What Is "Parshat Mishpatim" Doing in the Humash?

(1) These are the rules that you shall set before them:

(1) כי תקנה עבד עברי, “If you acquire a Jewish slave, etc.;” the reason why the Torah commences its list of social laws with this particular law is that the Israelites had recently been redeemed from slavery themselves, so that they had good reason to understand how important it is not to treat one of their own as they had been treated in Egypt. Even if an Israelite had committed a crime for which he had been sold, the maximum length of time he was allowed to have his freedom to choose his employer restricted was six years.

(1) ואלה המשפטים, in the previous paragraph the Torah spoke about the prohibition of coveting property belonging to someone else (20,13). This did not involve action; by contrast ואלה המשפטים, now the Torah speaks about laws governing the concrete nature of “אשר לרעך,” tangible matters belonging to your fellow man. (2) אשר תשים לפניהם. These are not positive commandments and negative commandments which apply to every Jew, but are applicable only if the occasion arises. Matters under discussion need to be adjudicated only if and when such situations occur in someone’s life.

(1) AND THESE ARE THE ORDINANCES WHICH THOU SHALT SET BEFORE THEM. The reason [why this whole section dealing with mishpatim — civil laws — is placed here, rather than being placed after the chukim — statutes — as is the order in the commandments given at Marah], is that G-d wanted to explain to them first the civil laws. Thus we find that the first of the Ten Commandments dealt with the obligation of knowing of the existence of G-d, and the second one with the prohibition against idolatry.... likewise, And these are the ordinances corresponds to Thou shalt not covet, for if a man does not know the laws of house and field or other possessions, he might think that they belong to him and thus covet them and take them for himself. This is why He said, thou shalt set before them just ordinances, which they should establish amongst themselves, so that they will not covet that which does not legally belong to them. And thus did the Rabbis say in Midrash Rabbah: “The whole Torah depends on justice; that is why the Holy One, blessed be He, gave the civil laws directly after the Ten Commandments.” Similarly G-d explains in this section of These are the ordinances additional laws about idolatry, the honor of parents, murder, and adultery — which are all mentioned in the Ten Commandments.... (He then offers another interpretation which was also stated by Rashi above.)

(1) Then [God] said to Moses, “Come up to יהוה, with Aaron, Nadab and Abihu, and seventy elders of Israel, and bow low from afar. (2) Moses alone shall come near יהוה; but the others shall not come near, nor shall the people come up with him.” (3) Moses went and repeated to the people all the commands of יהוה and all the rules; and all the people answered with one voice, saying, “All the things that יהוה has commanded we will do!” (4) Moses then wrote down all the commands of יהוה. Early in the morning, he set up an altar at the foot of the mountain, with twelve pillars for the twelve tribes of Israel. (5) He designated some assistants among the Israelites, and they offered burnt offerings and sacrificed bulls as offerings of well-being to יהוה. (6) Moses took one part of the blood and put it in basins, and the other part of the blood he dashed against the altar. (7) Then he took the record of the covenant and read it aloud to the people. And they said, “All that יהוה has spoken we will faithfully do!” (8) Moses took the blood and dashed it on the people and said, “This is the blood of the covenant that יהוה now makes with you concerning all these commands.”