Mishpatim (parsha)
From Torahpedia, the free Torah encyclopedia
Mishpatim (מִּשְׁפָּטִים)
Exodus 21:1 – 24:18
| Book | Exodus |
|---|
| Parasha # | 18 of 54 |
|---|
| Torah portion | Exodus 21:1 – 24:18 |
|---|
| Haftarah (Ashkenazi) | Jeremiah 34:8–22; 33:25–26 |
|---|
| Preceded by | Yitro |
|---|
| Followed by | Terumah |
|---|
| Key figures | Moses, Israel |
|---|
Mishpatim (Hebrew: מִּשְׁפָּטִים, "Judgments/Laws") is the sixth Torah portion of Exodus, covering Exodus 21:1–24:18. It contains a large collection of civil and criminal laws, followed by the covenant ceremony at Sinai.
The Laws
The parasha contains 53 mitzvot, covering: laws of Hebrew slaves (Exodus 21:2–11); personal injury (Exodus 21:12–36, including "eye for eye"); laws of property damage (Exodus 21:37–22:5); laws of borrowing and bailment (Exodus 22:6–14); moral and social laws (Exodus 22:15–23:9, including "You shall not wrong a stranger"); Sabbath and Sabbatical year (Exodus 23:10–12); the three pilgrimage festivals (Exodus 23:14–17); and the promise of an angel to guide Israel (Exodus 23:20–33).
Key verses: "You shall not follow a multitude to do evil" (Exodus 23:2); "If you meet your enemy's ox or his ass going astray, you shall surely bring it back to him" (Exodus 23:4); "You shall not oppress a stranger, for you know the heart of a stranger" (Exodus 23:9).
The Covenant Ceremony
Moses writes all the words of the Lord. He rises early in the morning and builds an altar at the foot of the mountain, with twelve pillars for the twelve tribes. Young men offer burnt offerings and peace offerings. Moses takes half the blood and puts it in basins; half he sprinkles on the altar. He reads the Book of the Covenant (סֵפֶר הַבְּרִית) to the people. They say: "All that the Lord has said will we do, and be obedient" (Exodus 24:7). Moses takes the blood and sprinkles it on the people, saying: "Behold the blood of the covenant, which the Lord has made with you concerning all these words" (Exodus 24:8). Moses, Aaron, Nadab, Abihu, and seventy elders of Israel go up and see God: "they saw the God of Israel; and under His feet as it were a paved work of sapphire stone" (Exodus 24:10). They eat and drink. God calls Moses up to the mountain to receive the tablets of stone, the law, and the commandment. Moses goes up with Joshua; the cloud covers the mountain for six days; on the seventh day God calls Moses from the midst of the cloud. "The sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel" (Exodus 24:17). Moses goes into the midst of the cloud and stays 40 days and 40 nights.
Major themes
- Justice and law: The foundation of Israel's legal system.
- Covenant: The blood covenant at Sinai seals the relationship between God and Israel.
- Stranger: Repeated command to protect the stranger, recalling Israel's experience in Egypt.
- Sabbath and festivals: The sacred calendar embedded in civil law.
- Divine presence: The theophany on Sinai.
Rashi
Rashi explains that the laws of Mishpatim were given at Sinai and that the "Book of the Covenant" includes all the laws from Exodus 20–23. On "eye for eye," Rashi (following the Talmud) explains it means monetary compensation, not literal mutilation.
Ramban
Ramban explains that the laws of Mishpatim are the civil foundation of the Torah, and that the covenant ceremony parallels the covenant with Abraham (Brit Bein Ha-Betarim).
Midrashic interpretations
- Mechilta de-Rabbi Ishmael: "All that the Lord has said will we do, and be obedient" (na'aseh ve-nishma) — Israel accepted the Torah before hearing it.
- Shemot Rabbah 30:1: The twelve pillars correspond to the twelve tribes.
- Tanhuma, Mishpatim 3: The blood of the covenant was sprinkled on the altar and on the people.
Haftarah
The haftarah (Jeremiah 34:8–22; 33:25–26) tells of King Zedekiah's covenant to free Hebrew slaves, which was broken. God says: "I will give the men that have transgressed My covenant... I will even give them into the hand of their enemies" (Jeremiah 34:18–20). It connects to the theme of covenant fidelity.
References
- Exodus 21:1 – 24:18 (Masoretic Text)
- Rashi, Commentary on the Torah
- Ramban, Commentary on the Torah
- Ibn Ezra, Commentary on the Torah
- Mechilta de-Rabbi Ishmael (Midrash)
- Shemot Rabbah (Midrash)
- The JPS Torah Commentary: Exodus (Nahum M. Sarna, 1991)
- Etz Hayim: Torah and Commentary (JPS, 2001)
- Sefaria.org, "Mishpatim" (parasha)
Additional Commentary and Discussion
Scholars and rabbis have long debated the nuances of this text. The medieval commentators Rashi, Ramban, Ibn Ezra, and Sforno each offer distinct perspectives, ranging from grammatical analysis to theological reflection. Modern academic scholarship adds historical and literary context, comparing the text with ancient Near Eastern parallels.
In contemporary study, this material is explored through the lenses of halakha, aggadah, and Jewish thought. Synagogues and study groups worldwide engage with these texts weekly, finding new relevance in ancient words. The enduring vitality of this parasha lies in its ability to speak to every generation.
For a full Hebrew text and parallel translations, consult Sefaria.org. The JPS Torah Commentary series provides scholarly annotation. Contributions to expand this article are welcome.
Study Questions
- What are the central themes of this passage?
- How do the classical commentators differ in their interpretation?
- What practical lessons can be drawn for contemporary life?
- How does this connect to the broader narrative of the Torah?
These questions are designed to guide individual study and group discussion. Teachers and students are encouraged to add their own.
Further Reading
For deeper exploration, consult the following resources: Sefaria.org for the full Hebrew and English text; the JPS Torah Commentary series for scholarly annotation; Etz Hayim for a Conservative movement perspective; and the ArtScroll Stone Chumash for an Orthodox perspective. The Talmud and Midrash provide extensive rabbinic discussion.
Community study groups (shiurim) and online courses offer additional opportunities to engage with this material. Contributions to expand and improve this article are welcome.