Parashat Mishpatim

This week's issue is dedicated as a merit towards the recovery of Reuven Yona ben Maryom Leah. We ask that the readership keep him in mind in their prayers.

PARPARAOS

"An eye instead of an eye ..." (21:24)

The Sages tell us that if one causes a bodily injury to his fellow man, he must compensate the injured party monetarily. This tradition is hinted to in this very verse. The wording in this verse is strange. Should the verse have meant to tell us that the court is obligated to remove the eye of the injurer, the verse should have said "an eye for an eye" (Ayin B'ad Ayin). Why does the verse say "an eye instead of an eye" (Ayin Tachas Ayin)?

The word spelled "Tov, Ches, Tov" (Tachas) has two meanings. It means "instead of" and it means "under". The word spelled "Ayin, Yud, Nun" has two meanings. It means "an eye" (Ayin) and it also means "look" (Ayein). Therefore, this verse is hinting to us to "look under an eye". What does that mean?

If we write out the letters that compose the word for "an eye", we have "Ayin, Yud, Nun". If we then proceed to look under each of these letters by writing underneath them the letter that appears directly after them we will then have a different set of three letters, namely "Peh, Kof, Samech". If one will rearrange these letters to "Kof, Samech, Peh", he will have a new word "Kesef". This word means money. Therefore, if one removes the eye of his friend, he must compensate with that which is found underneath "an eye", which is money. (Vilna Gaon zt"l in Kol Eliyohu)

"... then the householder shall approach the court [to demonstrate] that he has not laid his hand on his fellow's property." (22:7)

This verse can be translated and interpreted homiletically as well. When one has not laid his hand on his fellow's property and has not behaved deceitfully in his dealings with his fellow, then he may approach G-d. (Rav A.M. Lapidos zt"l in MiShulchon Govoa)

"For any item of liability ... about which he says 'This is it' ..." (22:8)

This verse can be translated and interpreted homiletically as well. Above all sins is when a person says about himself that "he is it", that he is important and special. The sin of arrogance is worse than all others.

"If you dare to cause him pain, when he cries out to me I shall surely hear his outcry." (22:22)

P'nina caused Chana pain by teasing her about her lack of children. Our Sages tell us that P'nina had Chana's interest at heart and did so for the sake of Heaven. She wanted Chana to daven to Hashem and plead for children (which she did indeed accomplish). However, P'nina was punished and all her own children died (but one). This idea is hinted to in the verse above. "If you dare to cause him pain" for the sake of Heaven in order that "he cries out to me", nevertheless, "I will surely hear his outcry" and you will be punished. (Vilna Gaon zt"l)

"When you lend money to My people, to the poor person who is with you ..." (22:24)

The Talmud says that three people cry out to Hashem and are not answered. One of these is a person who lends money without any witnesses to the loan. With charity however, the exact opposite is true. One should give charity without anybody witnessing the event. Therefore, the verse should be read: "When you lend money", it should be with "My people", with witnesses present. However, "to the poor person" it should only be him "who is with you". That is, the gift should be something which only you both know about so that he won't be embarrassed.

"... to the dog shall you throw it." (22:30) Immediately following this verse is the verse "Do not accept a false report" to teach us that one who engages in spreading slander and Lashon Horo, deserves to be thrown to the dogs. (Baal HaTurim)

"... you shall help repeatedly with him." (23:5)

From this verse we have a ready answer to those poor people who depend on the public for their support and refuse to also make an effort to earn a living in the normal fashion. A poor person has a responsibility to make every effort to make a living like anybody else. If, despite his honest efforts, he is unable to make ends meet, it is the obligation of every Jew to support and strengthen him and to provide for his needs and to help him even a hundred times. (K'li Y'kor)

"... I shall fill the number of your days." (23:26) The word "Amaleh" (I shall fill) has the numerical value of 72. This is the fulfillment of the verse (T'hillim 90:10) "the days of our years are 70 years" which does not include the year in which he is born and the year in which he will die. (Baal HaTurim)