Mishpatim Rules!

The parsha commences by discussing the scenario of a Jewish man who becomes a slave to another Jewish man. The laws state that a master must treat his slave right; masters must provide food, clothing and shelter for slaves. In addition, the Torah commands that the master must also provide these things for the slave's wife and children(, even though they do not do any work for him!) Rashi in Devarim (14:14) adds that masters must give generous parting gifts to their slaves, as well. (I think I remember a source that says that additionally, a matsermust give his Jewish slave the best food he has.)

Why did the Torah begin its discussion of civil laws specifically with the topic of Jewish slaves? There are many other laws it could have began with.

Rav Zalman Sorotzkin explains that this is actually the opportune time to discuss slavery laws and rights. The Jewish People have just emerged from the pangs of slavery (at the hands of the Egyptians) and now have dominion over themselves. The Jewish People know intimately what affliction by a master to his slave is. One might think that, as human nature goes, once people become free they forget the pain that came with slavery. More than that- the very fact that they endured pain and hardship might push them to translate that to others, to vent their frustrations out on people they suddenly have control over. Says the Torah, please do not adopt that attitude. Rather, remember that you yourselves just a short time ago- suffered at the hands others. Thus, be sensitive to a fellow Jew who due to unfortunate circumstances (he is impoverished) must sell himself for hire.

I felt this phenomenon. Many times I attempted a shot in a (league) basketball game and the shot was blocked, or I felt that I was fouled, but no call was made. In the heat of 'battle', my passion dictated that right away, on the defensive end, I would attempt to do the same thing done to me! I would definitely not let the opposing team not allow an easy shot. If I could help it- I would either go for the block or a hard foul.

Of course, these actions are negative; they smack of nekama/revenge. (Even though one does not retaliate against his opponent, per 'se) After all, any master today might need to become a slave tomorrow. [The truth is, there are many possible lessons that can be gleaned from this insight.]

The same point made is made by Mrs. Nechama Leibowitz later in the parsha. The Pasukim warn us to not oppress a ger/convert, because the entire Jewish People were themselves converts. How so? When we were in Egypt, we were not considered a Jewish nation, in the fullest sense. Only after God took us out and gave us the Torah, did we transform into the Jewish nation we are today. From this point, Mrs. Leibowitz makes the same point as before. Human Nature, at least for some people, might tell us to take our anger out on someone else. Since we were treated as outcasts and strangers in Egypt, we might pass on that frustration to 'non-Jewish' converts. The Torah comes vehemently rejects this feeling. Do unto others only that which you would like done to you.

So what would be an appropriate response for Jewish Men to the suffering they felt in Egypt? One might suggest that they join the Jewish Army! Translate the anger, pain, and humiliation of being enslaved for the good. Fight Amalek, fight the Philistines, etc. After all, God approves of us destroying our enemies!

The next time you find yourself incensed at someone who has wronged you, do not become that person to someone else! Join the Israeli army.

(Adapted from a shiur by Rav Shalom Rosner)

Good Shabbos.
Yaakov