Mishpatim
Exodus 21:1–24:18 

 By Guest Torah Blogger, Jen Smith

Parashat Mishpatim begins: “And these are the laws that you shall set before them.” (Exodus 21:1) 

After the big show at Sinai, where God’s voice thundered in revelation, you might expect the Torah to remain in the supernatural realm of miracles and divine mystery. Instead, it turns to the laws of daily life – compensation for damage to people or property, ethical treatment of workers, and even the proper care of animals. However, hidden within these laws is something infinitely deeper: the fusion of justice and holiness (din and rachamim), law and love. 

We also hear the haunting verse that defines the Jewish people:  “Do not oppress the stranger, for you know the soul of the stranger, since you were strangers in the land of Egypt.” (Exodus 23:9) 

This verse resonates deeply today. The people of Israel know what it means to be vulnerable. We know the pain of oppression, of exile, of being at the mercy of those who see us as sub-human. And tragically, we have seen that pain once again in the murder of the Bibas family and other hostages taken from their homes, brutalized, and executed without mercy. 

How do we, as Jews, respond to such evil?  The Zohar teaches that every human soul contains a spark of divine light, a piece of the Ein Sof, the Infinite. Our tradition teaches that when life is taken unjustly, that diving spark cries out. Just as the blood of Abel cried from the earth when Cain murdered him (Genesis 4:10), so too do the souls of the Bibas family, Oded Lifshitz, and of every innocent life and hostage lost since the atrocities of October 7. 

The Kabbalists speak of a cosmic battle between the forces of holiness (kedushah) and those of the “other side” (sitra achra), or the force of darkness. When innocent lives are destroyed, it is not just an earthly crime; it is considered as a tear in the spiritual fabric of the universe. We mourn not only the loss of life but the attack on the God’s divine presence itself. 

Yet, Jewish wisdom teaches that even in the face of utter cruelty, we must never become like our enemies. The Torah warns, “Do not follow the ways of the nations” (Leviticus 18:3). We respond to evil with strength, but we do not sacrifice our humanity. Justice is not vengeance. Strength is not cruelty. 

Mishpatim demands action. It tells us that a moral society is not built solely upon faith and ritual, but rather on laws and justice. “You shall not murder” (Exodus 20:13) is not a suggestion; it is a divine imperative. In fact, when innocent blood is spilled, the Torah does not allow us to turn away. Instead, we must demand justice, defend the innocent, and ensure that those who seek to destroy are stopped. 

But punishment is just one part of justice – Justice is also about memory. The greatest crime the Amalekites committed was not just their attack on the weak, but their desire to erase the Israelites from history. Zachor! Remember! We will not allow the names of our murdered brothers and sisters to fade. 

The Talmud teaches: “Whoever destroys a single life, it is as if they have destroyed an entire world.” (Sanhedrin 37a)  

The Bibas family was an entire world. Every hostage taken, every child, every mother, every father – each was an irreplaceable reflection of God’s image. And so, while our response must be driven by justice, it must also be driven by light. Every mitzvah we undertake, every act of kindness, every prayer, and every moment we choose to bring holiness into the world, we push back against the darkness. 

Mishpatim reminds us that law and morality are inseparable. When we uphold truth, when we stand for what is right, we do more than fight evil – we affirm that we are B’tzelem Elochim, created in the image of God, and therefore, we cannot be erased. 

May the souls of the Bibas family and all the murdered hostages be bound in the bonds of eternal life. And may we, through our actions, ensure that their memory is a blessing and a light in a dark world. 

Shabbat Shalom.