Bostoner Torah Insights: Bostoner ‘Chassidus’ in Hebrew and English: Parshas Mishpatim – 24 Shevat 5785
Bostoner Torah Insights - Yerushalayim
Bostoner Torah Insights
Bostoner ‘Chassidus’ in English
Parshas Mishpatim – 24 Shevat 5785
Bostoner Rebbe shlit”a – Yerushalayim
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Many commentators ask why we begin with Parshat Mishpatim immediately after the receiving the Aseres HaDibros on Har Sinai. Rashi brings the classic explanation for the juxtaposition from the Midrash, namely that the Mizbayach which is not permitted to be made of hewn stone is juxtaposed with the section of Mishpatim to teach that the Great Sanhedrin was to be seated in the Beis HaMikdash complex in the Lishkas HaGazis, the Chamber of Hewn Stone, juxtaposed themselves to the Mizbayach which provides atonement. Alternatively, I would suggest that in Parshat Yisro, we learned how Yisro advised Moses regarding the appointment of judges of thousands, hundreds, etc. as opposed to Moshe’s original system of judging every case in Klal Yisroel personally. Perhaps now that the system of judges and courts is in place, the Torah can now define the Mishpatim between man and his fellow man, which need to be taught to these judges to whom these cases will be brought.
At the end of Yisro, we read that Bnei Yisroel ‘saw’ the Kolos which are normally heard – not seen. The Shlah HaKadosh explains that since according to Halacha one is not permitted to recite orally from the Written Torah, the Torah Sh’Bichtav. Thus, in order for the Torah to be given according to Halacha it was necessary for all to ‘see’ that which Hashem spoke, as if the letters of the Aseres HaDibros were visual as if Hashem was reading them from a written text to Bnei Yisroel. In contrast, the Oral Torah, the Torah Sh’B’Al Peh should be transmitted orally and should not be written down. Only because of an עת לעשות לה' where it was thought the Torah would be forgotten, did the Chachamim permit writing down the Mishnah and Gemara.
There are blessings that are Biblical or D’Oraisa such as Birkas HaMazon and Birkas HaTorah, whereas most blessings are Rabbincial in nature, such as the Brachos we make on food before eating them and other Birchos HaMitzvos that we say before performing a Mitzvah. It is odd then that we do not see Bnei Yisroel making a public blessing over the receiving of the Torah at Har Sinai.
Perhaps the end of Parshat Mishpatim provides a solution. “And he took the Sefer HaBris and read it in the ears of the people, and they said, ‘All that Hashem said we will do and we will hear'.” (Shemos 24:7). In Yisro, before the Aseres HaDibros, we find a similar language, “And all the people answered together and said, ‘All that Hashem has said we will do'.” (Shemos 19:8). These words are repeated toward the end of Mishpatim, “And all the people answered with one voice and said, ‘All the words that Hashem has said we will do’.” (Shemos 24:3). The first two times Bnei Yisroel say ‘we will do’, but the third time, specifically when Moshe Rabbeinu reads the Sefer HaBris into their ears does it add 'we will hear’ to ‘we will do’. As Rashi explains, the Sefer HaBris was a scroll in written form that covered the Mitzvos and Torah information from Sefer Beraishis and the beginning of Sefer Shemos up until where they were in history at Har Sinai, which included the commandments that they were given in Mara. This is was all related to Bnei Yisroel before the giving of the Aseres HaDibros.
Even though the blessings we recite today have been fixed by our Chachamim for quite a long time and people are not allowed to deviate from the text of these blessing, we find in the Gemara (Berachot 40a) a case of a certain shepherd who recited his own abridged blessing, 'Blessed be the Master of this bread', as it was before the permanent establishment of blessings as codified by the Chachamim. Thus, perhaps, we can suggest that the words of Bnei Yisroel 'All that the Lord has spoken we will do and we will hear,' is a text that could be understood as a makeshift ‘blessing’ as required before learning Torah.
May it be Hashem’s will that we merit the rebuilding of the Holy Temple and the coming of the righteous redeemer, speedily and in our days."
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