Rabbi
Doniel Staum, LMSW
Doniel Staum, LMSW
Rabbi,
Kehillat NewHempstead
Kehillat New
Social
Worker, Yeshiva Bais Hachinuch/Ashar
Worker, Yeshiva Bais Hachinuch/Ashar
STAM
TORAH
TORAH
PARSHAS
MISHPATIM 5773
MISHPATIM 5773
“WHAT
GOES AROUND”
GOES AROUND”
There is a concept in the world of
academia known as Bible criticism. It is the belief that the ‘Bible’ is subject
to polemics, analytical review, criticism and reinterpretation. One of their core
beliefs is that the Bible is completely outdated. One needs to look no further
than at the first civil law mentioned in the Bible involving Jewish slavery. The
whole concept of Jewish slavery is totally outdated and unheard of in our time.
Therefore, they conclude that the Bible needs revision and elucidation since
certain portions are no longer applicable.
academia known as Bible criticism. It is the belief that the ‘Bible’ is subject
to polemics, analytical review, criticism and reinterpretation. One of their core
beliefs is that the Bible is completely outdated. One needs to look no further
than at the first civil law mentioned in the Bible involving Jewish slavery. The
whole concept of Jewish slavery is totally outdated and unheard of in our time.
Therefore, they conclude that the Bible needs revision and elucidation since
certain portions are no longer applicable.
We, Torah Jews, scoff at the naiveté
and foolishness of those who even entertain the notion that the Eternal Word of
the Al-mighty is subject to review of mortals. The Torah is the eternal guide
for life, and every word is eternal.
and foolishness of those who even entertain the notion that the Eternal Word of
the Al-mighty is subject to review of mortals. The Torah is the eternal guide
for life, and every word is eternal.
That being said, we may wonder why the
Torah needs to command Klal Yisroel about how to treat slaves. After all, Klal
Yisroel had just recently been released from the travails of an exile where
they were subject to brutal servitude and degradation. If anyone would know how
not to treat a slave it would be those that were recently freed themselves. Why
does the Torah deem it necessary to give austere regulations regarding the
proper treatment of a Jewish slave?
Torah needs to command Klal Yisroel about how to treat slaves. After all, Klal
Yisroel had just recently been released from the travails of an exile where
they were subject to brutal servitude and degradation. If anyone would know how
not to treat a slave it would be those that were recently freed themselves. Why
does the Torah deem it necessary to give austere regulations regarding the
proper treatment of a Jewish slave?
Oznayim LaTorah[1]
explains that the Torah is teaching us an invaluable lesson about the human
psyche. While it may be true that logic would dictate that those who just
emerged from being subject to unbearable oppression would not need to be instructed
about being careful not to become oppressors, the nature of man teaches us
otherwise. History has demonstrated time and again that yesterday’s oppressed
become tomorrow’s oppressor.
explains that the Torah is teaching us an invaluable lesson about the human
psyche. While it may be true that logic would dictate that those who just
emerged from being subject to unbearable oppression would not need to be instructed
about being careful not to become oppressors, the nature of man teaches us
otherwise. History has demonstrated time and again that yesterday’s oppressed
become tomorrow’s oppressor.
During the French Revolution beginning in
1789 the revolutionaries promised liberty, equality, and fraternity. However,
as soon as they rose to power they plunged the country into an age of terror
andFrance
become a bloodbath more horrific than it had ever known.
1789 the revolutionaries promised liberty, equality, and fraternity. However,
as soon as they rose to power they plunged the country into an age of terror
and
become a bloodbath more horrific than it had ever known.
Fidel Castro fought under the mantra of
equality and rights; today, he rules a ruthlessly communistCuba
equality and rights; today, he rules a ruthlessly communist
Lenin, Trotsky and their fellow communist
revolutionaries fought for the rights of the proletariat and the masses. Then
when they assumed the reigns of power they massacred millions.
revolutionaries fought for the rights of the proletariat and the masses. Then
when they assumed the reigns of power they massacred millions.
Saddam Hussein murdered King Fasiel to
promote equality and became one of the most heinous dictators in the recent
past.
promote equality and became one of the most heinous dictators in the recent
past.
Shlomo Hamelech[2]
warns that three types of people cause the world to tremble. One of the three is
a former slave who assumes the monarchy. History has proven that we must be
wary of the underdog’s rise to power.
warns that three types of people cause the world to tremble. One of the three is
a former slave who assumes the monarchy. History has proven that we must be
wary of the underdog’s rise to power.
Numerous studies show that those who
were abused as children have the greatest proclivity of becoming abusers as
adults. It is inconceivable that one who suffered the torments and trauma of
any form of abuse would inflict the same pain on another, but logic is often at
odds with human nature[3].
were abused as children have the greatest proclivity of becoming abusers as
adults. It is inconceivable that one who suffered the torments and trauma of
any form of abuse would inflict the same pain on another, but logic is often at
odds with human nature[3].
At the beginning of Parshas Yisro, the
Torah records Yisro’s rejoining the Jewish nation together with Moshe’s wife
and sons. The verse states the names of Moshe’s sons and the reasons for the
names, “…Of whom the name of one was Gershom, for he said, ‘I was a stranger in
a foreign land’; and the name of the other was Eliezer, ‘for the G-d of my father
came to my aid, and He saved me from the sword of Pharoah.[4]”
Torah records Yisro’s rejoining the Jewish nation together with Moshe’s wife
and sons. The verse states the names of Moshe’s sons and the reasons for the
names, “…Of whom the name of one was Gershom, for he said, ‘I was a stranger in
a foreign land’; and the name of the other was Eliezer, ‘for the G-d of my father
came to my aid, and He saved me from the sword of Pharoah.[4]”
In Parshas Shemos, after the Torah
records how Moshe ended up in the home of Yisro, and subsequently married
Yisro’s daughter Tzipporah, the Torah relates that Moshe named his son Gershom,
“for he said, ‘I was a stranger in a foreign land’”[5].
Why was it necessary to repeat verbatim why Gershom was so named[6]?
records how Moshe ended up in the home of Yisro, and subsequently married
Yisro’s daughter Tzipporah, the Torah relates that Moshe named his son Gershom,
“for he said, ‘I was a stranger in a foreign land’”[5].
Why was it necessary to repeat verbatim why Gershom was so named[6]?
It is one thing to recognize and
appreciate the fact that one was able to persevere despite being a wanderer and
a loner when it is fresh on his mind, and he is still beginning to recover from
that ordeal. It is a far different challenge to remain cognizant of one’s
humble beginnings after one has achieved great success and public repute.
appreciate the fact that one was able to persevere despite being a wanderer and
a loner when it is fresh on his mind, and he is still beginning to recover from
that ordeal. It is a far different challenge to remain cognizant of one’s
humble beginnings after one has achieved great success and public repute.
When Moshe originally named Gershom he was
still relatively alone. Although he had been welcomed by Yisro and his family,
he was still away from his family and his nation. He was very aware of the
greatness of his accomplishments despite the travails of his travels. However,
when Yisro sought to join the nation in the desert, Moshe had already achieved
incredible distinction as the leader of the Jewish people, and as G-d’s
emissary. He had been G-d’s liaison with Pharaoh himself, and ultimately had
led the nation out ofEgypt
amidst incredible miracles. The greatness of Moshe was that he never forgot his
roots. His original feelings of appreciation to Yisro had never diminished[7].
It was that sense of gratitude and uncanny humility which promoted Moshe
himself to go out into the desert to greet his father-in-law. When Yisro
arrived Moshe treated him with the same level of respect that he had treated
him when he lived in his home[8].
still relatively alone. Although he had been welcomed by Yisro and his family,
he was still away from his family and his nation. He was very aware of the
greatness of his accomplishments despite the travails of his travels. However,
when Yisro sought to join the nation in the desert, Moshe had already achieved
incredible distinction as the leader of the Jewish people, and as G-d’s
emissary. He had been G-d’s liaison with Pharaoh himself, and ultimately had
led the nation out of
amidst incredible miracles. The greatness of Moshe was that he never forgot his
roots. His original feelings of appreciation to Yisro had never diminished[7].
It was that sense of gratitude and uncanny humility which promoted Moshe
himself to go out into the desert to greet his father-in-law. When Yisro
arrived Moshe treated him with the same level of respect that he had treated
him when he lived in his home[8].
The Torah never grows obsolete. The meaning
behind the simple words traverses all time and place. The Torah begins its
treatises of the laws of Jewish society with the laws of maintaining a Jewish
slave. The fact that Klal Yisroel had recently been granted freedom was not a reason
to omit these laws, but all the more reason to teach it. It is especially those who tasted the pain of
servitude who must be cautious not to impose that pain on others.
behind the simple words traverses all time and place. The Torah begins its
treatises of the laws of Jewish society with the laws of maintaining a Jewish
slave. The fact that Klal Yisroel had recently been granted freedom was not a reason
to omit these laws, but all the more reason to teach it. It is especially those who tasted the pain of
servitude who must be cautious not to impose that pain on others.
People tend to forget humble
beginnings. The Torah teaches us that we must ensure that that does not happen.
“Do not oppress a stranger; you know the feeling of a stranger, for you were
strangers in theland
ofEgypt
beginnings. The Torah teaches us that we must ensure that that does not happen.
“Do not oppress a stranger; you know the feeling of a stranger, for you were
strangers in the
of
“I was a stranger in a foreign land”
“If you acquire a Jewish slave…”
[3] Adapted from the drasha of Rabbi Alfred
Cohen, Kehillas Ohaiv Yisroel, Friday night, Parshas Mishpatim 5765
Cohen, Kehillas Ohaiv Yisroel, Friday night, Parshas Mishpatim 5765
[7] It is
common that the more gratitude one owes to another the less he shows.
Therefore, Moshe’s tremendous gratitude to Yisro at that juncture was a
testament to his greatness.
common that the more gratitude one owes to another the less he shows.
Therefore, Moshe’s tremendous gratitude to Yisro at that juncture was a
testament to his greatness.
__________________________________________________________
“RABBI’S MUSINGS (& AMUSINGS)”
Erev Shabbos Kodesh Parshas Mishpatim/Shekalim/Mevarchim Chodesh Adar
28 Shevat 5773/February 8, 2013
Written for “ASHREI NEWS” – Ashar’s weekly newsletter – Parshas Mishpatim 5773
It’s the biggest game of the year! There is no greater emotional hype in the world of sports than the Super Bowl. Players and fans count down the days until the showdown. The game begins with exhilarating passion as both sides play their hearts out. It’s what every kid dreams of and every player hopes for. It’s what motivates them throughout the season. Once the game actually starts nothing could stop the momentum. Nothing at all! Well almost nothing…
Much of America saw it happen last Sunday. It was an unprecedented and unimaginable event. The lights went out during the big game and everything came to a screeching halt. All of the hype, all of the psyche, and all of the momentum, it all stopped. The players returned to the sidelines, fans sat back from the edge of their seats. Without those massive lights the game could not continue. In the middle of the third quarter of Super Bowl XIVII, the Ravens and 49ers had to wait it out. It was, what we would dub, ‘a yeshivishe matzav’.
Parshas Mishpatim seems somewhat out of place. Since the beginning of the Torah, way back after Simchas Torah, every parsha has been filled with glorious stories, many miraculous, of our forefathers and ancestors. Then in Chumash Shemot the story becomes more incredible as miracles become commonplace throughout the plagues and Yetziat Mitzrayim, the splitting sea, manna falling from the heaven, the war against Amalek, and the great revelation of Matan Torah. And then suddenly the story seems to come to a screeching halt.
“These are the laws that you shall place before them”. Klal Yisroel is taught the laws of getting along with others, responsibility for property, laws of damages, and laws of money.
It seems incongruous. What is the connection between the laws of daily living and the exciting stories that precede them?
Being a Torah Jew does not only involve the excitement of the Chagim and enjoying the beauty and meals on Shabbat. Being a Torah Jew entails living like a mentch every day of your life. It includes how you act towards others, how you speak to others, and how much you care about others. Being a Torah Jew must shape and define every facet of your life.
It is not enough to perform in your Avodat Hashem when you are centerfield and everyone is cheering you on. It’s not enough to learn Torah just to get good grades in yeshiva and to make your parents proud. Being a Torah Jew means learning how to perform when the lights are out – in the darkness when no one is there except you and Hashem.
If a Jew doesn’t familiarize himself/herself, not only with the letter of the laws of Parshat Mishpatim, but also with the spirit of the laws of Parshat Mishpatim, he/she has not fulfilled his/her responsibility.
Throughout our lives we must not allow ourselves to become intimidated by our opponents, even when the odds are against us. All we need is to get that first down, and then to keep advancing. We must not fear the line of scrimmage by being confident that we can break through the defense. But most importantly, in life we must never stop playing the game and we must never leave the field. Even when the lights go out we must still be there battling.
Go Giants – future Torah Giants of Ashar J!
Shabbat Shalom & Good Shabbos,
R’ Dani and Chani Staum
720 Union Road • New Hempstead, NY 10977 • (845) 362-2425