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Parashat And Sidra Of Mishpatim

Parashat Mishpatim is the 18th weekly Torah portion in the annual Jewish cycle of Torah reading.

In our weekly reading, there are many rules and laws that G-d communicated orally to Moshe and he then interpreted them to Israel. The basic legal system in various areas of social life is briefly described here, which gradually developed in oral tradition and rabbinic exegesis, first in the Mishnah and later in
Talmud. The most important judicial principles are included here – how to solve property-legal matters disputes, and also how to establish a socially just system of society. Here we will gradually show and analyze some of the cases.
“Ki tikne eved ivri” – “When you buy a Jewish slave”. The Torah envisages a situation where a person is forced to sell himself into slavery due to lack of means.
However, she does not want him to live permanently as a slave and orders that he must be released after six years. If he does not want to leave, he likes his master and wants to remain in slavery, his master must make a sign and pierce his ear on the doorposts of the house. The Torah does not desire slavery, and therefore with this designation it “points” to the one who prefers comfortable, non-independent life, before existential independence.
(A Jewish slave has the same conditions as his master – he eats the same food, sleeps in the same bed, he works as much as his master.) Rabbi Yochanan says – referring to his very ear that heard what was said at Sinai –
“Ki li bnei Israel avadim” – “Israel is a slave to me” – only to G-d and no one else. A person who violates this and renounces his personal freedom goes against G-d’s wishes. Rabbi Shimon says – why is he opening the house? It symbolically commemorates the exodus from Egypt, where the congregations anointed with the blood of the lamb saved Israel from the plague of the firstborn, and where G-d thereby He showed that Israel is His people – His slaves, and not someone else’s.
Therefore, this sign is done through the public. Yet even this slavery is not eternal. With the arrival of the so-called “Jovel” (50-year Jubilee) everyone was compulsorily released – “ve ish el mishpachto tashuvu” – “everyone will return to his family”. Permanent enslavement cannot become a social norm. The rule only applies when there is a Jewish people living in Israel, and the “Jovel” is observed.
“Vaašer lo cada” – “He who unintentionally (killed)”.
In the event that someone killed another without prior intention, he must be punished because (when unintentionally) caused great loss and sorrow in the world. The Torah gives us the command that such a person flees into exile (special Levitical cities k
intended for that purpose), because exile is almost as hard as death. Another reason is that the family of the murdered person would not take revenge on him, for whom it would be difficult to “have” him in sight” and live near him. At the time of wandering in the desert, this place was the camp of the tribe of Levites, and later, after entering the The Promised Land and its division into individual tribes, 6 Levitical cities were selected, evenly throughout Israel. It was so that everyone could escape to this protected zone in time and not be caught by the avenger family.
For this purpose, all access roads were kept in good condition.
Then a trial was held with him, and when it was found that he had really killed without intention, he remained in this
the city where he was protected, and where he had to stay until the High Priest died. This ended his sentence and he could go free again, cleansed of his crime. G-d sees to it that His will is fulfilled and that everyone receives the punishment they deserve. The Midrash relates that there were two people – one murdered intentionally, and the other killed unintentionally. In both cases there were no witnesses and so they could not be convicted. What will G-d do? It will “zoom” it so that they both meet in the same place. The one who murdered (and deserves the death penalty according to the Torah) sat under the ladder he was climbing the other – the one who killed (and deserves exile). He falls on the killer and kills him. The murderer got the punishment he deserved, and so will the other adequate punishment (exile) for killing him. This Midrash teaches us a more general vision of the order of the world. This is how the Hashem subtly directs and manages the world so that everyone gets what belongs to them. Also, this law only applies when the Jewish people live in Israel, and when they live according to the rules of Torah – ruled by the “Sanhedrin” (Council of 70 Wise Men).
“Ajin tachat ajin” – “An eye for an eye…”. This command is very well known and used in the world.
It is interesting that it is precisely in the Jewish tradition from which this concept emerged that it is not interpreted and not observed as it is written.
The logic of the matter rebels against a literal, fundamentalist interpretation. One loses an eye, and we take the other (the one who caused it) and make him too
a cripple? Our Sages have said that the punishment will be monetary, in such a way that they have to pay a sum commensurate with the damage of the impairment of the disabled person’s ability – by how much the “price” of this person has decreased, if he had been sold in the slave market with this injury.
This addresses the essence of the problem much more correctly. It is not a blind blood feud, it is an effort to resolve the situation for someone who will be forced after
the rest of his life to live with this disability, which will cause him some limitations in some of his
activities. In contrast, we see great strictness in relation to parents. A person who hits his parents and thereby injures them (even a minor one) deserves the death penalty. It is considered a “rebellion” against the world order. His parents created him and raised him, and it is impossible for him to “reward” them like this. The same punishment will be given to the one who curses his parents in G-d’s name. In the Talmud it is written that there are three companions in the creation of man – man, woman and G-d. Parents they build a material container and G-d puts a soul into it, with all spiritual values (characteristics, talent, etc.).
That is why the punishment is so severe for the one who “forgot where he came from” and attacked – physically or literally the source of its own birth.
“Ki jigach shor et ha-ish” – “When a bull goads a man”. In the following passages we learn how to punish the carelessness that caused another shame. In the case of a bull that killed a man, it is divided according to the situation that preceded it. If the bull has been harmless up to this point, its owner is considered innocent and will only be punished a bull that is killed and it is forbidden to eat its meat. In the situation where the bull has already rammed people 3 times before (shor muad), the situation is completely different. In addition to the fact that the bull is killed, its master is also punished – he receives the death penalty from the heavenly court. His heaven-calling carelessness caused the death of a man, and therefore deserves a severe punishment (death from
heaven is worse than from earthly judgment). Another example is carelessness in a public space (called reshut rabim). If someone dug a hole here, or made a similar “trap”, and did not adequately secure it,
if another’s bull falls into the pit and is killed, he must pay the price of the bull and keep the carcass for himself myself.
There are similar punishments for thieves, for someone who caused a fire, someone who guarded another’s property,
etc. All these types of damage are captured in the verses in their foundations and later were elaborated at length in the Talmud, where they carefully deal with every possibility of any harm and punishment for them.
There are several treatises dealing only with these judgments, and they are among the most popular and the most difficult tractates in the Talmud.
Another part of our parashat focuses on the social side of society. Here is an example of a girl who was “seduced”. When she was single, he must marry her, and is exempt from this obligation only if the father the girls do not agree to the marriage. In this situation, he will pay a fine to the family for the shame caused. Ruthless is the judgment for “corrupt” people. The witch must die, she leads people away from the true faith with her spells. Similarly, the one who is “deviant” and has sexual intercourse with an animal is punished by the death penalty.
On the other hand, care for the needy is emphasized. The convert, the widow, and the orphan require special, anxious care. It is forbidden to torment them mentally or economically in any way and cause them difficulties. G-d declares – I will hear their lamentation and repay the one who harmed them, that he himself gets into a similar situation. It is the duty of everyone to support the other with a loan (if it is within their means), and not take any interest (earning on someone else’s shortage). This passage also includes a requirement to observe kashrut – the separation of meat from dairy, etc.
The reason given in the verse is that only in this way will the Jewish people be sanctified for G-d. It continues by prohibiting perjury and avoiding “getting carried away” behavior companies. Only in good things is one obliged to submit to the majority. However, when society deviates from the right path, it is his duty to separate and not be left behind influence her.
The Rambam (Maimonides) even writes in his work “Mishne Torah” that it is man’s duty to move out of a place that is corrupt, to such an extreme that if he does not find a just society in the whole world, he must move to the desert and live alone. There is no compromise with evil, and it cannot be claimed as an alibi that this is already the way the world is. Special emphasis is placed on resistance to bribery, which spoils the objectivity of the court. And even in the opposite direction – not to prefer the poor, for being poor (it is not merit), because this also undermines the objectivity of the court. This is one of the big problems of today’s companies, which, in an effort to be “noble”, often they commit the same, if not worse, injustice in the name of the “wretched”. It has become an unwritten rule that one who is in a bad social position is automatically in law, and gives him legitimacy for his behavior.
“Mišenichnas Adar marbim be simcha” – “When the month of Adar begins, we begin to rejoice more”. This Shabbat ends on the eve of Rosh Chodesh (Beginning of the Month) of Adar, which is considered to be a good month for the Jewish people. It is in memory of the Purim holiday and the story associated with it, when the threat of an attempt was averted
about the annihilation of Israel, and on the contrary became a month of blessing and joy. In the time of the Temple, it was customary to announce the beginning of the collection of money at the beginning of the month – the so-called “Machacit ha-shekel”. Everyone in Israel was obliged to donate exactly this amount (regardless of their wealth or poverty), which was then used to purchase common sacrifices, and thereby all equally
they participated in the reconciliation with the Hashem. It is said that after the coming of the Messiah, Purim will remain the only holiday that will exist and will continue to celebrate.

Chassidic Parashat

The body of civil law that makes up Parshas Mishpatim was given directly after the Ten Commandments. In order for the Torah to be accepted, there had to be unity in Am Yisrael; one people with one heart, living in peace and harmony. (See this idea in the name of R’ Menachem Nachum of Boyan found below.) A judge who administers an honest verdict is considered a partner with Hashem in His Creation. Therefore, Jews who rely on the Torah and its laws to guide their
lives and interpersonal relationships are also partners with Hashem in the Creation. (The flood in the time of Noach is proof of this. Because of the crimes of
the generation, Hashem destroyed the Creation. “The earth is filled with crime because of them.” Genesis 6:13) The foundation of Torah is peace. Torah scholars argue with one another not to
emerge victorious, or display their knowledge, but to arrive at the truth. For Am Yisrael to learn and teach Torah, there must be peace. Therefore Hashem gave us
the body of civil and social laws first. Through a set system of social justice, a People can settle disputes easily and maintain peace. As it says in Pirkei Avos
(1:18), “The world is sustained by three things, by law, by truth and by peace”.

“And these are the laws that you must set in front of them”. (Shemos 21:1)
R’ Yisroel of Ruzhin remarked that the verse tells us to place them “in front of them” and not behind them. What does this mean? The Rizhiner once explained the difference between the opinion of Beis Shammai and Beis Hillel concerning lighting the Chanukah Menorah. Beis Shammai maintains that eight candles should be kindled on the first night, decreasing on each successive night until the last night, when only one is kindled.
Beis Hillel was of the opinion that one candle should be kindled on the first night and one candle added each night, until on the final night eight candles are lit. These two opinions represent two distinct paths of Teshuva and Avodas Hashem.
The path of Teshuva is outlined in Psalms 34:15. “Turn from evil and do good.” Beis Shammai understood that the path of Teshuva begins with regret and
remorse over the past, and one may even require mortifications to achieve his atonement. One must turn from bad ways and repair any damage that he caused. When the process is finished, he can then again begin to do Mitzvos. This position is represented in Beis Shammai’s opinion on kindling the Chanuka lights. One must continually endeavor to diminish his transgressions until he is free from evil; only then can he turn his full attention to doing more Mitzvos. Beis Hillel on the other hand, held that one should begin to repair his ways immediately by learning Torah and doing Mitzvos. The positive path of learning and Mitzvos, automatically disassociates one from harmful actions. The path to
Teshuva requires looking forward, not looking back and dwelling on the past. Replacing bad habits with goods ones is the proper Avodah. This is why Beis Hillel taught to add a candle each night, representing that Torah
learning and Mitzvos add to one’s life. When the Rizhiner said that the laws should be placed “in front of them”, he meant that a person should take the “positive” path to Teshuva and self-improvement. The Rizhiner taught that concentrating on the positive, means learning Torah and doing Mitzvos. It is building for the future; it is called “in front
of them”. The way of regret and remorse over past deeds is call “from behind”. By always looking forward and growing in Torah and Mitzvos, in time one will find
that he has become a Ba’al Teshuva; a new and better person.

“And these are the laws that you must set in front of them”. (Shemos 21:1)
The Torah says, “in front of them”, and not in front of “him”. R’ Yerachmiel Yisrael Yitzchok of Alexander commented that the Torah is warning every judge who
might make a ruling in a case of Jewish law, to take into account that his ruling is going to effect not only the defendant who is standing in front of him, but his
family, the plaintiff himself and his family, and ultimately, all of Klal Yisrael. This is implied in the verse: “In front of them”, and not in front of “him”.

“And these are the laws that you must set in front of them”. (Shemos 21:1)
Rashi quotes the Mechilta which sets down a principle of Biblical exegesis. When it is written “and these”, it is coming to add a new understanding to that which was brought previously. When it says only “these”, then it is coming to void that which was brought previously.
“And these are the laws. . .”, the Midrash says just as the previous laws (of the Ten Commandments) were given on Mt. Sinai, so to were the laws of the Oral Torah given on Mt. Sinai. In Chassidic writings we find other applications of the above principle.
1) R’ Dovid of Dinov in his work Tzemach Dovid, added that just as Mt. Sinai was chosen to be the location of the Giving of the Torah because it was the smallest and most humble of mountains, so must the judges and Rabbis who are adjucating Hashem’s laws, act with great humility.
2) R’ Menachem Nachum of Boyan (Tchernovitz) in his work Tiferes Menachem, reminds us, that the Torah was given on Mt. Sinai only after B’nai Yisrael were in a state of unity (Shemos 19:2 and Rashi). The voluminous code of Jewish civil laws was given with the intention of maintaining this state of unity and peace for the Jewish people.

“And these are the laws that you must set in front of them”. (Shemos 21:1)
Rashi brings that, “in front of them”, means like a table which is set and prepared with everything ready to eat. Why? R’ Shlomo of Radomsk, the Tiferes Shlomo, provides an answer. “All that Hashem created is for the benefit of the Jewish people. Therefore, our system of civil law, which is to promote peace and harmony amongst Jews, is set out like a delicious meal, prepared and ready to be enjoyed”.

“This is the law when two men fight and one hits the other with a stone or with his fist. If the victim doesn’t die, but only becomes bedridden, and later gets up and
walks under his own power, then the one who struck him shall be held blameless. Still, he must pay for the victim’s loss of work, and he must provide for his complete cure.” (Shemos 21:18-19)
Every Shabbos, R’ Sholom Yosef, who became Rebbe after the passing of his father, R’ Yisroel of Rizhin, would have an elder Chassid retell some of the wisdom
of R’ Baruch of Mezhibuzh, the grandson of the Baal ShemTov.
Once he was told in the name of R’ Baruch’l (as he was called) an explanation of the verse, “. . .he must provide a complete cure, (v’rapoh yirapee)”. He said the
(medicinal) herb would provide a cure for the sick man and the sick man would provide a cure for the herb. R’ Sholom Yosef explained.
“When Hashem decrees that a man must undergo suffering, the sufferings are enjoined to strike him at a particular time, and to cease at a particular time by way
of a particular person and in response to a particular cure.” (Talmud, Avodah Zara
55a)
Why are a person’s sufferings commanded to act in such a way? It is all for the sake of the herb that has to find its Tikkun (healing, rectification) by healing the man. When Adam fell from his lofty spiritual level as a result of eating from the Tree of Knowledge, many sparks were toppled and fell below. Every act of eating or drinking serves to restore these sparks to the place where they belong and thus bring the world ever closer to perfection. How can an herb which is bitter and poisonous find its Tikkun? When it is the appropriate cure for a certain ill
man and he takes it using the proper intentions, then the Tikkun is effected and the herb has it’s sparks restored. That is what the Sages meant, “by way a of particular person”. It refers to the sick person. As R’ Baruch’l said, “the ill man heals the herb”.
Similarly, the Baal Shem Tov once explained the nature of Divine Providence and the way in which fallen Holy Sparks are returned to their Source.
“People will travel half way around the world in pursuit of wealth. The more they endeavor, the more it seems to them that they are indeed acquiring the wealth they desire. But in truth it doesn’t work like that.”
“These people are not traveling for their own purposes as they think. They are actually on a mission from Hashem and on the way to fulfill His will; even if they
don’t know it. They are making rectifications in Hashem’s world, and all of their travels and efforts are only for this purpose.”
“It is possible that a man could travel to some distant land simply to make a meal of a particular loaf of bread, or to slake his thirst from a certain jug of water that
he needs for the Tikkun of his soul. It just happens that the bread is in one country and he is in another, but he must partake of it. Or perhaps he needs to take a sip of water from some particular place and drink it with a certain intent. . . all this is known only to the Creator. Therefore a man might have to travel thousands or even tens of thousand of miles to complete in himself that which is
not yet whole.”
“It also occurs that a person will take an attendant with him on one of his journeys, and in reality the whole trip is only for the purpose of the attendant being able to partake of a particular slice of bread or a sip of the water of a certain place. In reality, the master doesn’t need to make the trip at all, but the attendant does. Since the attendant might be a poor man without the funds to
make the trip, Hashem sends the master on business and he takes the attendant along.

“If a burglar is caught tunneling in to commit a robbery and is struck and killed, it is not considered an act of murder.” (Shemos 22:1)
“If he is coming to kill you, you must rise and defend yourself and kill him first.” (Rashi)
R’ Menachem Mendel, the Kotzer Rebbe, commented in his penetrating way, “Dig deep enough in your heart and you will surely find a burglar coming to steal from you; the Yetzer Hora (the bad inclination). Therefore one must rise (early) each morning to plot out his strategy, to defend himself from the wiles of the Yezter.

“Do not mistreat the widow or the orphan. If you mistreat them and they cry out to Me, I will hear their cry.” (Shemos 22:21-22)
Literally “if they cry and cry”, then I will surely hear their cry”. R’ Asher of Stolin said, “This is the way of tefilla (prayer). One must daven (pray) and then daven again and again, beseeching Hashem without giving up. Then Hashem will hear; He will surely hear.”

“Distance yourself from falsehood. . .” (Shemos 23:7)
The Targum Onkelos, the Aramaic translation of the Torah found in most Chumashim, reads this phrase a bit differently. It says, “Make yourself distant from falsehood. . .” Onkelos uses the word “distant” as a noun instead of a verb. The implication is that one should place himself in a permanently distant position from falsehood. Said the saintly R’ Zusia of Anipoli, “When one is distant from falsehood he is close to Hashem. But if one embraces falsehood, he is the distant from Hashem.”

“And you (pl.) shall serve Hashem your L-rd, and he will bless your (sing.) bread and your (sing.) water, and I will take away all illness from you (sing.).” (Shemos
23:25)
“Which service is the service of the heart? It is Tefillah prayer)!” (Talmud, Tractate Ta’anis 2b) A careful look at this verse reveals that it begins in the plural and finishes in the singular. The Torah teaches us how to serve Hashem truthfully and how to direct our service towards heaven in a pure and straightforward fashion so that it will be acceptable before Him.
Nevertheless, the Torah informs us that the paramount way in which to serve Hashem is through participation in the community; through prayer, study and acts
of kindness. That is why the verse states, “And you (pl.) shall serve Hashem your Hashem. . . “.
The Talmud(Tractate Ta’anis 7b) decries the Talmid Chocham (sage) who learns alone and doesn’t share his Torah knowledge with the community. More than that, the Talmud states that one who learns alone without a study partner to sharpen his understanding, in the end learns only nonsense. Community is especially important when it comes to Tefillah. From our verse the sages learned that one who strives to always daven in a minyan, is assured of a steady livelihood and all of his efforts will be blessed. It says in Proverbs (14:28) “B’Rov Am, Hadras Melech. In a multitude of people is the King’s glory”. When a community gathers together to pray, it proclaims the greatness of the King whom it is praising. Moreover, public prayer can serve to effect the nullification of harsh decrees. The word “Hadras” is glory, but it has an additional meaning, “to return”. When people pray together, the King can return or rescind a harsh decree, and we experience Freedom and Salvation. When one prays alone, his kavannah (intention) determines whether or not his
prayer will be acceptable. If one prays with a minyan of 10, then the Tefillah, even if it lacked kavannah, soars straight to the source. The angels who call out to each other, “Holy, Holy, Holy, is Hashem of Hosts. . .”, understood well the idea of community prayer. The Malbim, quoting the Aramaic translation, says that they “received” from one another. By praising Hashem together, they gave each other a spiritual boost that enabled them to achieve an extraordinary comprehension of Hashem’s greatness.

Czech Parashat:

This parashat is filled with “mispatim”, the legal provisions which were to determine life, criminal law, but also the ethics of the Jews. “Up until now, we met in the Torah text with 41 “”micvot””, commandments.” In this single “parashe” we move from the commandment with order number 42 to number 94. It is such a quantity that it is hard to mention all, let alone interpret them. “I will try to stop in detail only with one of them, and then I will try to say something about the meaning of these “”mitzvot””, the commandments and their fulfillment.” Some of these commandments sound quite remote and exotic. First thing – about slaves or about a witch. These are certainly interesting questions, but not completely current. What we encounter more often are the proncipes mentioned in today’s reading, about the adequacy of punishment, the well-known “eye for the eye” (Shemot 21:24). It is a principle that people often like to help themselves to justify their vindiction and dislike to control themselves. On the other hand, this verse has become a pretext for accusing Jewish religion, Jewish “justice” or Jews as such of cruelty. In Judaism, it is customary to interpret the Torah text in at least four layers called “psat”, “rez”, “drash” and “sod”. The first – is the basic degree of understanding of the text that uses e.g. Rashi’s comments. The last one, the sod, explores the deepest, mystical sense. When someone doesn’t know the lowest level of understanding – “walk” it can lead to terrible abuse. “In this verse, it is actually written “”eye for the eye””, but “”péat”” of this expression is not the command to blow the eye to someone who has deprived another person of the organ of the vision. “”” Pshat is here an order to pay him a refund, to compensate him financially. Never, in the whole history of Judaism, these words were not taken literally by the courts. The Talmud on several sides proves that this verse should not be taken literally. “In this example, we see that this “”wire”” is a certain degree of understanding of the text, although only the most basic.” For example, another interesting reference in this text is pointed out. “It is literally not written in Hebrew text “”Eye for the eye””, but “”Eye for the eye”” in the eye.” “And when we write the Hebrew word “”eye”” and then replace them with letters that are in the Hebrew Alephbet POD them, we get the word “”KESEF””, or money, a financial compensation.” Again, there has been no judgment of a Jewish court in history to command blindness or other form of body damage, as a punishment for causing physical injustice. It is clear that it is compensation for injustice, and not to remove the blame. Because what would be done, for example, and how would it be punished if the guilty was himself also blind or one-eyed… Even such examples of Talmud state when he dismisses the verse. “But we have to ask ourselves a better question, that is, the more important question: why the Torah says, “”Eye for the eye””, and not “”money for the eye?””” And the Talmud, which is so accurate and depthy, is naturally asked. Because logic would preach the rivers directly “compensation for the eye”. The answer is that the Torah presents us the ethics of the highest order. Even in the example discussed, he wants to tell us that it is never really possible to replace the loss of the eye with just money. Every compensation is insufficient. In such formulation, there is a deep ethics lesson: be careful, because if you hurt someone’s eye, this injury cannot be replaced. It would not be such an important ethical lesson if it were simply written about compensation. “The Torah does not want to write “”money for the eye””.” “Rambam writes that according to G-d’s measure “”mida keneged mida”” the perpetrator deserves a loss of eye, and therefore it is not enough to pay the damaged person money to get the redemption for sin.” In addition, he must also beg the injured and sincerely beg the injured for forgiveness. So it was a little more detailed view of one of the many commandments in this parashe. The commandments have a deep sense in Judaism, so they are paid such attention. But from the outside it often leads to misunderstanding. External observers feel that, for example, their faith has gone further by not being the “laws and Pharisees” while we still think that salvation deserves the works to which G-d’s commandments lead us. I don’t have to tell you how much this simplified view is. Faith in G-d and deeds, performed in accordance with the ethical commandments of G-d, cannot be separated, let alone condemn or ridiculous. From that Jewish perspective, the real act is always more valuable than the number of beautiful words. For example, when we help others in need, we do the deed, the “mitzvah” even though the other one, needed, does not have much sympathy and love in us. The command, the “mitzva” is also a spiritual tool that shapes my own spirituality. The “bar mitzva” ceremony is connected with the fact that the chill becomes a man who has his own responsibility since then for the fulfillment of “micvot”. The trembling scarf also highlight all G-d’s commandments. They are not and should not be just empty symbols. When a man fills “mitzvos”, he exercises his will and ability to give, go out of himself towards G-d, and towards another person, to limit himself – there is spirituality. As the philosopher Lévinas says, “Spirituality cannot be fulfilled, only deepened it.” The act we perform also has an influence on our consciousness.” Mitzvah Goreret Mitzvah – one completed “mitzvah” will allow us to meet another “mitzvah”. Just as one sin pulls another sin behind it…When the Israelis stood under the mountain of the Chinay and received the commandments of G-d, it was essentially their conversion. One is an adult only when he is ready to change. We have the same Revelation as they are given at every time the Torah reads during the Shabbath. When we listen to the Torah with respect and fear, we can be the ones who stand under Mount Sinai right now. And then the words turn into deeds. When the Shabbat is celebrated, we wish to shabbat shalom, but also to shabbat scarlet, i.e., the shabbat full, perfect. The word Torah is based on the verbal root “ iod-resh.he”, which means teaching, but also giving instructions, instructions. What does the first Psalm say? “””Blessed man who does not follow the counsel of wicked men who stand not on the path of sinners, who sit not with mockers, but liked the law of G-d (Torah), over His law (Torato) contemplates day and night.””” Therefore there are commandments that are to be spiritually moved. So that we do not have what the first Psalm speaks about. There are three verbs behind them, which, not by accident, create a certain degradation: a man listening to the wicked, then stops, stands on the path of sinners, until he finally sits with the mockers. It is as if the stopping is expressed, stiffening on the spiritual path. “The beginning of this Psalm: “”Ashrej ha-ish””, which is commonly translated as “”bliss man”” or “”happy man”” is also interpreted as “”the one who wants to go forward””, up – it is personal desire and desire to get closer to G-d.” “This is what today’s “”parasat Mispatim””, full of G-d’s commandments are used for us.”