Mishpatim, Simcha, and Self-Worth: Torah Lessons for Chodesh Adar

A Gut Chodesh, dear friends.

As we enter Chodesh Adar, may Hashem send yeshuos (salvations), refuos (healings), and nechamos (comforts) to all those in need. May this month be transformed into a time of light and joy for Am Yisrael, and may we soon see the return of all those still held captive.

This week, I send you this message l’ilui nishmas (for the elevation of the soul of) my dear husband, z”l (of blessed memory), and l’ilui nishmas Harav Lieberman, zt”l (of blessed memory), whose yahrzeit was just a few days ago. Rav Lieberman’s boundless ahavas Yisrael (love of Israel), thoughtful insights, and quiet dignity continue to inspire all who knew him. Yehi zichro baruch (May his memory be blessed).

The Power and Message of Rosh Chodesh

Rosh Chodesh brings with it a unique spiritual opportunity. In the time of the Beis HaMikdash (Holy Temple), besides the Mussaf offering, a Korban Chatas—a sin offering—was brought. Why a sin offering on Rosh Chodesh? What sin was committed?

The Midrash gives us a remarkable answer. Hashem says, “Bring a kaparah (atonement) for Me—for I diminished the moon.” This refers to the Midrashic dialogue between the moon and HaKadosh Baruch Hu, when the moon argued that two rulers (the sun and moon) could not reign under one crown. Hashem responded, “You are right,” and diminished the moon.

The moon’s shrinking represents the world’s first expression of jealousy. But Hashem reassures the moon—and us—that this apparent diminishment is not a punishment but a purpose.

• Unlike the sun, which remains constant, the moon waxes and wanes.

• It grows. And in that growth lies its greatness.

The moon symbolizes Am Yisrael. Even in times of darkness or diminishment, we are a people who rise, who rebuild, who shine anew. This is especially true in the month of Adar, the month of hidden miracles and revealed simcha (joy).

Mishpatim: Bringing Har Sinai Into Our Homes

After last week’s dramatic Parashas Yisro, with its thunderous Matan Torah (Giving of the Torah), Parashas Mishpatim may seem less spiritually stirring. Instead of thunder and lightning, we are met with practical laws—60 mitzvot (commandments) governing daily interactions: damages, responsibilities, relationships.

But Chazal (our Sages) teach us that even these mishpatim were given with the same dramatic revelation—kolos u’vrakim (voices and lightning)—as the Ten Commandments. Why? Because Hashem is teaching us a profound truth: Living with integrity, treating others with dignity, building a just and compassionate society—these are also spiritual acts.

As Rashi teaches at the end of Parashas Yisro, even the stones of the Mizbeach (altar) were to be treated with respect. We weren’t allowed to ascend the altar using steps, to avoid revealing even a hint of disrespect—even to inanimate stones!

Kal vachomer—how much more so must we honor human beings, each created b’tzelem Elokim (in the image of G-d). If the Torah demands dignity for stones, surely it demands we treat others with deep respect, regardless of who they are.

Parashas Mishpatim: Dignity in Daily Life

The Parasha begins with the laws of the eved Ivri, the Jewish slave. Am Yisrael had just emerged from slavery in Mitzrayim. Hashem reminds us: You know what it feels like to be oppressed—don’t repeat that cycle.

A Jew can become an eved only under limited circumstances—usually when he has stolen and cannot repay. Rather than imprison him, the Torah rehabilitates him through service. But with one condition: he must be treated with honor.

• “Koneh eved, koneh adon” (One who acquires a slave, acquires a master).

• If there is only one bed in the house, the eved gets it—not the master.

Why? Because respect rebuilds self-worth. And a person who feels respected is more likely to return to his true self.

This principle applies throughout the Parasha:

• The laws of damages (nezikin) teach us responsibility and accountability.

• The laws of judges teach us fairness, boundaries, and morality.

• The placement of the Sanhedrin (Jewish high court) next to the Mizbeach teaches that justice is not just practical—it is sacred.

Why We Seek Jewish Justice

Chazal warn us not to go to secular courts (arkaos) even if the outcome would be the same as in Beis Din (Jewish court). Why?

• Because secular courts seek order—but Beis Din seeks truth.

• The Dayan (judge) in Am Yisrael is not only a judge; he is a guide, helping people grow spiritually, aiming for tikkun (rectification) and Olam Haba (the World to Come), not just resolution.

Even Bnei Noach (non-Jews) were commanded to establish courts of law—dinim. Why? Because without justice, society crumbles. But Torah justice builds Shalom (peace), a peace rooted in emet (truth) and chesed (kindness).

Restoring the Dignity of the Individual

My father, zt”l, often quoted the halacha: If you see the donkey of your enemy struggling under a load, you must help—even before helping your friend.

Why? Because the Torah understands the nature of the heart.

• Helping your friend is easy.

• Helping your enemy—that’s transformative. It creates healing. It breaks barriers. It restores tzelem Elokim.

In every halacha, the Torah reminds us: You are responsible for your fellow Jew’s dignity.

Adar: A Time to Renew, Repair, and Rejoice

As we enter Adar, let us carry this message close to our hearts: Simcha is not just an emotion—it’s a spiritual state rooted in growth, in dignity, in seeing the light of Hashem in every soul.

Like the moon, we wax and wane. But we never disappear. We rise again, brighter and stronger.

Let us build homes of respect. Societies of compassion. Lives of integrity.

And may this Chodesh Adar bring us all personal and national yeshuos, and may the light of our growth usher in days of geulah (redemption), speedily and joyously, b’ezras Hashem (with G-d's help).