Parshat Mishpatim begins the daunting work of laying the law for the Jews. Hidden among the many laws is a law that states: “if” one lends money, it is required to be interest free (22:24). After detailing broad laws of slavery, injuries and damages, why would the Torah choose to mention a law that would only apply to a few people? Further, what’s wrong with charging interest? If someone can’t use their money because they lent it, don’t they deserve to be reimbursed for that loss?

Our first clue is Rashi (a major commentator) pointing out that this is one of only three times in the Torah that the word “Im” doesn’t mean “if”, but means “when”. This now clearly tells us that it’s not just a possibility that money will be lent, but it’s a requirement to lend money, whenever possible. That would explain why the Torah mentioned it, but still – what’s wrong with interest? Rabbi Chaim Shmulevitz explains that when someone does an act of kindness, such as lending, it should be without anticipating reward. Mixing a good deed with personal gain can confuse us into thinking that we’re doing something because it’s right and proper to do, while in fact we’re really motivated by the profits derived by doing it. The Torah is illustrating that a good deed should be pure and untainted, without even a doubt of its motivation. In our everyday lives, there should be at least ONE such deed, where there can be no doubt that it was done purely for another’s benefit. What’s yours?

Aliya Summary: An arsonist is liable for damages caused by fires he ignites. The Torah then details the potential liabilities of an individual who undertakes to be a guardian of another’s possessions, a borrower, and a renter. More laws: the punishment for seducing a young woman, sorcery, bestiality and offering an idolatrous sacrifice; prohibitions against harassing a foreigner, widow, or orphan; the mitzvah of lending money to the poor and the prohibition against lending with interest.

The prohibition against mistreating a foreigner is worded differently than the one against mistreating an orphan or widow. There is a reason given for not mistreating a foreigner, because we were once foreigners in Egypt. How is that relevant, and why does there have to be a reason? Can’t it just be a law that we must follow, just like the orphan and widow commandment? Unless there is a deeper requirement involved – one of empathizing with others whenever possible. The Torah might be telling us not to simply follow the laws, but to try and feel what others are feeling, whenever possible.

Aliya Summary: This Aliya continues with laws of personal injury: the punishment for one who kills or injures his servant and for one who causes a woman to miscarry. The Torah then shifts its focus to a person’s liabilities for damages caused by his possessions, such as an ox that gores; or his actions, such as leaving an open pit uncovered. A person who steals is liable to pay the capital plus punitive damages. The section concludes with a person’s right to self-defense when facing a marauding thief.

The Torah elaborates on the rules of personal injuries requiring the guilty party to pay compensatory damages. The famous “an eye for an eye…” passage has stimulated much slander against the Torah and Judaism by being construed literally. Our Oral Tradition explains the passage as requiring a thorough evaluation by the court to determine the proper amounts to be paid to the injured party.

Aliya Summary: This Aliya continues describing the blessings the Israelites will receive if they faithfully serve G‑d: no miscarriages or barren women, longevity, wide spacious borders and supernatural assistance in their quest to conquer the Holy Land. G‑d warns the Israelites against entering into treaties with the Canaanite natives or allowing them to remain in the land after the Israelite invasion. The Torah now relates some of the events that occurred in the days immediately prior to the giving of the Torah. Moshe went up the mountain and received a message from G‑d which he communicated to the people. The Israelites enthusiastically committed themselves to following all of G‑d’s laws. Moshe transcribed the “Book of the Covenant” and read it to the people. Then, together with the Israelite firstborn, Moshe offered sacrifices and sprinkled the blood on the people, bringing them into a covenant with G‑d. This Aliya concludes with G‑d summoning Moshe – after the giving of the Torah – to ascend the mountain where he would remain for forty days and nights, and would then be given the Tablets.

G-d promises that we will live full satisfying lives and that our enemies will panic before us and will be driven out of the Land – not quickly, but slowly, so that the People of Israel may properly populate the Land. Why not with a quick miracle? The answer is that miracles are nice, but we needed (and need) to get accustomed and in tune with daily miracles that are less obvious, but not less miraculous and necessary.

Aliya Summary: G‑d informed the Israelites that He would dispatch an angel to lead them into Canaan. This angel would not tolerate disobedience. If, however, the Israelites would hearken to the angel, and eradicate idolatry from the Promised Land, then they will be greatly rewarded. Their Canaanite enemies will fall before them and G‑d “will bless your food and your drink, and will remove illness from your midst.”

The Passuk describing the angel sent to lead the Israelites into Canaan is generic enough that it could be referring to anyone, at any time (read 23:20). If so, the Passuk is saying that there is always an angel helping to guide us to where we need to go.

Aliya Summary: We are commanded not to lie or take a bribe. The mitzvah of the Shemitah (Sabbatical year) is introduced: six years we work and harvest the land, and on the seventh year we allow the land to rest. Similarly, on a weekly basis, six days we work and on the seventh day we – and our cattle and servants – must rest. We are forbidden to mention the name of other gods. We are commanded to celebrate the three festivals —Passover, Shavuot and Sukkot – and to make pilgrimages to the Holy Temple on these occasions. Finally, we are told not to cook meat in (its mother’s) milk.

The Midrash says that when G-d dictated these words to Moshe and explained to him the laws of Meat in Milk, Moshe requested permission to write Basar b’Chalav, rather than the obscure, confusing G’di bachaleiv imo. G-d told Moshe: write the words that I tell you. For reasons that we sometimes can figure out and sometimes cannot, G-d chose what and how to write something in the Written Torah and how it is to be explained via the Oral Tradition. The words are not arbitrary nor are they superfluous. One thing we know for certain is that the Written Word is inseparable from the Oral Law.

Aliya Summary: This Aliya, too, introduces us to many new mitzvot: the prohibitions against cursing a judge or leader, consuming meat that was not ritually slaughtered, offering a sacrifice before the animal is eight days old, perjury, and judicial corruption; the commandments to separate all agricultural tithes in their proper order, sanctify the first-born son, return a lost animal to its owner, and help unload an overburdened animal.

One must help even his enemy unload his beast of burden. This mitzvah is one of several that are considered to be the sources of the Jewish concept of Avoiding cruelty to Animals. The Sefer HaChinuch says that if this mitzvah applies to a donkey, how much more so does it apply to humans. If one sees a fellow person loaded down with bundles, it is a mitzvah to help him with them. Torah Tidbits adds a unique perspective to this: If you are the one overburdened and someone offers to help carry a package, etc. – let him. Resist the temptation to automatically say “no thanks, I can manage”, and accept the help. You will be helped and the helper will be fulfilling a mitzvah.

Aliya Summary: An arsonist is liable for damages caused by fires he ignites. The Torah then details the potential liabilities of an individual who undertakes to be a guardian of another’s possessions, a borrower, and a renter. More laws: the punishment for seducing a young woman, sorcery, bestiality and offering an idolatrous sacrifice; prohibitions against harassing a foreigner, widow, or orphan; the mitzvah of lending money to the poor and the prohibition against lending with interest.

The prohibition against mistreating a foreigner is worded differently than the one against mistreating an orphan or widow. There is a reason given for not mistreating a foreigner, because we were once foreigners in Egypt. How is that relevant, and why does there have to be a reason? Can’t it just be a law that we must follow, just like the orphan and widow commandment? Unless there is a deeper requirement involved – one of empathizing with others whenever possible. The Torah might be telling us not to simply follow the laws, but to try and feel what others are feeling, whenever possible.

Aliya Summary: This Aliya continues with laws of personal injury: the punishment for one who kills or injures his servant and for one who causes a woman to miscarry. The Torah then shifts its focus to a person’s liabilities for damages caused by his possessions, such as an ox that gores; or his actions, such as leaving an open pit uncovered. A person who steals is liable to pay the capital plus punitive damages. The section concludes with a person’s right to self-defense when facing a marauding thief.

The Torah elaborates on the rules of personal injuries requiring the guilty party to pay compensatory damages. The famous “an eye for an eye…” passage has stimulated much slander against the Torah and Judaism by being construed literally. Our Oral Tradition explains the passage as requiring a thorough evaluation by the court to determine the proper amounts to be paid to the injured party.

General Overview: This week’s reading, Mishpatim, details many laws, including laws related to slaves, personal injury, loans, usury, and property damage. The end of the portion speaks of the preparations the Israelites made before receiving the Torah at Mt. Sinai.

Aliya Summary: This Aliya discusses laws pertaining to the Israelite servant, his mandatory release after six years of service, and the procedure followed when a servant expresses his desire to remain in his master’s service. The Torah continues with the laws of the Israelite maidservant, and her terms of release. Other laws contained in this section: a husband’s obligations towards his wife; punishments for murder, manslaughter, kidnapping and abusing parents; and the penalties accrued by a person who injures another.