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Rabbi Moshe Haber Perashat Mishpatim:The Divine Logic of Civil Law 2.13.26 · Rabbi Moshe Haber - Daily Mussar/Weekly Perasha

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  We have an Abasha, very much my team, which means these are the
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  financial laws, the monetary laws and Mishpat name.
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  They have to be Musharraf as the place in front of the Jewish
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  people and sham is not mushay. Yeah, these are the Lord.
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  They have to tell everyone to follow, right?
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  She starts with this word. If it just said the word Ile,
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  which would mean these are out the valve pasal traditionim, it
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  would be separating the mishpat team from the laws that came
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  prior the valve. The continuation changes that.
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  What does it mean separate? It would have meant you would
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  have told yourself that the mishpat team stand alone.
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  They're not like that said to the broad not like 10
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  commandments. You would have said they don't
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  carry the same strengths. You would have said they don't
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  carry the same power. They don't carry the same or you
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  would have actually said they're not from harassing I the valve
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  tells you and their continuation.
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  So I wasn't I went into detail how the Mishpatim are really a
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  direct continuation from that said the growth absolutely what
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  they are in fact in a very clear line.
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  You see, because the first of the Mishpatim is the law of
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  Kitak Nevaevi. He purchased a Jewish slave and
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  tells us the law of the fact that he only works six years.
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  Sheshanintavo Yavot O Bashvi ET ET ET al Hoshi Reinam.
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  And the 78 goes completely free, right?
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  And there's certain laws how you have to treat them.
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  We all know those laws. What is the shot?
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  What's the idea that he goes free?
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  If he's a slave, he's a slave. If he decided to sell himself as
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  a slave or the court, he paid his debt.
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  So sometimes he didn't. Sometimes his debt could be
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  worth 20 years worth. How come he automatically is
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  able to go free after six years? So the theme is it's connected
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  to asset, the boat and that is you already accepted that Hashem
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  is his God or they did it. Every Jew has that Hashem is his
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  God and because that Hashem is his God, he cannot really become
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  a servant to anybody else. So that first mishpat is when
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  you purchase a Jewish slave, he goes free of the six years, he
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  has to be treated like a very much human being, etcetera,
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  etcetera. It's all based on the fact of
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  that said that the blood that came prior, which is that he's a
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  Jew. God is his God.
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  He's a master to Hashem. And because of that, he's not
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  really a slave. He's slave to Hashem.
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  Excuse me. And because of that, he cannot
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  be a slave to you. That's why he has the laws that
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  he has. And in fact, the number six and
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  seven is not just by accident. That number really tells you
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  there you go ask my kids. It also tells him right and do
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  it all the time, but also tells you that Shabbat, the idea of
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  six and seven being related to Shabbat, which is a Jew in
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  general. He works 6 days, he goes to
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  Hashem on Shabbat. That's the idea that Shabbat is
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  the day of you on Hashem. The world according to the
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  Gemara, will be around for 6000 years, and the 7000 years it's
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  called Yom Shikulo Shabbat. It's the years, 1000 years of
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  just us and Hashem. All these concepts tell us that
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  those numbers refer to a Jew becoming free because he's going
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  back to his roots. And that is the ideal with this
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  slave as well. Why is he called evitivity?
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  Why is it called every V? Why not a VUDI?
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  Every V? So the overall thing, there are
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  different themes. Some are positive, some are
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  negligency or the Chaim says every V he says.
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  First of all, Tara does not want to use the word every dieseli
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  because it sounds like a funny connotation.
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  You have the word servant next to the word Israel makes a Jew
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  sound like a servant. We didn't want to do that so we
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  chose a different form of referring to us, which is every
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  Hebrew another way of referring to a Jew in the original ways,
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  but we don't use it the real way which is you say Ali, we use
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  every don't refer to it directly.
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  He also says that this slave is Jewish slave.
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  We know many of the scenarios of a Jew became a slave was based
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  on stealing. He stole, he has a debt
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  campaign. So if we also hints to the fact
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  that he was overt, he's overt on a sin, we don't want to give him
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  the solid positive connotation of a Jew.
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  We know he's a Jew. We don't want to use a regular
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  connotation of a Jew. So we use a different term or
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  just every, every. He also refers to us like
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  Abraham every. But it also hints at the fact
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  that this guy should have been called the asylum.
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  He's called in every because he was overt on the sin of steel.
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  That's why we use that terminology.
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  But regardless, this entire mitzvah of how you treat this
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  slave and how he has to go free is based on the fact that's the
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  mishpat of Hashem, which means based on the fact that the
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  mishpatin come right after the 10 commandments, which means
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  they come after the fact that you're a solid.
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  Do you accepted Hashem as your God and now you have very exact
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  mishpatin. The connection of our mishpatin.
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  I should have seen left hand. You have to follow Mishpatin
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  but. Ask did I ever It could be a.
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  Guy who has a dad, he can't pay it back.
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  Yes, he can go to the court and they could sell him.
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  He could sell himself because he can't pay back.
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  Absolutely yes. When they force him to sell
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  himself, it's because he stole not any debt.
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  But if he randomly decides to sell himself, that could be just
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  he has a debt, he can't pay it now.
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  So this really becomes a theme of all homage by team, which is
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  they all laws from Hashem based on the fact that you accepted it
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  Hashem as your Hashem. You therefore have these laws.
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  I'll give you another one, the law that will be mentioned in
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  the morning, in our morning Class A couple of years ago.
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  And that is if you steal an animal and you sell it or
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  slaughter it, you have to pay a very large fine.
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  That's the amount. Some animals four times the
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  amount, other animals five times the amount, big time penalty.
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  But how do you define, how do you decide that one is 4 * 1 is
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  five? It's like you pay a lot.
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  Be consistent. So Rashid tells about suktans.
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  Depends if it's an ox or a sheep.
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  An ox you pay. It's a good point.
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  An ox you pay five times the amount.
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  A sheep. However, when you steal it and
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  solder it or sell it, you pay 4 times.
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  Why would you pay less for a sheep than you do an ox?
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  Says the Gemara and Rashid quotes it.
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  Because when you steal an ox, you can walk it out.
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  When you steal a sheep, a small animal you can carry over your
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  shoulder. And because of that, you're
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  going to pay a smaller fine for the overall act of stealing and
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  selling. What does that mean, right,
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  Rashi? It tells you how much Hashem can
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  identify every person's feelings.
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  Meaning when the thief, by the way, we're talking about a
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  thief, when the thief steals the ox, he can walk it out.
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  When the thief steals a sheep, he's going to carry it over his
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  shoulders. It's going to be a level of
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  embarrassment, carrying that sheep over his shoulder, talking
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  about a Jewish thief. And because of that, he already
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  shaved off some of his punishment because he suffered
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  some degree of embarrassment. And the Torah therefore gives
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  him a drop slider punishment. Now this thing, this law is
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  wild. It tells you a couple of things.
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  Number one, we're dealing with a thief.
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  He is not a good guy in general. He's a thief.
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  And Even so, Hashem finds his level of embarrassment as
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  something to factor in. Hey, he's getting more
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  embarrassment than the other thief who got to steal the ox.
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  God notices the Bouchard of a thief.
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  And on top of that, God notices every person's emotion and
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  feeling to the slightest degree where a sham would go ahead and
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  compare the Bouchard of a thief, an ox of an ox up against the
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  Bouchard of someone stealing a sheep and say if the guy is
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  stealing the sheep is getting a little bit more embarrassed than
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  the person can get scattered on his shoulders.
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  And the first guy in the ox sounds like it's harder to steal
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  an ox to me. No, but one you can walk out.
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  I hear 1. You can walk out.
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  Oh, the one you carried on your shoulders.
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  So because of this slight level Bouchard we therefore have to
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  deal with, he gets a slider punishment.
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  It's a serious punishment. We drop less.
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  How many laws, how many concepts do you pull out from this law?
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  One that shouldn't can notice the feelings of a thief. 2 A God
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  can identify every person's small emotion, every detail of
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  your emotion. Hashem is noticing to that
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  degree, comparing the two of them, and it tells us.
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  And when you talk about other people, when you deal with other
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  people, when you're interacting with other people, their
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  emotions matter. What they're feeling makes a
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  difference. Hashem decided to put into our
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  Torah a different halacha. You going into such great
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  lengths for who? For people who steal, you're
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  making a difference. The Steelers, really, they get
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  what they get, the thieves. Not every person has a different
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  emotion. And that tells us that Hashem
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  deals with every single person to the slightest, smallest
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  degree. And we need to recognize other
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  people in the exact same way to that slightest, smallest degree.
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  So we started with the fact that these are the Allah Meshpatim
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  and these are your meshpatim connected to the thank you
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  members, which means the the laws of God.
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  And because of that, every detail is noticeable in the
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  transmission of the team. Now there's one more.
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  I mentioned a drop on Wednesday night.
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  I want to delve into it for a minute.
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  And that is the paszuk says there's a mitzvah to help.
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  There's a mitzvah to help unload an animal when it's buckling
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  under the load. Why help your friend who was the
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  animal and sorry about Lekhaim. The animal's suffering.
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  You have to worry about it. I don't want to suffer.
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  You're not let it let an animal suffer.
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  We know that you can't let the you can't literally step on a
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  bug and let it let it be half going.
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  Either kill it or leave it alive.
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  You're not allowing something to suffer.
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  Maybe that's an example. Possibly not, because bugs may
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  not be definitely true. With big animals, there's a
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  constant called suffer fine. So if the animals buckling on
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  the road, you help all know that animal separately.
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  There's nothing that's about. Do you have an obligation if
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  your friend has, he is trying to load his animal and he can't
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  load the animal properly? All right, You have an
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  obligation to help him load his animal.
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  I'm going to see clearly. Yeah.
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  You have an obligation to help him load his animal.
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  OK, let's meet this. They give out rising.
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  It's Yeah. They say like you enemy.
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  Yeah, enemy, I'm sorry, yes, as to the honestly, this came out
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  points out if you have a choice, your friend has an animal that
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  needs to be unloaded and your enemy has an animal that needs
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  to be loaded trying to load it. He can't get it up, He can't get
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  the he can't even load on top of his animal, right.
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  One needs to be taken off and one needs a load to be put on.
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  What's more of an employment mitzvah?
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  To unload an animal is definitely more of an employment
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  mitzvah because animal's suffering, right?
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  So now you have a choice. Your friend's animal needs to be
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  unloaded and your enemy's animal needs to be loaded on.
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  Who do you help? Again, one includes Sarbal
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  Khaim. The animal is suffering.
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  Who do you help? The second, the second one, the
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  enemies. And why one ass includes another
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  details. How about the cream?
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  The other one? We're dealing with the enemy.
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  Maybe you'll make Shalom somewhat.
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  Maybe it's a good thing it's against animals.
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  Now let's go further. When the Torah say him, humans
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  against animals. But not really.
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  They're both equal. They're both involve humans.
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  When it's Torah. Let's go one more step.
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  When it's Torah, you use the word enemy.
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  What is it? Torah defined enemy?
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  What is it? Torah defined enemy?
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  We're not talking about some guy that you don't like.
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  You know what talking about talking about that enemy,
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  someone that that holds you should not get along with
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  someone who's really your enemy. Someone about a person who
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  really is a problem. Maybe the guy has a different
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  belief or guy has a different way of life for merely wrong you
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  really terribly something that's a real enemy.
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  No 'cause then I don't think I don't think it's the same thing
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  with the court for this. No, maybe for the concept.
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  Maybe I think it's I was talking about a Jew.
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  So we're talking about a real problem.
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  Now, one SEC, you're talking about a real problem, and the
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  mitzvah that you're dealing with is not as strong a mitzvah.
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  It doesn't carry the exact same weight as the one as helping an
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  animal unload from buckling under.
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  I need that. I was telling you, help the
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  enemies. He's not a good guy.
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  It's less of a mitzvah. Why am I helping an enemy?
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  This is right here where you see the concept of the Meshpati
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  being the Meshpati Hashem and the theme is so important when
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  it's to lead to all of the theme says the Gemara.
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  Now why did that tells you that one?
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  Because for this one, la ho ET yitsuo, you're helping control
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  yeh Yatsihara. What does that mean?
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  That means when your enemy's animal is buckling or enemy's
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  animal needs help to load up, there's a party that's saying
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  they deserve that parting is saying, you know, great, and you
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  want to overcome that feeling. So because you want to overcome
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  that feeling of feeling good about someone else suffering,
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  which is a reality that some people often times feel when
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  they see some guy who stole from them who's having a hard time in
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  business. You see to yourself, he deserves
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  it, right? Again, we're coming to him.
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  That's full of shame. That feeling, Jackie, that
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  feeling, allowing that feeling to go on is something you need
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  to overcome. So what is that what I say
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  choose that mitzvah, even though that mitzvah is a lesser or the
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  too mitzvah and even though the guy doesn't deserve your help,
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  he nest you over doesn't make a damn it.
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  It's better for you. Which tells so often be the
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  better person? So often, yes.
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  Why? Because so often people spite
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  and people in their minds say I'm a good guy in general, but
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  for that person didn't deserve my help.
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  That person. I pray for people in general and
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  so and so I can't get myself to pray for him when he really has
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  wronged me in the past. So as soon as I can't pitch in
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  to help him, not financially when he messed me over or that
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  family member, whatever it may be, there's that feeling that's
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  hatred and that feeling often times is warranted.
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  And that feeling feels like it's deserved and it feels only
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  natural. You don't even feel like a bad
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  guy. And you may not be a bad guy.
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  We're talking about an enemy that the Torah considers an
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  enemy. Where, where's the problem?
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  Like the problem will remain in you and that is you want to show
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  yourself that I can overcome these feelings because you want
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  to show yourself I'm not limited to these emotions.
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  I'm not so simple. I'm not So what's the word?
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  I'm not so yes, exactly. I'm not so emotionally related.
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  I'm not so basic. I'm not so silly or immature,
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  whatever the term is. Hey, you want any tough, tell
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  yourself I'm bigger than that. That's power one.
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  And the second part is because these types of emotions lead to
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  worse things. Once a person rationalizes
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  their, their their right to get upset at somebody.
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  Once you say so and so he wronged me, him.
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  Listen, I like people. I get along with people all the
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  time. But once someone messing me over
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  those people, they're that's legally technically people.
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  You let a smile when something bad happens to them.
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  Like, listen, same issue, same issue.
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  You ready? Here's the problem.
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  Here's the problem. It may be warranty, it might be
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  allowed, but think about the ramifications that it's going to
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  have on you. What are your ramifications?
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  Once you allow yourself to adapt an emotion of hate, even if if
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  it's for a person that deserves that hate, you now open up the
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  door to the emotion of hate. And that very possibly will not
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  stick only with the worst people.
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  It might move over the people who are good.
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  The same thing is true when we debated whether you should be a
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  critical person or a cynical person.
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  Often times you should be, but you now open up your eyes to the
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  prospective cynicist. The same thing is true if you
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  feel like you should protest. Should I protest against
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  something that's bad or should I not?
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  Maybe once in a lifetime you should, but you've now opened up
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  the door to the emotion of getting being outspoken about
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  things. And all these emotions, they
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  come from a kind of the negative side.
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  So we have a concept. You should use your two Yitzers
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  to do much What? Or the two Yitzers?
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  It's a 12 equal inclination, of course.
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  And Yitzhara, you should use Yitzhara Schneezer.
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  How do I use my Yitzhara serbachem?
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  So sometimes it calls for you to use that strong side of
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  yourself, the aggressive side, the angry side, the hateful
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  side, the critical side, maybe once in a while, then you have
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  to use it. But when you do open up the door
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  to that side, you better be very careful.
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  And that is it's very possible next situation that same
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  emotions didn't come out and it's not warranted.
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  It's like the guy who rails on the, you know, the liberals
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  because he doesn't can't stand them.
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  And then he starts to rail on other parts of society which
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  don't carry the same obvious clear disdain fame.
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  Just he got used to that style. You know, he's always talks and
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  now he's talking about whatever comes his way.
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  Or the person who really has a very serious axe to grind.
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  Someone messed him over no problem.
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  Cuts those people out of his life.
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  I hear you. Could have been it is what it
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  is. But now he starts to peel the
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  onion and now it's starts to play play itself out regarding
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  people that are not as bad. He just got used to that
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  emotion. So that's what I was telling
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  you. Help your enemy more than help
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  your friends. Even though the mitzvah that
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  you're doing is less a significant mitzvah, but the
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  outcome and what you're doing is you're the hope with its Rd.
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  You're controlling your, it's what you're really doing is
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  you're not allowing yourself to go down a road, which can be a
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  dangerous Rd. which tells you at its core that every person has
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  to be on top of that game. And say to myself, I'm not only
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  just going to do what's right, I'm also going to do things,
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  make sure to do things that develop me properly.
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  Which means at times I have a right to do what's right, but it
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  may develop me down the wrong road at times.
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  I have a right to be outspoken, to say my opinion, to be angry.
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  I have a right to even lash out. I have a right to cut that
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  person out, to ignore a person. All those things are your right
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  to certain people. How can you speak incorrect, but
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  you can very possibly have that reflect your existence and next
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  thing you know, the Kampali DNA, it's very difficult to stop at
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  one person. It's very, extremely difficult
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  to apply it to only certain people and to be the most
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  awesome guy. You know what I know many people
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  we know that are relatively decent people who have certain
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  people in their life that they don't get along with or that
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  they cut out. They start to get used to that
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  way and starts to play into other things.
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  Sometimes they cuddle, cut out a cousin, and then family becomes
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  even closer. Sometimes they cut out the they
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  have a fight with one person, they lash out and then it
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  becomes a little more frequent. This is just the way out.
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  I get, I get to know how it works.
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  If you give it an opening, it goes.
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  So what you need to do is, yes, you pick and choose the moments
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  in life that you shouldn't be a little bit on the strong side.
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  Sure, you should be a critical person at times, but you need to
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  be very careful. It's like walking something
• 20:36
  across a very tie, really. A tie rope bridge I need to walk
• 20:40
  across. I need to say what I have to say
• 20:43
  once in a blue moon I do. I need to maybe even get angry
• 20:46
  once in a while. When I do it, I have to be
• 20:49
  careful not to fall in, be careful not to cave.
• 20:53
  The same thing is true with the emotion of being critical with
• 20:55
  his cousins. To me, doubt being critical
• 20:57
  person, an outspoken person, an angry at times, a fighting
• 21:02
  person, protests, all these emotions that come from the
• 21:06
  strong side. I have that place in society.
• 21:09
  The reality is without these emotions, the world will not be
• 21:13
  kept in check. If you didn't have certain
• 21:17
  outspoken people, if every person was a soft guy, it says
• 21:21
  everything is wonderful and beautiful.
• 21:23
  You know what Sunny would look like, Even our community
• 21:26
  society, if there were no outspoken people at all who got
• 21:30
  upset when when the community allows something inappropriate,
• 21:33
  you know what these happen. These would continue and
• 21:36
  continue they do, but they would go even further because no one
• 21:40
  is going to stop it. Society needs such people to a
• 21:43
  degree. They need outspoken people.
• 21:46
  They got to be careful. You're going to be that person.
• 21:48
  You have to be careful not to allow it to become the DNA.
• 21:52
  The opposite is true as well. It can be.
• 21:55
  Missus. Sweetie.
• 21:56
  Miss a nice person, Missy. Yes.
• 21:58
  I thought everything is soft and sweet and wonderful and kind and
• 22:02
  you never allow yourself to ever stand up for what's right and
• 22:05
  nevertheless up to ever what we call protest, be outspoken, be
• 22:09
  like that, critical. And then as he said on Sunday,
• 22:13
  there's a term called a petty. A petty is that word a fool.
• 22:16
  A fool is the guy who just goes alone with everything.
• 22:19
  You go along with the flow too much, it's dangerous.
• 22:22
  You become outspoken, too much, it's dangerous.
• 22:25
  You need to find a very fine line.
• 22:28
  And when you do, you pick and choose your spots, you
• 22:32
  development. And this is one of the laws that
• 22:33
  we learned from Al Mishpati Mal Prasha.
• 22:36
  That's the idea. So that I will tell you it's
• 22:39
  more significant and important to help your enemy's animal with
• 22:42
  a slight of mazzfa as it's. Tired and actually it's supposed
• 22:45
  to be, says it or. As a basuk SE kita E hamor Sona,
• 22:51
  when you see the enemy of your donkey, you don't want to help.
• 22:57
  If Azo, you shouldn't be Tazzo be more says the Gemalas Pasuk
• 23:02
  or have lefrock your friend whom you love, you want to help
• 23:07
  unload. There's Sonia lit on and your
• 23:09
  enemy. You want to help him load
• 23:11
  Mitzvah the Sonia you have to help Quede de la Hoffa Dito says
• 23:15
  the camera and to overcome. It's a so the pasuk just says
• 23:19
  we're enemy. The Camara develops and says
• 23:21
  choice of language. Enemy is telling you this point.
• 23:24
  Get involved. Help him because it's good for
• 23:26
  your outcome. This is overall a team, and then
• 23:28
  the game over there says what kind of enemy?
• 23:31
  Someone says what kind of enemy Are we talking about?
• 23:33
  A total level enemy, A really bad guy.
• 23:36
  It doesn't matter if you adopt these V dot.
• 23:39
  I've seen it a million times, literally.
• 23:41
  I mean, it's a little exaggeration, but I've seen it
• 23:43
  so many times where people originally had a very solid
• 23:46
  opinion and they were strong in a certain area and before you
• 23:49
  know it, they became strong about everything.
• 23:51
  I've seen it the other way too. You have to be able to calm the
• 23:55
  fine calm of life and to be able to sit through and weave through
• 23:59
  what is good and what is bad. Don't allow you yet said to
• 24:03
  overcome me. That's what it's all leaves you.
• 24:04
  This mishpah. He was down for this.