Mishpatim: First Things First
The beloved Reb Zusha of Anipoli (1718–1800) was a tzaddik of great spiritual ehrlichkeit and sensitivity. Though he and his family lived in constant poverty, they constantly sought opportunities to assist others generously. Many years passed since the Rebbetzin had last purchased anything for herself, so in preparation for yom tov, Reb Zusha gathered kopek after kopek until he had enough funds to purchase enough material for a new dress for his Rebbetzin.
A few days later, they received word that the new dress was ready and waiting at the tailor’s shop. The Rebbetzin was thrilled. However, when she returned from the tailor, she appeared crestfallen. “What’s the matter?” asked Reb Zusha. “Are you not pleased with the new dress?”
The Rebbetzin related the following story: As the tailor presented her with the finished garment, he seemed dejected, and let out an audible sigh. When she asked him the cause of his great tza’ar, the tailor explained that when his future son-in-law saw him toiling over the dress, he assumed it was for his future bride. The poor tailor didn’t have the heart to tell his future chassan that it wasn’t, and he was distressed over his ability to provide a dress. “So, I took the dress,” smiled the Rebbetzin. “And gave it to the tailor as a gift for the kallah. I’m truly happy that we could bring joy to a chassan and kallah, but now I confess that I’m a little disappointed that I won’t have a new dress for yom tov.”
Reb Zusha thought for a moment and said, “Tell me, my dear, did you pay the tailor for his work?”
“Pay him? I gave him the material you bought and gave him the finished dress as a gift!”
Reb Zusha explained to his wife: “My dear, all week long, this struggling tailor has been working for us, investing time and effort on your dress. He had no intention that it would be for his daughter. And no doubt he was counting on the parnassah once the job was finished. Who knows what he needed that money for? What is this poor fellow going to do now? It’s truly beautiful and generous that you gave your dress to his daughter, but you must pay him for his hard work, too!”
The Rebbetzin understood her husband’s point, and Reb Zusha set out to find a way to compensate the tailor for his efforts.
Bearing more than fifty mitzvos, our sidrah launches a detailed system of interpersonal laws aimed at cultivating a just and compassionate society. In Mishpatim, the Torah lays the framework for our obligations toward employees, our civil regulations, labor laws, corporate ethics, and standards of ehrlichkeit in dealing with clients. This halachic exposition forms the basis of related mitzvos throughout the Torah. For example: “You shall not withhold the wages of a poor or destitute hired worker, whether they are your brothers or strangers who are in your land, within your cities. You shall give him his wage on his day and not let the sun set over it, for he is poor and risks his life for it, so that he should not cry out to Hashem against you, lest there should be sin upon you” (Devarim, 24:14-15).
The intricate halachos that flow from such sources in Mishpatim aim to ensure fair treatment and kavodfor each member of our community and to protect the dignity and well-being of every member of our communal ecosystem. This includes protecting any unsavory characters who have degraded themselves and made unfortunate life choices, causing damage to themselves and others due to negligence or immorality, even murderers and thieves, rachmana litzlan.
Our sidrah also includes a variety of laws that are bein adam l’Makom, belonging to the intimate relationship between a person and Hashem. For example, laws relating to the kashrus of food. The Torah issues a directive not to eat neveilas and treifos, flesh from wounded animals. The reason given is that Hashem desires that we should be a “people of holiness to Me” (22:30).
Rebbe Menachem Mendel of Kotzk, zt’l, shared a novel interpretation of Hashem’s command, expanding the principle beyond the dietary laws. Before the Torah instructs us to “be holy,” we’re commanded to be a “people.” The term Anshei precedes the descriptive kodesh. As the Kotzker Rebbe said, “Kodem a mensch un nach dem heilig,” or first be a true human being, and only then strive for holiness.
From properly treating employees and merchants and protecting the weakest elements of our society, to halachos relating to our personal relationship with Hashem, the goal and path outlined in this week’s parashah, it can be argued, is menschlichkeit.
May we take a lesson from Reb Zusha and live the lessons of our sidrah as anshei kodesh, true ehrliche menschen, holy to Hashem, and holy toward one another.
Rav Judah Mischel is executive director of Camp HASC, the Hebrew Academy for Special Children and the author of the “Baderech” series. Rav Judah lives in Ramat Beit Shemesh with his wife, Ora, and their family.
