10 Feb MISHPATIM: BEING A COMPLETE JEW

As part of the event of
Matan Torah, when
G-d revealed Himself
to Beneh Yisrael
and gave the Torah,
Moshe constructed
an altar and had sacrifices offered. We read
that Moshe placed half the blood in basins,
from which he later sprinkled blood on the
people, and he poured the other half on the
altar (Shemot 24:6).
Rashi, surprisingly, comments that the
division of the blood into two halves was
done by an angel. It would be impossible
for a human being to divide the blood in two
precisely equal halves, and so an angel was
sent from the heavens to do this.
We must wonder, why did Hashem find
it necessary to dispatch an angel for this
purpose? Why was it so critical for the
halves to be precisely equal? Would these
sacrifices have been in any way deficient if
one portion of blood was slightly larger than
the other?
Rav Yitzchak Hutner (1906-1980) answered
this question by exploring the symbolism of
the division of the blood at the time of Matan
Torah.
If we would ask most Jews to define the

term “religious Jew,” to describe the
defining characteristics of people referred to
with this term, most would likely mention
things like Shabbat observance, modest
dress, eating kosher, synagogue attendance
and daily Tefilot. People generally tend to
define “religious” as ritual observance. In
truth, however, these rituals are only half the
story. Ethical conduct, integrity, kindness
and sensitivity to others are no less a part
of Torah than praying three times a day,
Shabbat, Kashrut, and Seniut (modesty).
In fact, Rashi begins his comments to our
Parasha, Parashat Mishpatim, by noting the
significance of the first letter of this Parasha:
“VE’eleh Ha’mishpatim” – “AND these are
the statutes…” Rashi writes that this letter –
the conjunction “Ve-” (“And”) – indicates a
connection between the end of the previous
Parasha, which tells of the Revelation and
the Ten Commandments, and the civil laws
presented in Parashat Mishpatim. Just as the
Ten Commandments were proclaimed at
Mount Sinai, so were the laws of Parashat
Mishpatim given at Mount Sinai. We can
never draw a wedge between Torah and
ethical interpersonal conduct. The laws of
Parashat Mishpatim, which govern the way
we treat our fellow, are no less a part of the
Torah as any of the other Misvot.

So crucial is this message, Rav Hutner
explained, that Hashem sent an angel to
divide the sacrificial blood at the time of
Matan Torah into two precisely equal parts.
It was critical to convey the message that
neither half of Torah carries even slightly
more weight than the other. The two areas
of Torah life – our obligations to Hashem,
and our obligations to other people – are of
exactly the same level of importance, and
we must never allow ourselves to prioritize
or emphasize one over the other to even the
slightest degree.
It is likely no coincidence that Parashat
Mishpatim, the section in which this point
is expressed, is always read around the time
of 25 Shevat, the Yahrtzeit of Rav Yisrael
Salanter (1809-1883), founder of the Mussar
movement. Rav Yisrael placed very strong
emphasis on maintaining this balance, on not
allowing our pursuit of spiritual excellence
to result in compromises in our Middot.
One famous example is the time when his
students approached him before they went
to bake Masot in preparation for Pesach, to
ask which stringencies are proper for them
to observe when baking Masot.
“Be very careful not to yell at the woman in
charge of cleaning the factory,” Rav Yisrael
replied. “She’s a widow. Concern for her

feelings is the most important stringency
you should observe.”
Rav Yisrael feared that in the students’
concern to maintain the strictest Halachic
standards for the Masot, they might neglect
the more basic religious obligation to speak
to widows with sensitivity and respect.
As we approach his Yahrtzeit, let us
internalize this vitally important lesson, and
ensure to ascribe the same degree importance
to both parts of the Torah, because this is
what being a complete Jew means.