Ve'eleh Ha'mishpatim Asher Tasim Lifnehem.” G-d was telling Moshe that observing these laws – just like observing the Torah's other commands – has the effect of creating angels who remain with us and protect us for all time. Moshe was told to “place” these laws “before” us, meaning, to empower us by teaching us these laws, through which we have the ability to produce new angels. The Alshich here reminds us that we must never distinguish between the two basic categories of Torah law – our obligations to Hashem, and our obligations to one another. Both are integral components of Torah life. Treating other people with kindness, respect, courtesy and integrity is no less a Misva than prayer, Torah study, Tefillin or Mezuza. The Misvot we fulfill in our interpersonal relations are sacred, and bring us great merit and great rewards, just like any other Misva.

Parshat Mishpatim outlines the laws of indentured servants and maidservants, including servants going free in the seventh year, servants getting married while working, and a father making a deal for his daughter's hand in marriage. This set of laws seems strikingly similar to an earlier story involving a worker and a father trying marrying off his daughters. Could these laws in Mishpatim actually be the Torah's own commentary on the negotiations between Jacob and Laban back in Genesis?Join Rabbi David Fohrman and Ari Levisohn as they discuss these surprising parallels and explore the relationship between the Torah's laws and its stories.Into The Verse is taking a break for a little while. In the interim you can stay up-to-date on the parsha with last year's episodes, which are available on https://www.alephbeta.org. And if you haven't started the latest season of A Book Like No Other, you have to check it out. If you're not a member…what are you waiting for? Go to alephbeta.org/subscribe and become a member to access the new season of A Book Like No Other, as well as our full library of over 1,000 videos and podcasts. Use coupon code BLNO2 for a 30 day free trial with a monthly membership OR $18 off an annual membership. Click here to subscribe.To access the brand new season of Rabbi Fohrman's podcast, A Book Like No Other, click here to subscribe to Aleph Beta. As a special gift for Into the Verse listeners, we'll give you the first month FREE, when you sign up for an annual subscription. Just use the coupon code ITVFREE. Already a member? Enjoy A Book Like No Other here.What did you think of this episode? We'd genuinely like to hear your thoughts, questions, and feedback. Leave us a voice message – just click record, and let your thoughts flow.Follow us on your favorite social media.

In this week's podcast, we try to show a clear trend within our parasha, in which many of the laws seem to be allusions to familiar stories from Genesis.

In the beginning of this week's parsha , Mishpatim , we read about the man who gets sold as a slave due to his thievery. The Torah says he should work for his master for six years and then go free, but if he wants to stay after the six years his master has to bore a hole through his ear, which is a type of punishment. What did the slave do to warrant that punishment? Rashi brings from Chazal, who tell us, "The ear that heard on Har Sinai not to steal deserves to be punctured," and the sefer Imrei Yitzhak adds, "The root cause of someone stealing is that he doesn't believe Hashem is in charge of his parnasa. He doesn't understand that he'll get what he's supposed to get and he can't take more." By making this person a slave for six years and being completely supported by his master, he was supposed to learn the lesson that he's not in charge of parnasa. He does a job, and he is supported. He was then supposed to apply that to Hashem, to go back into society realizing that Hashem is his master and all he has to do is make an effort in good faith and Hashem will provide. If he wants to stay a slave, that means he did not get that message. He still thinks he needs his master to live, and therefore he deserves a consequence. Hashem wants us to recognize that He and only He gives us our money. We never have to do anything wrong to get it. In fact, the more we sacrifice to do what's right, the more Hashem will show us that He's the One taking care of us. Rabbi Eliyahu Cohen, who gives a weekly shiur in Rishon LeZion, told a story about a ba'al teshuva named Ronnie who began attending his classes. One evening after the class Ronnie approached the Rabbi and told him about where he worked and how unsuitable it was for a Torah observant Jew to be there. The Rabbi told him he had to leave. Despite this challenge, Ronnie displayed genuine mesirut nefesh and quit the job. Within a week he was approached by the director of Meuchedet Health Services asking if he would be interested in taking a job with them. The position would entail driving each day to Bat Yam where their medical supplies warehouse was, and then distributing the supplies to their pharmacies around the country. The hours were from 7:00 AM to 6:00 PM with a very reasonable salary as well as a car included. Ronnie was very excited. The salary was double what he had been making and now he was getting a car too. He started the job and did it very well. The next time he went to Rabbi Cohen's class he told him about the job, but then added that he has no time to learn. By the time he gets home and helps his wife and children, he has no energy left. The Rabbi told him to do his best and pray hard to Hashem for help, and that's what Ronnie did, day in and day out for the next four months, until he lost his job. Although he was excellent at it, he made a terrible mistake that the company couldn't forgive. In Modi'in Illit there was a big Meuhedet pharmacy at the top of Rabbi Akiva Street, which is on a very steep incline. He parked the car outside the building, went to deliver the supplies, but when he came back the car was gone. Although he said he parked the car with the emergency brake on, somehow the car rolled down the incline and crashed into a wall at the bottom. Baruch Hashem nobody got hurt. They told Ronnie his mistake was inexcusable, and they fired him on the spot. Ronnie was now crying to Rabbi Cohen, asking why Hashem would do this to him. The Rabbi gave him chizuk in emunah, telling him it was definitely for his best and he had to be patient. Ronnie tried finding a new job but was unsuccessful. Several months went by, and then the director of Meuchedet called him back with a new offer. He explained in the interim two different people tried to fill that position but none of them were even half as good as Ronnie. The director said they had a meeting to discuss it and decided they would offer the job back to him with a new deal. They would give him the same salary, but they wouldn't give him the car anymore. They would have a designated driver to drive him around because they couldn't possibly allow him behind the wheel after what happened before. Ronnie couldn't believe this offer. Now he was going to be able to learn Torah the entire day in the car while someone drove him from pharmacy to pharmacy. Exactly what he had been praying for came to fruition. He saw so clearly how Hashem was involved in his job and got so much chizuk from it. Hashem controls not only how much money we earn, but the way we earn it as well. Our job is to be honest and trustworthy and make a Kiddush Hashem at every opportunity. Shabbat Shalom.

Featuring:Rabbi Yosef Miller Founder, Shulchan Aruch YomiRamat Beit Shemesh, IsraelRabbi Yosef Miller shares some really powerful thoughts on this weeks Parashat Mishpatim.Thank you Rabbi Miller for taking the time to carry us through the week! Shabbat Shalom!

No se debe cocinar un cabrito en la leche de su madre

Lessons from Parashat Mishpatim

Parashat Mishpatim presents a long series of laws, involving mainly interpersonal relations. We find here, for example, the prohibition against speaking insensitively to a widow or orphan, the responsibility to compensate for damages which one caused, laws governing liability for damages to people's possessions with which one is entrusted, and so on. This Parasha begins with the words "Ve'ele Ha'mishpatim Asher Tasim Lifnehem" – "And these are the laws which you [Moshe] shall place before them." Rashi notes that this verse, unusually, begins with the letter "Vav" ("Ve-"), which means "and." As we were all taught in school, a new section should not begin with the conjunction "and." Rashi explains that this letter is very significant, in that it connects the laws of Parashat Mishpatim with the laws mentioned at the end of the previous Parasha, Parashat Yitro – specifically, the Ten Commandments. The Torah connected these two Parashiyot with the letter "Vav," Rashi explains, to teach us that just as the Ten Commandments were pronounced at Sinai, the laws in Parashat Mishpatim were likewise transmitted to our ancestors at Mount Sinai. If we would be asked what makes us "religious," to put together a "resume" affirming our religiosity, we would probably include things such as Shabbat observance, eating only kosher, adhering to the laws of Taharat Ha'mishpaha (family purity), Halachically-appropriate attire, and praying three times a day. Certainly, these are crucially important components of a religious life that must be included in this resume. But there are many other things that are no less integral to a religious resume. Being courteous, honest, hard-working, speaking respectfully to all, especially to one's spouse, children and other family members, giving charity, treating one's employees properly, extending a helping hand to people in need – these are no less important parts of our religious resume than Shabbat, Kashrut, and praying with a Minyan. It is told that somebody once approached Rav Shimon Schwab (1908-1995) and asked him to explain the phenomenon of religious Jews who conduct their business affairs dishonestly and cheat on their taxes. He replied, "How do I explain this? The same way I explain how religious Jews could eat on Yom Kippur." The person didn't understand what the Rabbi meant. "Somebody who eats on Yom Kippur isn't religious!" he said. "And somebody who lies and cheats on his taxes isn't religious," Rav Schwab said. Rav Yitzchak Hutner (1906-1980) explained that this is the meaning of Rashi's comment regarding the "Vav" at the beginning of Parashat Mishpatim. The Torah wanted to emphasize to us that the laws in this Parasha, which deal with proper interpersonal relations, are no less integral to religion than our obligations to Hashem. The laws of Parashat Mishpatim were also given to us at Mount Sinai together with the rest of the Torah. Dealing with people kindly, honestly and courteously is no less of a religious obligation than Shabbat and Kashrut. The Yahrtzheit of Rav Yisrael Salanter (1810-1883), the founder of the Mussar movement, is 25 Shebat. Appropriately, this day is always around the time of the reading of Parashat Mishpatim, the Torah's code of interpersonal conduct. Rav Yisrael Salanter very strongly emphasized the importance of our interpersonal obligations as an integral part of Torah life. It is told that before his students went to bake Masot for Pesach at the factory, they approached him to ask which stringencies he felt they should observe. He replied, "The woman who works at the factory is a widow – remember to speak to her kindly and respectfully." This was the most important thing for them to remember. There are numerous stringencies which are appropriate to observe when baking Masot for Pesach, but they are only stringencies, which are not required on the level of strict Torah law. Speaking respectfully to a widow, however, is an outright Torah obligation. This takes priority. This is the lesson of the letter "Vav" at the beginning of Parashat Mishpatim – that the way we deal with people is also part of Torah, and must be included in our religious resume.

Not to cause pain for a widow and an Orphan. Segula of lending money to needy.

Explaining some of 53 mitzvoth in Parashat Mishpatim قوانین مربوط به עבד(برده) by Rabbi Benjamin Lavian

Parashat Mishpatim: Matan Torah-The Revelation of Hashem's Oneness

Parashat Mishpatim. Why the judicial laws right after Matan Torah?

Rabbi Feiner shiurim

To follow along with the text of this study, visit: https://www.sefaria.org/sheets/378843... Eliyahu reads and discusses lessons from the Zohar for Parashat Mishpatim. The Zohar (Splendor or Radiance) is the foundational work in the literature of Jewish mystical thought known as Kabbalah. It is a group of books including commentary on the mystical aspects of the Torah (the five books of Moses) and scriptural interpretations as well as material on mysticism, mythical cosmogony, and mystical psychology. The Zohar contains discussions of the nature of God, the origin and structure of the universe, the nature of souls, redemption, the relationship of Ego to Darkness and "true self" to "The Light of God", and the relationship between the "universal energy" and man. Its scriptural exegesis can be considered an esoteric form of the rabbinic literature known as Midrash, which elaborates on the Torah. The Zohar is mostly written in what has been described as an exalted, eccentric style of Aramaic. The Zohar first appeared in Spain in the 13th century, and was published by a Jewish writer named Moses de Leon. De Leon ascribed the work to R. Shimon bar Yohai. To support Eliyahu Jian's work, visit https://vitaltransformation.org/donate Got a question? Click here to submit a form with your question and Eliyahu will respond to your email as soon as he can! — https://eliyahujian.com/contact For more than three decades, Eliyahu Jian has been guiding men and women through the process of strengthening their relationships, improving their businesses, and embracing healthier lifestyles while connecting to a higher power and purpose. Eliyahu's roles have included coaching CEOs, investment fund managers, entrepreneurs, and leaders from every walk of life. "How we feel today and every day is a choice. What will you choose to create in your life?" - Eliyahu To rediscover your spiritual path, visit https://eliyahujian.com/store to schedule a session OR email info@eliyahujian.com for a FREE consultation. - Healing Session - Business Coaching Session - Relationship Coaching Session - Soul Reading - Astrology Chart Session We can not do this without YOU! To join the online community, visit: https://vitaltransformation.org • Click here to subscribe: https://youtube.com/EliyahuJian/?sub_... • To watch past + future Sugiyot classes, visit: https://www.youtube.com/playlist?list... • Click here to watch another video: https://youtube.com/EliyahuJian For important info and weekly updates, subscribe to the weekly email list by visiting https://eliyahujian.com , scrolling all the way down to the bottom left, and entering your email! Follow Eliyahu Jian: • Instagram: https://www.instagram.com/eliyahujian... • Twitter: https://twitter.com/eliyahujian • Facebook: https://www.facebook.com/EliyahuJianO... Follow Vital Transformation: • Instagram: https://www.instagram.com/vital_trans... • Twitter: https://twitter.com/TransformVital • Facebook: https://www.facebook.com/vitaltransfo... Eliyahu Jian: "I don't take myself too seriously and I like to make people laugh and help them choose joy and happiness. I like to simplify spirituality and make it more accessible. I translate profound spiritual wisdom into practical, everyday advice that empowers people to live their happiest and most fulfilled experiences."

Walking Through Torah Parashat Mishpatim -_Steve Van Buraene

The very first law of the extended laws of Parashat Mishpatim starts with a horrifying phrase: “When you acquire a Hebrew slave.” We were just, two weeks ago, freed from being Hebrew slaves. How could the Torah possibly articulate the words “Hebrew slave”? This first law in Parashat Mishpatim forces us to confront the fact that oppressive structures become entrenched, and won't disappear overnight. The dramatic liberation story is over. Now starts the much harder work of finding redemption within unideal and often harsh realities.

Moshe leads the Jewish people in making sacrifices and sprinkling blood, but this time, the kids get to be involved. Sounds messy! Adira and Miriam-Simma think about what it could mean to say "we will do and we will hear" in that order.