MISHPATIM (Shemot [Exodus] 21:1 - 24:18) previous page, Torah Lesson Plan, or YHVH Homepage
The Torah is divided into three different types of Commandments;
Mishpatim ( Judgments )
Eidot ( Testemonials )
Chukim ( The un-rational )
Mishpatim deals with the basic laws which revolve around human relationships. Since the Torah is the principle relationship between the upper worlds and the lower ones, the Commandments are the tools with which we communicate. If we look close at our external relationships, we will see that the above three catagories also apply there. For example, a relationship between two parties also involve the above three. We have the mishpatim, that which is logically sound. The eidot, i.e, weekly agreements, aniversaries, etc. and we have the chukim. The chukim are always the minority, but they are the ones which prove our dedication and love without a doubt.
"My wife is crazy, she does so and so, I don't no why she does it, there is no reason for it, but she does it." Still I hang around. Usually it are these very mishugas which we miss the most about a person when that person is seperated from us. They are the the true essence of the relationship, because the other two catagories mentioned above are not a basic identifier of the person with whom we are having the relationship, they can be applied to any relationship. Hence, our relationship with Hashem is not much different. That which is below has it's similarity on high.
The "judgments" are Commandments which we can find within any civil judicial system. They do not involved much intellect in order to understand them. It is written in the Talmud that if man did not have the Torah, he would learn the laws of modesty from a cat, and the laws of thievery from an ant. These laws consist of not to kill, not to steal, etc.
The laws of "testimonials," are Commandments referring to festivals and times, and the laws of "The un-rational," are laws which no intellect can properly grasp. Like Tefilin, kosher, etc.
When we begin our reading the Torah says "and these are the judgments that you shall place 'before them.' To this phrase Rashi comments that the word "before them," is used in order to teach us that a person should not be taught the law in "raw" form. But rather, it should be presented to them like a table that is set to prepare to be eaten from. In other words, a person should taste, and appreciate deeply every aspect of the law. This is rather difficult to understand, because dealing with the laws of "judgments," one does not need to ponder deeply on its esoteric purpose, for they are already in a revealed and obvious nature. If these were the laws of "the un-rational," then Rashi's statement would be more comprehensible, because then there would be a need for a deeper understanding, an understanding which lies beyond the human understanding.
This coincides with an old Chassidic saying, "May my observance of the mishpatim be like my observance of the chukim." When we perform the Commandments which we can find no rational purpose for, we are doing so with the complete kabbalas ol (receiving the yolk of heaven). We do not look to the left, nor to the right, but rather we only do because it was Divinely ordained. It is with this same kabbalas ol that we should come to perform the laws of "judgments." For all laws stem from a Divine source. As we see in the Ten Commandments, the first law being "I am... (there can be a more holy source then that)", and then slowly the laws lower themselves into the realm of the laws of "judgments," such as not steal, not murder, etc. We go so far as even to be informed not to covet.
Rashi informs us that we may not bring about legal order between Jews by way of the secular civil courts, no matter how similar their laws may seem. The same holds true with the Ten Commandments, and all the laws of "judgments," we should not be fooled into thinking that their only purpose is to fulfill secular, and physical rationalities. Instead, we should always remain aware of their Divine source, their true essence, which obviously has its source in a realm greatly separated from the mundane.
It is a very well-known tactic of the yetzer harah (the evil inclination), to advance on a person by way of his Divine service. For as we have learned in the past, the evil inclination does not awaken unless there is and action which goes contrary to him. In order to understand that there is a higher purpose, one which lies beyond the intellect, one must begin to appreciate the fact that all which is seemingly separate from, and not pertaining to Hashem, in actuality, derives all of it's purpose and existence from the very first of the Ten Commandments, "I am Hashem your Lord..." Therefore, to even consider for one moment that a simple mishpatim such as "thou shall not steal" has only a rational, ethical, and moral purpose, is equal to saying that its very existence is only for the sake of me, and that nothing lies beyond it and my intellectual understanding.
It is essential to the unification with Hashem, for a person to be aware of such contemplation. For there is nothing whatsoever outside of the realm of Hashem. Even that which is totally removed from oneself, as a single grain of sand which lies under thousands of kilos of other grains, in a far of place, on an empty beach, serves it's purpose within the Divine creation, and initiated from the essence of "I am...", The Divine Creator. If that grain would be a cm. to the left or the right, it is so because of Divine will. It would be completely wrong to presume that something can be due to coincidence, for that would be saying that there is a force outside of the Divine will, and this is not possible. All is One, and there is only One.
Hence, "do not steal," is not for the simple sake of ethics as deemed by a secular court, it's implications in that realm are mearly a secular view which is far removed from the essence of Hashem, hence the name "secular." The law of "do not steal" has within it the spark of creation, and therefore, it's implications are deeper. We have become desensitized to the upper worlds, to Hashem, but we can make ourselves aware once again by way of a strengthening of the intellect through understanding and contemplation of the great "Oneness of Hashem."
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