From Tragedy to Triumph: Lessons in Dignity and Unity from Parashat Mishpatim

Introduction: Finding Strength Through Torah in Times of Sorrow

In times of heartache, we turn to the eternal wisdom of Torah for comfort and guidance. This week, we mourn the passing of Mrs. Kastner of Antwerp, a beloved teacher whose kindness and dedication touched countless lives. Her legacy of resilience and love inspires us all. As I reflect on her memory, and on the soul of my dear husband Ben Yehuda, I turn to the teachings of Parashat Mishpatim to explore how we can transform our world—reducing cruelty and division, and increasing love, compassion, and unity.

The Foundation of a Just Society: Din, Shalom, and Emet

Parashat Mishpatim concludes the six-week period known as Shovavim, a time dedicated to spiritual introspection, focusing on the Exodus from Egypt and Matan Torah.

The parasha opens with the words: “These are the laws”—social laws that govern our everyday interactions. Remarkably, the Torah emphasizes the role of judges both before and after Matan Torah. Yisro advised Moshe to appoint judges; now, after receiving the Torah, we are reminded that a Jew should seek justice only before a Jewish court.

The Midrash explains the repetition of the phrase “asher tasim lifneihem”—“that you shall place before them.” Just as the Sanhedrin sat near the Beit HaMikdash, signifying the holiness of justice, so too is the role of judges central to the spiritual fabric of society.

A beautiful teaching from Chazal connects this idea to creation itself. On the third day, Hashem declared: “Let the earth sprout grass” (tadshe haaretz deshe). The word deshe (דשה) hints at the three pillars of a just world:

• Din (Law) — fair, righteous judgment with compassion

• Shalom (Peace) — harmonious living

• Emet (Truth) — unwavering honesty and integrity

A society grounded in these values fosters genuine justice—not rigid rules, but a balanced pursuit of righteousness, peace, and truth.

The Four Types of Damage: Their Deeper Spiritual Lessons

Parashat Mishpatim outlines four main categories of damages (nezikin), each reflecting deeper spiritual truths:

1. Shor (Ox) — damage by a free-roaming ox, alluding to the Chet HaEgel (Golden Calf), linked to idolatry and the Babylonian exile.

2. Bor (Pit) — injury from an open pit, recalling Yosef’s brothers and internal strife, linked to the Purim-era exile.

3. Maveh (Eating) — damage by an animal grazing on another’s property, evoking Adam’s sin and the Greek exile’s spiritual challenges.

4. Hev’er (Fire) — fire damage, alluding to the Chet HaMeraglim (Sin of the Spies) and the destruction of both Batei Mikdash.

These categories teach that behind every exile or tragedy lies a spiritual root: jealousy (kinah), desire (ta’avah), and the quest for honor (kavod). Judges are entrusted with healing these ailments by restoring Din, Shalom, and Emet to society.

The Power of Dignity: Respect for Every Human Being

At the heart of Mishpatim is the principle of human dignity. After the people declared “Na’aseh v’nishma”—“we will do and we will hear”—the Torah commands that altars be built without steps, so as not to expose a Kohen’s body immodestly. If such care is given to stone, how much more so must we honor human beings, created b’tzelem Elokim.

The laws of the Eved Ivri (Hebrew servant) reinforce this: a person who sells themselves due to poverty must be treated with dignity—given the best accommodations and treated with compassion. Similarly, a young girl sold into servitude must be respected fully.

Another remarkable law concerns a thief: one who steals an ox pays more than one who steals a calf. Why? Because the calf thief suffers public shame by carrying it on his shoulders. The Torah shows sensitivity even to this emotional suffering.

Overcoming Cruelty: The Example of Rabbi Yehuda HaNasi

One of the mitzvot in Mishpatim—“Do not cook a kid in its mother’s milk”—teaches us to uproot cruelty from our hearts.

The Gemara tells of Rabbi Yehuda HaNasi: when a frightened calf sought refuge under his cloak, he dismissed it, saying “Go, this is your destiny.” For this small lapse in compassion, he endured suffering for 13 years—until he saved a small creature, showing renewed sensitivity. This teaches us that even subtle acts of kindness or cruelty matter deeply.

The Sapphire Brick: A Symbol of Divine Empathy

At the conclusion of the parasha, the Torah describes a vision: “Under His feet was like sapphire brick, like the heavens in purity.” The Midrash explains that this “brick” mirrored the bricks used by Bnei Yisrael during their harsh slavery in Egypt. Hashem displays it to show, “I was with you in your suffering.”

Our pain is never forgotten. Through the trials we endure, Hashem refines us like diamonds.

Conclusion: Building a World of Compassion and Unity

In times of grief, Parashat Mishpatim reminds us of our purpose: to build a society anchored in Din, Shalom, and Emet—a world where every person is treated with dignity and compassion.

Let us follow the example of Moshe Rabbeinu, always advocating for those in pain. By internalizing these lessons, we can transform personal sorrow and collective tragedy into opportunities for growth, healing, and unity—until we merit to share only simchas together.

Shabbat Shalom from Yerushalayim.