[ 21 February 2009 - Parashath Mishpatim - 27 Shevat 5769 ]
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Shabbath Times
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City, Country -- [Friday Candlelighting] / [Shabbath Ends]
Manhatten, New York -- 5:18 / 6:18
Chicago, Illinois -- 5:09 / 6:12
Houston, Texas -- 5:56 / 6:50
San Francisco, California -- 5:36 / 6:34
Yerushalayim, Yisrael -- 4:49 / 6:07
Ozubulu, Igboland -- 6:27 / 7:57
Mecca, Saudi Arabia -- 6:03 / 6:55
Victoria, British Columbia -- 5:24 / 6:31
Lisbon, Portugal -- 6:01 / 7:00
Barcelona, Spain -- 6:12 / 7:13
Marseilles, France -- 5:57 / 6:59
London, England -- 5:05 / 6:15
Berlin, Germany -- 5:09 / 6:20
Milan, Italy -- 5:38 / 6:42
Johannesburg, South Africa -- 6:30 / 7:22
Kyoto, Japan -- 5:25 / 6:22
Sydney, New South Wales -- 7:26 / 8:21
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Below are selected clips from various resources, online and offline, that have been hand-picked to add some spice to your Shabbath reading. We hope you find these selections interesting and informative. Remember, there's always more to learn and another page to turn!
TABLE OF CONTENTS
=== Summary of Parashath Mishpatim
=== Analysis Questions for the Parasha
=== Discussion Questions for the Parasha
=== "Where is Mt. Sinai?"
=== "Teshuva in West Africa"
=== "Looking for Something Good to Read?"
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Summary of Parashath Mishpatim (Exodus 21:1-24:18)
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Following the proposal of a covenant at Sinai, God issues a series of civil and ritual laws for the people of Israel: the rules pertaining to the indentured servant; the consequences for murder, kidnapping, assault, and theft; the laws pertaining to the redress of damages, loans, and borrowing/custodianship; and the rules mandating the conduct of justice by courts of law.
Also included in these details of the covenant are laws proscribing mistreatment of immigrants, prescribing the observance of the seasonal festivals, and describing the agricultural tribute that is to be brought to the Temple in Yerushalayim. The Parasha concludes with a prohibition against cooking (understood by the rabbis to include "consuming") meat and milk together.
During the night following the Theophany at Sinai, Moshe puts the articles of the covenant into writing and, the next morning, orchestrates the ratification of the pact between God and the Jews. Assembling twelve pillars (for the twelve tribes) and an altar (for God), Moshe sprinkles blood (from sacrifices offered on the altar) on the altar and publically reads the "Book of the Covenant" (the document composed the previous night) to the gathered people; the people of Yisrael proclaim, "We will perform [the instructions given to us] and we will heed all that God instructs us [in the future]." Moshe sprinkles the rest of the blood on the people and the covenant is thus established. Leaving Aharon and Hur in charge of administering justice in the Israelite camp in his absence, Moshe ascends Mount Sinai to receive the tablets of the covenant from God and remains there for forty days and forty nights.
This week, we also read Parashath Sheqalim (Exodus 30:11-16), which describes the half-sheqel each Jew annually contributed to the Sanctuary, to fund the public sacrifices that were offered daily. This is one of the earliest examples of a government-run social program that was actually successful in servicing an entire nation while remaining funded only by a flat-tax and private, voluntary contributions.
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Analysis Questions for the Parasha
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FROM SUFFERING TO SENSITIVITY
1. As you review the numerous mitswoth in Parashath 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 Benei 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' Benei Yisrael that they should take slaves, or do these laws come to 'protect' the basic rights of slaves/servants?
[See Hizquni on 21:2!]
2. Based on 22:20 and 23:9, what lesson does God expect Benei 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 Parashath Mishpatim)?
Relate your answer to the concept of an "'am qadosh" - a nation designated to represent God - as discussed in Benei Yisrael's covenant with God, which they accepted at Har Sinai (see 19:5-6)?
Note as well also the reason for why Benei Yisrael must keep Shabbath according to Devarim 5:13-15. Similarly, note this similar refrain of "we-zakharta ki 'eved hayitha..." 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 Parashath Mishpatim relate to the laws in Sefer Devarim? Can you explain why?
3. Finally, review Wayiqra 19:33-37, while looking for a theme similar to Shemoth 22:20 & 23:9. Can you explain why these laws are found in Parashath Qedoshim as well as Parashath Mishpatim?
Relate your answers to all the above questions to the process of redemption that takes place in the first half of Sefer Shemoth, and to God's original 'forecast' to Avraham Avinu that his offspring will suffer 'bondage in a foreign land' at "berith bein ha-betharim" (see Bereishith 15:13-18).
WHAT HAPPENED TO HUR?
1. In 24:14, Moshe Rabbeinu leaves instructions to the elders concerning who they should turn to while he is gone should any problems arise. Review Shemoth 17:10-12, noting how Hur seems to have been in a leadership position (at the time of Yetsiath Mitsrayim). How does this explain why Moshe left both Aharon and Hur in charge?
To the best of your recollection, is Hur ever mentioned again, i.e. after 24:14? Does Humash ever explain what happened to him?
In what manner does his 'mysterious disappearance' relate to the famous Midrash that Hur was killed when he refused Benei 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.
[Adapted from "Questions for the Shabbath Table," a part of the Tanach Study Center's widely-acclaimed, engaging and educational weekly publication]
http://www.tanach.org/shmot/mishq.txt
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Discussion Questions for the Parasha
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1. In the Tora portion of Mishpatim (beginning with chapter 21), we truly begin to sense that Judaism was not meant to be a religion which focuses exclusively on the relationship between the Jew and his God. Here we find the beginning of the unfolding of an intricate and complex set of social regulations which in most societies would be called "civil law," but, which, for the Jew, is regarded as religious law. Indeed, the definition of "secular society" is one which places God out of the public arena and replaces divine mandates with human legislation. What are the advantages and disadvantages of living in a society in which God is the legislator? Even divine law requires human interpretation. How should we regard the binding quality of laws which emanate from the human interpretive process? What examples can you provide regarding this process from our Tora portion?
2. From 21:19, the rabbis find a Biblical basis for allowing a physician to heal. Does this mean that a Jew is required to seek healing, or is just permitted to do so? What if a person concludes that his sinful behavior merits the suffering caused by his illness and that it is, in fact, a cleansing process? What obligations do you believe are imposed upon the physician by the Tora which has granted him permission to heal? What role does prayer play in the healing process?
3. All of the social laws are predicated on a functioning religious court system. For many centuries, the Jewish court system was relied upon for the resolution of social disputes and possessed the power to enforce its judgments. Today, Jews have recourse to the civil court system, yet it remains religiously mandatory to voluntarily submit to the jurisdiction of the Jewish court. Why do you believe that this is so? Where are Jewish courts located? What are the powers of a Jewish court today? Would the outcome of a dispute be different if the case came before a secular court as opposed to a Jewish court?
4. The Tora mandates that loans be extended to Jews and prescribes the relationship between debtor and creditor (22:24-26). Why would a person wish to lend money at no interest when he could use that money to improve his own economic well-being? Why are the laws restricted to Jews? Can you cite other laws which are promulgated to promote the welfare of the Jewish community, to the exclusion of the non-Jewish community? What does that do to Jewish relations with non-Jews? What later social imperatives were imposed upon Jews to live harmoniously with their non-Jewish neighbors and promote "the ways of peace"?
5. The laws pertaining to returning a lost article are formulated in a case when one finds a lost object belonging to an "enemy" (23:4). Why does the Tora single out an example of the lost property of an "enemy"? The Written Law does not specify how the determination is to be made that the person who claims the article is its true owner. If someone finds an article today, and it is claimed by a person, is it to be turned over to that person simply because we trust that no one would claim an article unless it truly belonged to him? What if, by doing so, we are responsible for allowing someone to claim property under false pretenses? How do you believe that the Jewish Oral Law solves these problems?
6. The Bible instructs us: "Keep far from a word of falsehood" (23:7). Truthfulness has always been regarded as one of the most important of virtues. One of the names accorded to God is "Emeth." Yet, are there times when it is not a virture to be truthful? Would it, for example, be more important to be compassionate than truthful? If two values clash, is there a priority hierarchy to which one may turn to establish which values take precedence? What role does human subjectivity plan in this determination?
7. Some of the laws of the Sabbatical year are outlined in our Tora portion (23:10-11). These are, at once, economic regulations and a spiritual commitment. What underlying principles govern these laws? Do the principles apply to those who do not live in an agrarian society? Does the perception that we are "tenants" on God's earth carry with it social imperatives?
[Adapted from "Onkelos on the Tora: Understanding the Bible Text (Exodus)" by Israel Drazin (Gefen), possibly the best Humash available]
http://www.amazon.com/Onkelos-Tora-Understanding-Bible-Exodus/dp/9652293415
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"Where is Mt. Sinai?"
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Sadly, there are ideas taken for granted as standard Jewish belief even by seasoned Tora scholars, that are actually Christian in origin, and mistaken. One of them is the location of Mt. Sinai.
Egypt is well-known to have controlled the "Sinai" peninsula for much of its history. Therefore escaping to the popular "Mt. Sinai" (chosen in the 4th century by Helena, mother of Constantine!) would hardly be a great get-away. Furthermore, there is hardly room in the adjacent valley and narrow canyons to the accomodate even 600,000 people total — much less over 3,000,000 Hebrews and the 'erev rav (the mixed multitude of non-Hebrews who had joined them). Worse still, Moshe Rabbeinu is imagined to have "schlepped" the flocks of his father-in-law Yithro across the vast Sinai wilderness, to graze on the slopes of a mountain in the south of the "Sinai" Peninsula, over a hundred miles away from Midian (the location of Midian in Northeastern Saudi Arabia is undisputed to my knowledge). Lastly, Josephus, a learned kohen who served in the Beith ha-Miqdash and was well-versed in the authentic traditions of his day, writes (The Antiquities of the Jews I,12:1[265]): "Now this [Sinai] is the highest of all the mountains thereabout..." Helena's Mt. Sinai is neither the highest mount in the surrounding area, nor is it the lowliest — per the famous midrash.
The biggest clue to the identity of the true Har Sinai is in [Parashath Devarim]: "[3] 'You have circled this mountain long enough; turn to the North. [4] And command the people, saying: You are to pass through the border of your brethren, the children of 'Esaw, who dwell in Se'ir...."
In simpler words: Leave Sinai and head north to Edhom (Edhom, being on the Arabian side of the southeastern border of Israel and southern Jordan, is directly north of the general region of Midian, of Jebel el Lawz, not the so-called 'Sinai Desert'). If this were not clear enough, it was preceded by parallel verses describing the same event in [the same Parasha] (1:6): "[6] HaShem our God spoke to us in Horev, saying: 'Ye have dwelled long enough in this mountain; [7] turn, and journey on, and go to the hill-country of the Amorites and to all the nearby areas..."
In these verses, which are part of the same command as the earlier verses, the nation was to turn and march directly towards the land of the Amorites (which lies just East of the Jordan River, becoming the lands of Reuven, Gadh and half-Menasheh — this is present day Jordan). All this with no mention of crossing the Negev wilderness, where 'Amaleq dwelled...which, of course, would have needed to cross first if they were coming up from the Southern "Sinai" Peninsula. They were clearly in the mountains south of present day Jordan, in northeastern Arabia.
Consider Jebel El Lawz, just west of Midian (quoting from Riddle of the Exodus by James D. Long, pp.178-80):
- At 2,580 meters, it is one of the highest mountains in the region, even higher than the mountains in the Sinai Peninsula.[18]
- While it is not volcanic, the summit is visibly blackened, clearly having been subjected to an intense heat from above.
- A large, vast plain, large enough to sustain 2-3 million people, is adjacent to the mountain, but still enclosed within the mountain range. This topography clearly alluded to in Deuteronomy 1:6, "The LORD our God spoke unto us in Horeb, saying: 'You have dwelt long enough in this mountain." (Clearly, the Israelites did not dwell inside a massive cavern within the mountain, but within an enclosed mountain range.)
- There are various standing stones and what appear to be the remains of altars.
- A cave is said to be near the top of the mountain.
- It is close [slightly West] to the area that most scholars called ancient Midian.
- According to the Tora, it took 45 days to reach Sinai. Jebel el-Lawz is far enough from the Reed Sea crossing (near the present-day Suez Canal) that it would have taken well over a month to make the journey.
...Jebel el-Lawz is the only mountain where the Israelites could turn around and head due north in the direction of modern-day Jordan. In Deuteronomy we read how the Twelve Tribes, as commanded, journeyed from Sinai to Qadesh Barnea. Rabbi Bar-Ron points out that Kadesh Barnea's location is only a few miles southwest of the Dead Sea, more evidence that Israel, indeed, traveled north "through the great, terrifying desert on the way towards the Amorite highlands [present day Jordan]" to reach this destination."
A further point of mine that impressed Long (a first-class researcher and a G-d fearing, critical scholar), is how the attack of 'Amaleq may hint to the general location where the Israelites were ambushed en route to Mount Sinai:
One point of the evil report of the spies, which injected great fear into the hearts of the Hebrews, was the bone-chilling reminder: "'Amaleq dwells in the land of the Negev." (Numbers 13:29) The identification of the Negev wilderness as the heartland of 'Amaleq may be a clear hint as to the general location of the Amalekite ambush. A nation heading out of Egypt towards the southern Negev region (still well-outside the southern border of the Erets Yisra'el, whose southernmost point is 'Atsmon, roughly fifty miles south of Beer-Sheva), fits the picture of a nation heading towards present-day Northwestern Saudi Arabia; not one headed deep into the Sinai Peninsula.
According to one evangelical archaeologist...local Bedouin do refer to the mountain as "Jebel Musa" and will not touch or graze near it. Although this cannot be verified easily, it's perfect location can be:
It is clearly far enough outside Egypt and any other nearby country to be truly maqom hefqer (no man's land), as the rabbis teach in Sifrei. Yet being close to Midian, it fits well with Moshe, dwelling with his father-in-law in Midian, grazing his sheep as far as Horev. (p.181). We further get the sense that Sinai was quite close to Midian in Yithro's later reunion with Moshe, now head of his nation, camped at the foot of the holy mountain: Only at this point in the sojourn does the priest of Midian bring his daughter Tsipporah, and his very young grandchildren to rejoin Moshe. After what is apparently a brief reunion, Yithro takes Moshe's leave, turns around and returns home. The overall sense is that Yithro's home is not far away.
A stumbling block for many is the modern appellations of the "Sinai Desert" and "Sinai Peninsula." I believe the Tora indeed refers directly to this same vast peninsula wilderness, but by a completely different name: In Shemoth 13:18, the Tora teaches how, steering the Israelites away from the coastal road that led to Kana'an through Philistine territory, HaShem led them "by the way of the wilderness of 'Yam Suf.'" Although Yam Suph is translated "the Sea of Reeds", it is also perfectly translated as "The End Sea", or "Sea of Land's End." The "wilderness of the Sea of Land's End" clearly alludes to the vast wilderness visible from space, surrounded on three sides by "Yam Suf" — one arm of which flowed through what is near the present day Suez Canal, where great evidence points to the historical parting of sea.
Clearly, if the Tora refers to today's "Sinai" desert peninsula by a completely different name, then what it does refer to as the "wilderness of Sinai" must be a different place, beyond this desert... that is, just beyond today's "Sinai" desert, beyond the territory of 'Amaleq, on the outskirts of Midian, directly south of the Amorite highlands... it is the great desert wilderness where Jebel El Lawz is found.
It is about time the Jewish People woke up and recognized our nation's true birthplace based on the Tora, as well as geographical and historical facts — not on the visions of Emperor Constantine's mother.
[Adapted from "The Truth About Sinai, Giants, and What Makes Us Special" by Michael Shelomo Bar-Ron, founder of the accomplished Ohel Moshe Society in Ramat Beit Shemesh]
http://www.torathmoshe.com/2008/07/the-truth-about-sinai-giants-and-what-makes-us-special/
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"Teshuva in West Africa"
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The overwhelming majority of the Igbo people are extremely proud of their Jewish identity. Although the Igbo Jews have lost and forgotten so many things, including their history, they never completely forgot that they are benei Yisrael (Children of Israel). Today, despite the ravages of modern history which the Igbos suffered, they still cling tightly to that identity – because it is all that they have left. Some discerning individuals have said that "if the Igbos had forgotten that they came from Israel, then they would have died off as a people." However, though we can say that the Igbos remembered their Israelite heritage, we cannot say that the contemporary Igbo was able to guard that knowledge well.
...However, with the re-awakened awareness that they are benei Yisrael, many Igbos have started to re-examine how modern Jews behave, in order to learn more about Israelite identity. After (re-)discovering how modern Jews live – which is close to how ancient Igbos lived – countless Igbos have reverted to Israelite behavior, which in their estimation is the apt way for an Igbo to behave. It cannot be imagined that the same Igbos who have begun to study Igbo/Jewish history and culture would then abstain from nzuko umunna (kindred meetings), or would celebrate the death of loved ones instead of properly mourning them, or would indulge in a pagan practice like embalmment or preservation of the dead through refrigeration, or would fail to honor their parents properly, etc.
The growing numbers of Igbos whose awareness of their Jewish identity has blossomed over the recent years have started to set up traditional Jewish institutions, so that they may have places of study to learn about the history and culture of Israel, and places of meeting where they may practice some of what they learn.
[Adapted from "The Igbo Teshuva Movement" by Remy Ilona, co-founder of the Igbo-Israel Union]
http://www.igboisrael.com/igbo-teshuva-movement.shtml
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"Looking for Something Good to Read?"
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* "Siddur Mesorath Moshe" [now available]
A Hebrew prayerbook based on the liturgy recorded by the famed halakhist and rabbinic scholar, Maimonides, in his magnum opus, the Mishne Tora. Contains prayers for the entire year, including weekdays, Sabbaths, and holidays. An ideal book for those interested in gaining a comfortable familiarity with the most basic and acceptable halakhic liturgy, unencumbered by the oft-perplexing additions of later pietists.
* "What is the Meaning of Life" by Just Marino [available for pre-order].
Evocative of the Beat generation's cry for the victims of an empty and self-destructive culture, the pages of this book deliver the next generation's answer to that piercing howl. Combining breathtaking poetry with social commentary penned by a prodigal teenage revolutionary, this book is a must-read for all who are troubled by the slow decay of American society. Features the acclaimed "Allen Ginsberg, Are You Lonely? / Where Have You Gone, Friedrich Nietzsche?"
* "Goy" by Ranjit Chatterjee [forthcoming].
This captivating autobiography explores one man's international search for a religious identity. Every step along this spiritual-cultural journey is redolent with existential metaphor and meaning; as the author is slowly drawn to the hidden Judaism of the post-modern philosophers and linguists, his relationship with God unfolds in an unexpected pattern.
* "We are All God's Children" by Joseph Haddad [forthcoming].
In a world riddled with xenophobia, materialism, and cynicism, many people are searching for the solution to the ills of modernity. This book proposes an "unorthodox" answer - a return to the ancient narratives and core values of the Jewish Bible may be the key to restoring harmony and fellowship to the human race. In this open and insightful exploration of the Hebrew Bible in its most universal aspects, the author uncovers the basic messages and themes that are truly relevant to all of humanity.
* "From Ibri to Igbo: The 40 Million Jews of West Africa" by Remy Ilona fForthcoming].
A groundbreaking, comprehensive study of the history and culture of the Igbo Jews of Nigeria, a remarkable Jewish community which has tirelessly kept the traditions and beliefs that were passed on to them by their ancestors - members of the "lost" tribes of Israel.
[Derusha's books and authors are changing our world]
http://www.derushapublishing.com/derusha-books-authors.shtml
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Gil Kobrin
gil.kobrin@derushapublishing.com
Elana Allen
elana.allen@derushapublishing.com
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