VOLUME 109 NUMBER 6
Shevat 30, 5784
February 9, 2024
PARSHAS MISHPATIM
Candlelighting Time 5:10 PM
We are introduced in the parsha to a very interesting concept of owning a Jewish slave. Specifically, we are dealing with one who has stolen and was unable to repay for his robbery. The Beis Din, the Jewish court system, sells the burglar in order to pay the debt and after six years he is freed. However, there is a clause that if the slave wishes to remain with his master he may do so. In order to extend his bondage, we pierced his ear with an awl and this is to remind him that the ear that heard on Mt. Sinai that one should not steal has transgressed that prohibition and he should repent and never do it again. Also piercing his ear reminds him of the Torah’s mandate that we are only duty-bound to Hashem and not to anyone else. Both of these messages seem to be skewed. This individual that stole has already paid his debt to the victim and indeed would he have wanted to stay independent he would have been allowed to. Why are we reminding him of his previous aggression since he has apparently rectified that crime and is now moving on. Furthermore, if it is so egregious to continue his indentured slavery, then why are we allowing it?
In general, why was it necessary to allow this situation where the burglar becomes a slave which connotes a certain lack of importance. Our sages teach us that one who becomes a slave has actually gained because his master must treat him with such respect that it is considered as though his master has acquired an overseer. He may not overwork him nor can he subject him to futile tasks. Indeed, if they lack appropriate bedding, the slave is entitled to it and not the master. So, although he is a slave we treat him gingerly. Although he is the former burglar the Torah attempts to reform his self-image and rehabilitate so that he may reenter society on a novel level that ignores his former disgrace. Although he is allowed, at the master’s discretion, to live with a non-Jewess in order to provide his master with slaves, the Torah also recognizes the need for the master to economically gain from his slave as well.
However, the Chasam Sofer explains, here is the caveat. This ignominious individual was given the opportunity to elevate himself and escape from his former degraded status as a burglar and truly reform. But, at the end of his service he states that he loves his wife and children. Keep in mind that his wife is not really married to him because she is not Jewish and since she isn’t her kids are also not Jewish. Yet, he is resigned to the fact that he belongs in this type of a situation with this kind of life. At this point, his master is no longer obligated to treat him with kid gloves. Rather, he may overwork him as he sees fit. He abused his opportunity in such a pitiful manner, that we still remind him of his illustrious legacy which he has trounced.
There is a double take from this unfortunate situation. Firstly, Hashem accommodates us as we deserve. We have to take the steps to ensure that Hashem will indeed respond in kind. Also, as undeserving as we may be, we still always know that Hashem is only as far as we position him.
A BYTE FOR SHABBOS
We reside in a world of cause and effect. If we distress a widow or an orphan, then the punishment is a Divine retribution. In Radin there was an episode where a poor widow was evicted by her cruel landlord. The city was up in arms but he would not listen to anyone. Many years later, he was bitten by a mad dog and suffered a terrible death. The Chofetz Chaim commented that although it occurred many years later, he received his just castigation.
GOOD SHABBOS
AS THE UNFORTUNATE WAR IN ISRAEL CONTINUES AND BEGINS TO WIDEN WITH OTHERS IN THE REGION SUPPORTED BY IRAN, WE ARE SHAKEN WITH THE STORIES THAT WE HEAR ABOUT THE HOSTAGES. THEIR TORTURE, ABUSE AND INHUMANE CONDITIONS ARE A SOURCE OF DISCOMFORT AND PAIN FOR US. WE DAVEN DAILY TO HASHEM TO PLEASE BRING THEM HOME SOON AND SAFELY.
