Previous Commentaries

By Rabbi Gustavo Kraselnik,
Kol Shearith Israel Congregation, Panama

Translated by Inés Baum - Proofreading by Ellen Zindler

The reader of the bible might feel slightly disappointed when covering the content of this week’s Torah reading, parashat Mishpatim (Laws).

After the passionate account of the plagues falling over Egypt, the moving departure from slavery, the miraculous crossing of the sea of reeds, and the sublime moment of the giving of the Torah to the people of Israel gathered at the foot of Mount Sinai, the Torah departs from the narrative to enunciate a long and vast series of laws which constitute the Sefer HaBrit (Book of the Covenant) and culminate, precisely, with the establishment of the covenant between God and the people of Israel.

The continuity of the story is interrupted and a legal body addressing the most diverse subjects appears: slavery, physical and moral damages, accidental abortion, robberies, frauds, idolatry, tzedakah, justice, pilgrimage festivals, offerings and much more, tackling all aspects of human experience.

The clash between the majestic Decalogue and the meticulous detail of our parashah, between the impact of the divine word directed to each person (the Ten Commandments are stated in singular) and the dryness of the Mishpatim, is abysmal.

This gap in perception possibly originated Rabbi Ishmael’s commentary, quoted in the Mechilta. Following the rabbinical principle which sustains that no letter of the Torah is superfluous, he focuses on the first letter, “vav” (“and”) of Ve-ele mishpatim, literally “And these are the ordinances”. Why doesn’t the text start by saying Ele hamishpatim, “These are the ordinances”? Why place that “And” at the beginning?

Rabbi Ishmael answers the question: “Just as what has been previously stated [namely the Ten Commandments,] were from Sinai, these too were from Sinai.” That is to say, the “vav”, the coordinating link, determines that the Sefer HaBrit laws were also given at the foot of Mount Sinai.

Based on this midrash, we find that this set of laws appearing in our parashah takes on a new meaning. It somehow becomes an explanation of the Ten Commandments, a more detailed development of the general principles established by the Decalogue.

And it is after such specific, detailed statement of the laws when the Brith, the covenant, is fulfilled. The Tablets of the Law are the symbol of the covenant, but it only comes into effect when the Tablets content is translated, as done on Parashat Mishpatim, into rules that guide all aspects of our life.

After Moses’ reading of the Sefer HaBrit, the people answered in unison: Naase venishmah, "All that the Lord spoke we will do and we will hear", thus showing their firm willingness to take part in the covenant.

Someone made me notice that this answer regarding Israel’s commitment to the pact appears in Exodus 24:7. I didn’t understand what he meant, since I already knew the quote. “Don’t you realize its location?” he said. “24/7! This means that our answer as participants of the covenant should also be given 24/7: 24 hours a day, 7 days a week.” And there is no need to say any more.

This Parashah commentary was done by the Union of Jewish Congregations of Latin America and the Caribbean, and may be reproduced quoting its source.
To subscribe or unsubscribe to the Torah commentary, send an e-mail to: UJCL_parasha@yahoo.com .
If you wish to dedicate the commentary to the memory of a loved one, or in honor of some family event, contact us at: UJCL_parasha@yahoo.com

Forwarded by Rabbi Gustavo Kraselnik, from Kol Shearit Israel Congregation, Panama.
Translated by Inés Baum and proofread by Ellen Zindler, from B’nei Israel Congregation, Costa Rica.

Copyright © 2001, 2002 UJCL