The Torah’s Interpersonal Code

Parashat Mishpatim presents a lengthy series of civil laws governing a wide range of circumstances. These laws deal with situations such as theft, property damage, bodily harm, lending money, people entrusted with somebody’s object which was lost or ruined, and other cases. The Torah introduces this section by stating, “Ve’eleh Ha’mishpatim Asher Tasim Lifnehem” – “These are the statutes which you shall place before them.” The simple meaning of this verse is that G-d commanded Moshe to “place” – that is, to present, or teach – these laws to the people. Rav Moshe Alshich (Safed, 1508-1593), however, offers a deeper explanation of this introductory verse. He writes that people might wonder why we need the Torah to provide us with a system of civil law. After all, the goal of resolving civil disputes and maintaining peace in society can be achieved through man-made laws, devised by wise legal scholars. We readily understand that the way to serve G-d, our ritual obligations and restrictions, require divine commands, because only He can decide how He should be served. But why was it necessary for the Torah to introduce its own system of civil laws, if human beings are capable of formulating their own set of laws? Rav Moshe Alshich writes that this question is predicated on a fundamentally mistaken assumption – that the Mishpatim, the Torah’s interpersonal code, is aimed solely at maintaining peace and harmony in society. If this were the sole purpose of the Torah’s civil laws, then indeed, we would rightfully wonder why such a system is necessary. But this is not true at all. Rav Moshe Alshich writes that the Torah’s civil laws are Misvot, spiritually charged obligations, no less than the Misvot Ben Adam La’Makom (between man and G-d). Just as we perform a spiritually powerful act when we put on Tefillin, recite Kedusha, and fulfill other Misvot, we likewise perform a spiritually powerful act every time we pay a worker on time, lend without charging interest, compensate for damages we caused, and fulfill our other obligations to our fellow man. The Torah’s interpersonal code is inherently sacred, laden with spirituality, just like the ritual Misvot that we observe. And, Rav Moshe Alshich adds, just as we create an angel every time we perform one of the Misvot Ben Adam La’Makom, so do we create an angel every time we perform one of the Misvot Ben Adam La’habero (between man and his fellow). This, Rav Moshe Alshich writes, is the meaning of the verse, “Ve’eleh Ha’mishpatim Asher Tasim Lifnehem.” G-d was telling Moshe that observing these laws – just like observing the Torah’s other commands – has the effect of creating angels who remain with us and protect us for all time. Moshe was told to “place” these laws “before” us, meaning, to empower us by teaching us these laws, through which we have the ability to produce new angels. The Alshich here reminds us that we must never distinguish between the two basic categories of Torah law – our obligations to Hashem, and our obligations to one another. Both are integral components of Torah life. Treating other people with kindness, respect, courtesy and integrity is no less a Misva than prayer, Torah study, Tefillin or Mezuza. The Misvot we fulfill in our interpersonal relations are sacred, and bring us great merit and great rewards, just like any other Misva.