This week we read a parsha (weekly Torah portion) called Mishpatim, which means sentences in Hebrew.  The word can be used just like the English word; for both a sentence like the one you are reading, or what a judge pronounces.  In the parsha it is used in the latter way, for the parsha Mishpatim is almost all about laws concerning how to live.  First, we read about how to treat a Hebrew slave.  We then read of laws regarding a murderer, and other violent acts.  From there, we proceed to laws regarding an animal that gores, and other laws around animals.  This leads to laws around thievery, and many other laws.  The listing of these laws ends with the mention of the three big holy-days:  the Festival of Unleavened Bread in the spring when we left Egypt (and we are told not to approach haShem (god) empty handed), the Festival of the First Fruits of Your Labors, and the Festival of the Ingathering at the turn of the year (when you gather in your labors of the field).   Pesach (Passover), Shavuot, and Succot respectively.  And the last law we read is not to cook a kid in its mother’s milk.

The parsha then relates that haShem is going to send an angel to guide the people to the land of the Emorite, Hittite, Prezite, Canaanite, Hivite and Yivusite, and a warning to the people not to take on these peoples’ ways.  We then read of the benefits of staying pure to haShem, and how we will inherit the land.  Then we hear how haShem tells Moshe (Moses) to ascend the mountain with Aharon, Nadav, Abihu (two of Aharon’s sons), and 70 of the elders, and that only Moshe will actually approach haShem.  Moshe relates all this to the people and they answer in unison that they would do all that haShem has said.  The next morning, Moshe builds an alter and sacrifices are made with some of the blood thrown onto the people to seal the covenant.  Then Moshe’s entourage goes up the mountain, where they are referred to as nobles, and see a vision of god and they eat and drink.  Moshe then goes up to get stone tablets while the elders wait.  And the parsha ends with god ablaze on the mountain top with Moshe for 40 days and 40 nights.

So much to talk about and so little time.  *sigh*  I will try not to reveal everything today, for there will be nothing left to look forward to tomorrow. 🙂  However, there are a few things I want to touch on.

A few years ago, on a Friday night, I ate at the table of my friend Zev.  One of the teaching he shared was how the parsha teaches one to see the repercussions of one’s actions.  For example, the Torah talks about the laws of stealing.  It then goes into the laws regarding the responsibility one has as a guard.  For example, Reuvan is watching an object of Shimon, and the object gets stolen.  If the thief is found, the thief pays twice the cost of the object.  If the thief is not found, then Shimon has to go to court to swear he did not take it.   Now in those days an oath was a very serious thing.  Beyond the law, a potential thief can see how his actions have a serious effect on other people.

As I am writing this, I also see the emphasis on being responsible.  For example, if a person owns an ox and it gores and kills somebody, the ox is killed and the owner is exonerated.  If the owner knows that the ox gores, then the owner dies, as well as the ox.

It is in this vein that I want to share with you what I saw in the end of the parsha, when the elders go up on the mountain.  Now they went up figuring on staying for a period of time for they brought food and water.  Did they expect to see god?  The text doesn’t say, but my guess is no.  What then did they do to merit gazing at god and living (later on we will read that when Moshe wants to look at god, haShem tells him nobody can look at god and live).

I think the key to this is in the description of the elders.  They are called elders everywhere except here (Shmot/Exodus verse 24:11) where they are called nobles . The Hebrew Word is atzeel, which has as its root the idea of saving.  The full phrase in Hebrew is, “The nobles of the sons of Yisrael.”  However, with the word atzeel, it has the connotations of, “The saviors of the sons of Yisrael.”  So, somehow, in this moment of being up on the mountain, they managed to elevate themselves from just being elders, to also being potential saviors of the children of Yisrael, and, in the mode of a savior, haShem could not kill them at that moment, because then they couldn’t save the sons of Yisrael.  Again, we see the ramifications of one’s thoughts/intentions/actions going beyond the obvious, though this time in a very good and holy way.  Now, how they will save?  I am afraid that will have to wait for another day.

I will now leave you with a blessing to be aware of the ripple-effect of your actions and the blessing that you each and every one of us can become noble, even for a moment, and together we can save the world.

If you care to read what I wrote about this parsha last year, click here.

About the Author

Shmuel Shalom Cohen spent 10 years studying Torah in Jerusalem. Six years ago, he started Conscious Torah to help Jews connect to their tradition in ways they didn’t think possible. Shmuel also started, and is the executive directory of Jewish Events Willamette-valley, a non-profit whose mission is to build Jewish community, pride, and learning. In his free time, Shmuel likes walks in nature, playing music, writing poetry, and time with good friends.