[Par-reg] Parshat Mishpatim - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Mon Jan 28 05:50:49 EST 2008
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THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
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PARSHAT MISHPATIM
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
FROM SUFFERING TO SENSITIVITY
1. As you review the numerous mitzvot in Parshat
Mishpatim, note how often the topic of "eved" [servant /
slave] appears in relation to either the law itself or
the reason to keep it.
[If you need assistance, be sure to note 21:1-11;
21:20-21; 21:26-27; 21:32; and especially 22:20 and
23:9!]
Considering that this is the first set of
detailed laws that Bnei Yisrael receive after the Ten
Commandments (and the Exodus), can you suggest a logical
reason why this topic would appear so often? In your
opinion, do these laws appear to 'encourage' Bnei
Yisrael that they should take slaves, or do these laws
come to 'protect' the basic rights of slaves/servants?
[See Chizkuni on 21:2!]
2. Based on 22:20 and 23:9, what lesson does God expect
Bnei Yisrael to learn from their experience as slaves in
Egypt? How will [should] their experience in Egypt
affect the type of society that they now plan to create
in the Promised Land (and hence the laws that God gives
them in Parshat Mishpatim)?
Relate your answer to the concept of an "am kadosh"
- a nation designated to represent God - as discussed in
Bnei Yisrael's covenant with God, which they accepted at
Har Sinai (see 19:5-6)?
Note as well also the reason for why Bnei
Yisrael must keep Shabbat according to Devarim 5:13-15.
Similarly, note this similar refrain of "v'zacharta ki
eved ha'yita..." in Devarim 24:17-22 (and 16:12);
explain how these commandments (and this refrain)
reflect a similar theme with the laws of Mishpatim!
In your opinion, how do the laws of Parshat
Mishpatim relate to the laws in Sefer Devarim? Can you
explain why?
3. Finally, review Vayikra 19:33-37, while looking for
a theme similar to Shmot 22:20 & 23:9. Can you explain
why these laws are found in Parshat Kedoshim as well as
Parshat Mishpatim?
Relate your answers to all the above questions
to the process of redemption that takes place in the
first half of Sefer Shmot, and to God's original
'forecast' to Avraham Avinu that his offspring will
suffer 'bondage in a foreign land' at "brit bein
ha'btarim" (see Breishit 15:13-18).
WHAT HAPPENED TO CHUR?
1. In 24:14, Moshe Rabeinu leaves instructions to the
elders concerning who they should turn to while he is
gone should any problems arise. Review Shmot 17:10-12,
noting how Chur seems to have been in a leadership
position (at the time of Yetziat Mitzraim). How does
this explain why Moshe left both Aharon and Chur in
charge?
To the best of your recollection, is Chur ever
mentioned again, i.e. after 24:14? Does Chumash ever
explain what happened to him?
In what manner does his 'mysterious disappearance
relate to the famous Midrash that Chur was killed when
he refused Bnei Yisrael's request to make an 'egel'?
[In your opinion, is this pasuk the 'source' for this
Midrash, or does it simply provide support for a
historical tradition that had been passed down?]
'ORDER' IN THE COURTROOM
1. More specifically, as your study the laws of damages
in chapter 21 (i.e. 21:12-36), see if you can identify a
pattern that explains the internal order of this wide
range of cases.
As you attempt to determine the underlying logic of
its progression, relate to who [or what] is doing the
damage; the severity of the damage; and the severity of
the punishment.
PART II - QUESTIONS FOR PREPARATION (for weekly shiur)
THE PROGRESSION OF MITZVOT IN MISHPATIM
1. As you may have noticed, not all of the mitzvot in
Chumash are given at the same time. Instead, there are
different groups of mitzvot, some in Sefer Shmot, some
in Vayikra, etc.
Note how the Ten Commandments are the first
'set' of mitzvot that we find in Chumash. Afterward,
Parshat Mishpatim forms yet another set. Later on, we
find other set of laws, e.g. how to build the Mishkan
(chapters 25 thru 31), laws about "korbanot" in Sefer
Vayikra, etc., and numerous other sets of laws in
Bamidbar & Devarim.
The following battery of questions will help you
understand what is special about the set of laws in
Parshat Mishpatim:
To begin, undertake a quick review the general
topics of the various laws in Parshat Mishpatim, attempt
to identify a common theme, and suggest a reason why
specifically this set of laws was given immediately
after the Ten Commandments, and before all the other
laws.
Now, we will take a 'closer look'.
A. IDENTIFYING THE UNITS OF MA'AMAD HAR SINAI
1. Recall how chapters 19->24 form a distinct unit -
which we refer to as Ma'amad Har Sinai. Carefully
review the events that take place within this unit, i.e.
from the time that Bnei Yisrael arrive at Har Sinai (see
19:1) until Moshe Rabeinu ascends Har Sinai to receive
the 'luchot' (at the end of Parshat Mishpatim / see
24:12-18). Note as well how 20:19 introduces a very
lengthy unit (the 'ko tomar' unit), which includes a
series of mitzvot.
Make a list of each of the major units and
topics within this entire Ma'amad Har Sinai section.
Then, analyze your list and attempt to organize it into
an outline. [Carefully define the headers for each
sub-section.]
Make sure that you can follow the flow of
events.
Attempt to determine where the topics flow in a
logical manner, and where they may be some 'sticky'
points.
2. Parshat Mishpatim includes a lengthy list of
mitzvot. Based on your outline, when were these mitzvot
given to Moshe Rabeinu, and when did Moshe teach them to
Bnei Yisrael?
As you answer this question, answer the
following questions as well:
a) Where do the set of laws that begins with "ve-eileh
ha-mishpatim" end?
b) Are these "mishpatim" part of a larger set of laws?
If so identify this 'larger set' (i.e. where does it
begin and end, etc.)
Is there any time in Chumash when a set of
mitzvot are presented which are not first introduced by
either "va-yomer Hashem el..." or "va-yedaber Hashem
el..." or a similar type of introduction? If not,
explain why not. If yes, bring an example.
Does Parshat Misphatim have such an introduction?
If so, where do we find a similar short narrative
introducing how these laws were given to Moshe?
Based on your answer, where does the set of
mitzvot which include Ve-eileh ha-mishpatim" really
begin?!
Where does this unit end?
[In other words, how does the first pasuk of Parshat
Mishpatim (21:1) connect to the last set of psukim in
Parshat Yitro (20:19-23)?]
Does this unit contain only mitzvot? If not,
what else is included? Can you explain why?
Are the mitzvot in this unit only 'mishpatim'?
Is there a difference between the word 'mishpat' and
'mitzva'?
Based on this parsha, attempt to define a
'mishpat'.
Who is responsible to execute these 'mishpatim'?
[See Ramban on "asher tasim llfneihem" (21:1).
3. Does the Torah ever tell us when Moshe told over the
mitzvot in Parshat Mishpatim to Bnei Yisrael? If so,
where is this story located?
In your answer, relate to 24:3-4 in relation to
the entire story in 24:1-11 (and in relation to God's
commandment back in 20:19)
[See also Rashbam on 24:1!]
Based on your analysis of the content of 20:19
thru 23:33, what do the phrases "divrei Hashem" and the
"mishpatim" (mentioned in 24:3) refer to? Similarly,
what does the phrase "divrei Hashem" in 24:4 refer to?
4. Next, review the entire story in 24:1-11, noting how
it describes a very important national gathering and
ceremony.
In your opinion, in what manner does this
gathering and ceremony relate to the mitzvot of Parshat
Mishpatim (and/or the Ten Commandments). Why are the
elders of Israel instructed to ascend the mountain to
bow down to God, and what is the significance of
sprinkling the blood on everyone who proclaimed "na'aseh
v'nishma"?
B. BRIT NA'ASEH VE-NISHMA - BEFORE or AFTER?
5. Read 24:1-11 once again, and see if you can find any
reason that might lead you to the conclusion that this
entire story took place at an earlier time (i.e. before
Matan Torah). If so, explain those reasons.
Are there any details in this story that appear
to be similar to the events that transpire in chapter
19?
For example, who are the 'kohanim' mentioned in
19:22, and how do they relate to the leadership group
mentioned in 24:1 and 24:9-11?
In what manner is 24:3 similar to 19:3-8?
Similarly, in what manner is 24:7 similar to 19:3-8?
How does God's commandment to Moshe in 19:20-25 seem
to relate to what transpires in 24:9-11, and the group
mentioned in 24:1-2?
6. See Rashbam on 24:1. How does he relate to the
above questions? See also Ibn Ezra, Seforno, & Chizkuni
on this pasuk, who follow a similar direction.
7. Then see Rashi on 24:1. Can you explain what leads
Rashi to this rather amazing conclusion (that these
events took place before Matan Torah)?
[For a more detailed discussion, see Parshanut
section.]
Then see Ramban on 24:1, noting how and why he
disagrees (and explains why it makes more sense to keep
these events in chronological order).
8. According to this Rashi, why can't the 'divrei
Hashem' and 'ha-mishpatim' (in 24:3-4) refer to the laws
in Parshat Mishpatim? Based on chapter 19, what most
likely are these two phrases referring to? [See Rashi
on 24:3-4.]
In your opinion, are the 'divrei Hashem' which
are 'written down' (in 24:4) the same 'divrei Hashem'
which Moshe conveyed to them in 24:3?
In either case, why are they being written down?
In your answer, relate to 24:7!
9. What seems to be the purpose of the covenantal
ceremony that is described in 24:4-8, according to both
Rashi & Ramban?
In what manner is 24:9-11 connected to this
'brit'?
In what manner is 24:12-13 connected to this
'brit'?
C. A SIGNIFICANT PROGRESSION
10. Scan the mitzvot from 20:20 until 23:33 [noting how
and why these psukim constitute a complete unit] and
attempt to organize them in an outline.
Can you detect any sort of a logical progression
or any special order - or do the mitzvot appear to be
random?
In your answer, relate to the types of mitzvot,
such as:
a) 'bein adam le-chavero' / 'bein adam la-Makom';
b) Laws written in the 'causative' style (if...
then...)
and/or 'absolute' style (do.../
don't...);
c) Laws that 'beit din' (a Jewish court) must enforce
d) Laws that 'beit din' does not or cannot enforce
e) Psukim which are not laws (explain what they
are!).
11. As you probably noticed, most (but not all) of the
mitzvot in Parshat Mishpatim are 'bein adam le-chavero'
[between man and his fellow man].
Did you notice how 22:17-19 appear to 'not
belong' within this unit? Explain why they don't
belong, and attempt to suggest a reason why they may
have been included nonetheless.
12. Hopefully, you also noticed how 22:20 (and the laws
that follow) are written in a very different style than
the laws in 21:1 thru 22:16. Be sure that you can
identify and define the different style of presentation
in these two sets of laws.
Attempt to relate the content of these laws that
begin with 22:20 to the manner in which they are
presented.
13. As you review the laws from 22:20 thru 23:9, can you
identify any laws that seem to be addressed to the
members of the court system?
Do the laws of this section need to be enforced by
the court system (like the laws in 21:1-22:19), or do
they seem to be simply guidelines for the individual?
Explain your answer.
In general, which section of the laws found in
Parshat Mishpatim belong in "choshen mishpat", and which
laws belong in "yore deya"? [The question assumes that
you are familiar with the four sections of SHULCHAN
ARUCH. If you are not, then please ask your 'local
rabbi' for a quick explanation.
14. Do any laws in the this section seem to fall under
the category of 'between man & God'? If so, can you
identify which ones, and can you explain why they are
included in this section?
15. Note how the mitzvot in 23:10-19 appear to 'break'
this pattern overall pattern of 'bein adam la'chaveiro',
as they are primarily 'bein adam la-Makom'.
Can you suggest a logical reason for this
progression?
Can you identify a certain aspect of 'bein adam
le-chavero' in the mitzvot of 23:10-19 as well? If so,
explain what that is.
[Note the REASON given for shabbat & shmitta! Compare
this to other reasons for these mitzvot found elsewhere
in Chumash.]
16. Attempt to connect the content of these different
sections of laws to both "brit Sinai", as detailed in
Shmot 19:5-6, as well as to its purpose - based on
Breishit 18:18-19!
D. THE FINAL UNIT - A 'CONDITIONAL PROMISE'
17. Read 23:20-33 carefully, especially 23:20-23!
Is this still part of the unit which began in
20:19?
[In other words, is it still the "ko tomar" unit, that
Moshe must realy to Bnei Yisrael on behalf of God?]
Explain your answer.
Do these psukim constitute a promise or a 'deal'
of sorts?
If so, who is this deal between, and what is its
purpose?
How do these psukim relate to the primary themes
of Sefer Breishit and Sefer Shmot, i.e. to the purpose
of Yetziat Mitzraim?
18. Had it not been for the events of the sin of the
Golden Calf, what should have happened immediately after
Moshe came down from Har Sinai, and taught Bnei Yisrael
the laws that God gave him?
Relate this to the content of 23:20-33.
Relate as well God's promise in 23:20-24, to
Bnei Yisrael's request from Aharon to make them an
"elokim" - when they reach the conclusion that Moshe is
not going to return, as described in Shmot 32:1-4.
===========
PART III - PARSHANUT
SMICHUT PARSHIOT in Parshat Mishpatim
1. In addition to the laws regarding damages, Parshat
Mishpatim also discusses many other categories of
mitzvot. As you review chapters 21 thru 23, attempt to
find the logic behind the progression from one topic to
the next. [Can you identify one unifying topic for all
[or most] of these mitzvot; or do they appear to be a
random collection?]
When you finish, compare your conclusions to
those of Ibn Ezra [which can be found in the Torat
Chaim edition - Ibn Ezra ha'katzar - on the first pasuk
of the Parsha (21:1).] Note how Ibn Ezra attempts to
identify a unifying theme for all of these mitzvot.
Relate that theme to the underlying theme of Sefer
Breishit in regard to why God chose the Jewish nation.
2. Other commentators find a similarity between the
progression of these laws and the Ten Commandments.
First, attempt to do this on your own (beginning with
where this unit technically began in 20:19 - until
chapter 23). Then see Ramban in his commentary to 21:1
and 21:2, where he deals with this parallel in detail!
[Note as well Rashi on 24:12!]
A REASON, or AN INCENTIVE?
1. Review 22:20, noting the apparent 'reason' for this
law, that follow the word "ki" - i.e. "ki gerim ha'yitem
b'eretz mitzraim".
Compare this phrase to the parallel law in 23:9.
In your opinion, should this phrase be understood as
the reason why one cannot oppress a stranger? If not,
then what is the purpose of this phrase. [In your
answer, relate as well to what follows in 22:21-26.]
Then see how Rashi on 23:20 ["ki gerim...". Would
you say that Rashi understands this phrase as 'good
advice' or as a reason for the prohibition?
Next, see Ramban - noting how he first relates to
both Rashi and Ibn Ezra's commentary to this pasuk. Be
sure you understand why he rejects both approaches.
Then, study Ramban's interpretation of this pasuk,
noting how it is based on 22:21-26!
EVED IVRI - Jewish or Ivrish?
1. In your opinion, does the phrase "eved ivri"
mentioned in 21:2 refer to a Jewish slave, or does it
include any descendant of Ever (grandson of Shem/ see
Breishit 10:24-30)? In your answer, relate to Breishit
14:13, 40:15 & 41:12 and Shmot 5:3.
In either case, is the "eved" referred to in
21:20, 26, & 32 a Jewish slave or a non-Jewish slave?
On what do you base your answer?
For a fascinating discussion of this topic, see
Ibn Ezra on 21:2 [pirush ha'aroch], noting how he
beautifully defends Chazal's interpretation. Note as
well how he explains his overall approach to "parshanut"
in the opening paragraph of that commentary!
WHEN DID BNEI YISRAEL SAY Na'asse v'Nishma?
1. Review once again 24:1-11. How does this parshia
relate to the unit that was discussed above (i.e.
20:19->23:33)?
[Re: the questions that follow, first try to answer them
on your own. Afterward see the commentators, especially
Ramban, Ibn Ezra, Rashi, Rashbam, Sforno & Chizkuni.
24:1 - What is difficult about this pasuk?
Who is speaking to Moshe?
Where is Moshe speaking when this is told to
him?
Does Moshe fulfill this commandment immediately?
Where does Chumash tell us when it was
fulfilled?
What is the purpose of this commandment?
24:2 - Does 24:2 contradict 24:1?
In your opinion, is 24:2 an additional
instruction to Moshe (i.e. in addition to the
instruction in 24:1) or it is a narrative that explains
what Moshe did after God's command in 24:1.
How do 24:1-2 relate to 24:9 and 24:12?
Could these psukim relate to 20:18 as
well?
24:3 - How does this pasuk relate to 20:19?
What does "Va-yavo Moshe" mean? Where was he
coming from? What are 'divrei Hashem' and the
'mishpatim'?
See Ramban and Rashi!
24:4-6 - What specifically do you think are the
"divrei Hashem" that Moshe writes down in 24:4? How
does this relate to the 'sefer ha-brit' described in
24:7?
How do these psukim relate to 20:21!
24:7 - Should Bnei Yisrael's reply of 'na'aseh
ve-nishma' relate to the content of what is written in
this 'sefer ha-brit'? If so, how does it? [If 'sefer
ha-brit' includes 23:20-22, how would that help you
answer this question!]
24:8 - What is the significance of this ceremony? How
does it relate to the proclamation in 24:7?
24:9-10 How does this relate to 24:1? In your opinion,
what is the purpose of this joint 'ascent' up the
mountain?
24:11 - Was it proper or improper for this group to 'see
God'? - See the two different approaches suggested by
the commentators.
24:12 - What is the purpose of this 'aliya' of Moshe to
Har Sinai? According to pshat, what is the 'torah' &
and what is the 'mitzva'?
What has Hashem 'written' for Moshe, only the
'luchot', or also the torah & mitzva?
24:16 - When did these six days transpire?
In other words, does Moshe ascend Har Siani to receive
the 'luchot' on the first of these six days, or does he
ascend on the seventh day and enter the 'anan'
immediately?
[See mefarshim! How does this relate to our calculation
of the date of Matan Torah?]
WHAT TORAH DID MOSHE RECEIVE?
1. Read 24:12. In your opinion, what specifically do
the words 'torah' and 'mitzva' in this pasuk refer to?
Note the phrase "asher katavti" [which I wrote].
What does this phrase relate to - the 'luchot ha-even',
or also the 'torah' & 'mitzva'?
Now, read Ramban very carefully.
How does he answer the above questions?
[i.e. how does he explain this pasuk?]
How does Ramban understand Rashi?
Why does Ramban disagree with Ibn Ezra.
[See Ibn Ezra inside, what is his main
point?]
Why does Ramban conclude with "al da'at
Raboteinu" concerning when the Torah was first given!?
2. Now, see Seforno. How does he answer the above
questions? How is his approach different than
Ramban's?
Finally see Ibn Ezra, "yeish omrim...",
concerning 'Torah she-bichtav' and 'Torah she-ba'al
peh'.
What is the significance of this Midrash?
Would you consider this 'pshat' or 'drash'?
3. Recall how in 20:19, God commands Moshe to tell Bnei
Yisrael a set of mitzvot. How does this commandment
appear to relate to the story that is recorded in
20:15-18?
According to most commentators (Rashi, Ramban
etc., or just about everyone except Ibn Ezra) - the
story in 20:15-18 took place at an earlier time. Relate
those opinions as you answer this question.
Relate also to the parallel (or similar) story
that is recorded Devarim 5:20-28. [Take into
consideration the machloket Ramban - Ibn Ezra concerning
when 20:15-18 took place!]
be-hatzlacha,
menachem
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