Mishpatim (מִּשְׁפָּטִים — Hebrew for “laws,” the second word of the parshah) is the eighteenth weekly Torah portion (parshah) in the annual Jewish cycle of Torah reading and the sixth in the book of Exodus. It constitutes Jews in the Diaspora read it the eighteenth Sabbath after Simchat Torah, generally in February.

As the parshah sets out some of the laws of Passover, Jews also read part of the parshah, as the initial Torah reading for the second intermediate day (Chol HaMoed) of Passover.

Jews also read the first part of parshah Ki Tisa, regarding the half-shekel head tax, as the maftir Torah reading on the special Sabbath Shabbat Shekalim, which often falls on the same Sabbath as parshah Mishpatim (as it does in 2012, 2013, 2015, and 2017).

Summary

)]] God told Moses to give the people a series of laws (see "Commandments" below), which some scholars call the Covenant Code. (])

God invited Moses, Aaron, Nadab, Abihu, and 70 elders to bow to God from afar. () Moses repeated the commandments to the people, who answered: “All the things that the Lord has commanded we will do!” () Moses then wrote the commandments down. () He set up an altar and some young Israelite men offered sacrifices. () Moses read the covenant aloud to the people, who once again affirmed that they would follow it. () Moses took blood from the sacrifices and dashed it on the people. ()

Moses, Aaron, Nadab, Abihu, and the 70 elders of Israel then ascended, saw God, ate, and drank. ()

Moses and Joshua arose, and Moses ascended Mount Sinai, leaving Aaron and Hur in charge of legal matters. () A cloud covered the mountain, hiding the Presence of the Lord for six days, appearing to the Israelites as a fire on the top of the mountain. () Moses went inside the cloud and remained on the mountain 40 days and nights. ()

In inner-biblical interpretation

Exodus chapter 23

Passover

)]] refers to the Festival of Passover. In the Hebrew Bible, Passover is called: “Passover” (Pesach, פֶּסַח) ( 21, 27, 43, 48; Numbers 4–6, 10, 12–14; Deuteronomy 5–6; Joshua 2 Kings Ezekiel Ezra 2 Chronicles 5, 15, 17–18; 6–9, 11, 13, 16–19); “The Feast of Unleavened Bread” (Chag haMatzot, חַג הַמַּצּוֹת) ( 21; ); and “A holy convocation” or “a solemn assembly” (mikrah kodesh, מִקְרָא-קֹדֶשׁ) ( 25).

Some explain the double nomenclature of “Passover” and “Feast of Unleavened Bread” as referring to two separate feasts that the Israelites combined sometime between the Exodus and when the Biblical text became settled. (See, e.g., W. Gunther Plaut. The Torah: A Modern Commentary, 456. New York: Union of American Hebrew Congregations, 1981. ISBN 0-8074-0055-6.) and indicate that the dedication of the firstborn also became associated with the festival.

Some believe that the “Feast of Unleavened Bread” was an agricultural festival at which the Israelites celebrated the beginning of the grain harvest. Moses may have had this festival in mind when in and he petitioned Pharaoh to let the Israelites go to celebrate a feast in the wilderness. (Plaut, at 464.)

“Passover,” on the other hand, was associated with a thanksgiving sacrifice of a lamb, also called “the Passover,” “the Passover lamb,” or “the Passover offering.” ( 21, 27, 43, 48; 5–6; 17–18; 6–9, 11, 13.)

and and 5, and direct “Passover” to take place on the evening of the fourteenth of Aviv (Nisan in the Hebrew calendar after the Babylonian captivity). and confirm that practice. and and direct the “Feast of Unleavened Bread” to take place over seven days and and direct that it begin on the fifteenth of the month. Some believe that the propinquity of the dates of the two festivals led to their confusion and merger. (Plaut, at 464.)

and 27 link the word “Passover” (Pesach, פֶּסַח) to God’s act to “pass over” (pasach, פָסַח) the Israelites’ houses in the plague of the firstborn. In the Torah, the consolidated Passover and Feast of Unleavened Bread thus commemorate the Israelites’ liberation from Egypt. ( 3, 6.)

The Hebrew Bible frequently notes the Israelites’ observance of Passover at turning points in their history. reports God’s direction to the Israelites to observe Passover in the wilderness of Sinai on the anniversary of their liberation from Egypt. reports that upon entering the Promised Land, the Israelites kept the Passover on the plains of Jericho and ate unleavened cakes and parched corn, produce of the land, the next day. reports that King Josiah commanded the Israelites to keep the Passover in Jerusalem as part of Josiah’s reforms, but also notes that the Israelites had not kept such a Passover from the days of the Biblical judges nor in all the days of the kings of Israel or the kings of Judah, calling into question the observance of even Kings David and Solomon. The more reverent however, reports that Solomon offered sacrifices on the festivals, including the Feast of Unleavened Bread. And reports King Hezekiah’s observance of a second Passover anew, as sufficient numbers of neither the priests nor the people were prepared to do so before then. And reports that the Israelites returned from the Babylonian captivity observed Passover, ate the Passover lamb, and kept the Feast of Unleavened Bread seven days with joy.

Sukkot

And refers to the Festival of Sukkot. In the Hebrew Bible, Sukkot is called: “The Feast of Tabernacles (or Booths)” (Leviticus 16; Zechariah 18, 19; ); (1723 engraving by Bernard Picart)]] “The Feast of Ingathering” ( ); “The Feast” or “the festival” ( 65; ); “The Feast of the Lord” ( Judges ); “The festival of the seventh month” ( Nehemiah ); and “A holy convocation” or “a sacred occasion” ().

Sukkot’s agricultural origin is evident from the name "The Feast of Ingathering," from the ceremonies accompanying it, and from the season and occasion of its celebration: "At the end of the year when you gather in your labors out of the field" (); "after you have gathered in from your threshing-floor and from your winepress." () It was a thanksgiving for the fruit harvest. (Compare .) And in what may explain the festival’s name, Isaiah reports that grape harvesters kept booths in their vineyards. (Isaiah ) Coming as it did at the completion of the harvest, Sukkot was regarded as a general thanksgiving for the bounty of nature in the year that had passed.

Sukkot became one of the most important feasts in Judaism, as indicated by its designation as “the Feast of the Lord” ( ) or simply “the Feast.” ( 65; ) Perhaps because of its wide attendance, Sukkot became the appropriate time for important state ceremonies. Moses instructed the children of Israel to gather for a reading of the Law during Sukkot every seventh year. () King Solomon dedicated the Temple in Jerusalem on Sukkot. ( ) And Sukkot was the first sacred occasion observed after the resumption of sacrifices in Jerusalem after the Babylonian captivity. ()

In the time of Nehemiah, after the Babylonian captivity, the Israelites celebrated Sukkot by making and dwelling in booths, a practice of which Nehemiah reports: “the Israelites had not done so from the days of Joshua.” () In a practice related to that of the Four Species, Nehemiah also reports that the Israelites found in the Law the commandment that they “go out to the mountains and bring leafy branches of olive trees, pine trees, myrtles, palms and [other] leafy trees to make booths.” () In God told Moses to command the people: “On the first day you shall take the product of hadar trees, branches of palm trees, boughs of leafy trees, and willows of the brook,” and “You shall live in booths seven days; all citizens in Israel shall live in booths, in order that future generations may know that I made the Israelite people live in booths when I brought them out of the land of Egypt.” () The book of Numbers, however, indicates that while in the wilderness, the Israelites dwelt in tents. ( ) Some secular scholars consider (the commandments regarding booths and the four species) to be an insertion by a late redactor. (E.g., Richard Elliott Friedman. The Bible with Sources Revealed, 228–29. New York: HarperSanFrancisco, 2003.)

Jeroboam son of Nebat, King of the northern Kingdom of Israel, whom describes as practicing “his evil way,” celebrated a festival on the fifteenth day of the eighth month, one month after Sukkot, “in imitation of the festival in Judah.” () “While Jeroboam was standing on the altar to present the offering, the man of God, at the command of the Lord, cried out against the altar” in disapproval. ()

According to Zechariah, in the messianic era, Sukkot will become a universal festival, and all nations will make pilgrimages annually to Jerusalem to celebrate the feast there. ()

Haggadah)]]

In classical rabbinic interpretation

Exodus chapter 21

Rabbi Akiva deduced from the words “now these are the ordinances that you shall put before them” in that the teacher must wherever possible explain to the student the reasons behind the commandments. (Babylonian Talmud Eruvin 54b.)

The Mishnah interpreted the language of to teach that a man could sell his daughter, but a woman could not sell her daughter. (Mishnah Sotah 3:8; Babylonian Talmud Sotah 23a.)

Rabbi Eliezer interpreted the conjugal duty of to require relations: for men of independence, every day; for laborers, twice a week; for donkey-drivers, once a week; for camel-drivers, once in 30 days; for sailors, once in six months. (Mishnah Ketubot 5:6; Babylonian Talmud Ketubot 61b.)

Chapter 2 of tractate Makkot in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the cities of refuge in and (Mishnah Makkot 2:1–8; Tosefta Makkot 2:1–3:10; Jerusalem Talmud Makkot 1a–; Babylonian Talmud Makkot 7a–13a.)

The Mishnah taught that those who killed in error went into banishment. One would go into banishment if, for example, while one was pushing a roller on a roof, the roller slipped over, fell, and killed someone. One would go into banishment if while one was lowering a cask, it fell down and killed someone. One would go into banishment if while coming down a ladder, one fell and killed someone. But one would not go into banishment if while pulling up the roller it fell back and killed someone, or while raising a bucket the rope snapped and the falling bucket killed someone, or while going up a ladder one fell down and killed someone. The Mishnah’s general principle was that whenever the death occurred in the course of a downward movement, the culpable person went into banishment, but if the death did not occur in the course of a downward movement, the person did not go into banishment. If while chopping wood, the iron slipped from the ax handle and killed someone, Rabbi taught that the person did not go into banishment, but the sages said that the person did go into banishment. If from the split log rebounding killed someone, Rabbi said that the person went into banishment, but the sages said that the person did not go into banishment. (Mishnah Makkot 2:1; Babylonian Talmud Makkot 7a–b.)

Rabbi Jose bar Judah taught that to begin with, they sent a slayer to a city of refuge, whether the slayer killed intentionally or not. Then the court sent and brought the slayer back from the city of refuge. The Court executed whomever the court found guilty of a capital crime, and the court acquitted whomever the court found not guilty of a capital crime. The court restored to the city of refuge whomever the court found liable to banishment, as ordained, “And the congregation shall restore him to the city of refuge from where he had fled.” (Mishnah Makkot 2:6; Babylonian Talmud Makkot 9b.) also says, “The manslayer . . . shall dwell therein until the death of the high priest, who was anointed with the holy oil,” but the Mishnah taught that the death of a high priest who had been anointed with the holy anointing oil, the death of a high priest who had been consecrated by the many vestments, or the death of a high priest who had retired from his office each equally made possible the return of the slayer. Rabbi Judah said that the death of a priest who had been anointed for war also permitted the return of the slayer. Because of these laws, mothers of high priests would provide food and clothing for the slayers in cities of refuge so that the slayers might not pray for the high priest’s death. (Mishnah Makkot 2:6; Babylonian Talmud Makkot 11a.) If the high priest died at the conclusion of the slayer’s trial, the slayer did not go into banishment. If, however, the high priests died before the trial was concluded and another high priest was appointed in his stead and then the trial concluded, the slayer returned home after the new high priest’s death. (Mishnah Makkot 2:6; Babylonian Talmud Makkot 11b.)

The Gemara taught that the words “eye for eye” in meant pecuniary compensation. Rabbi Simon ben Yohai asked those who would take the words literally how they would enforce equal justice where a blind man put out the eye of another man, or an amputee cut off the hand of another, or where a lame person broke the leg of another. The school of Rabbi Ishmael cited the words “so shall it be given to him” in and deduced that the word “give” could apply only to pecuniary compensation. The school of Rabbi Hiyya cited the words “hand for hand” in the parallel discussion in to mean that an article was given from hand to hand, namely money. Abaye reported that a sage of the school of Hezekiah taught that said “eye for eye” and “life for life,” but not “life and eye for eye,” and it could sometimes happen that eye and life would be taken for an eye, as when the offender died while being blinded. Rav Papa said in the name of Raba that referred explicitly to healing, and the verse would not make sense if one assumed that retaliation was meant. And Rav Ashi taught that the principle of pecuniary compensation could be derived from the analogous use of the term “for” in in the expression “eye for eye” and in in the expression “he shall surely pay ox for ox.” As the latter case plainly indicated pecuniary compensation, so must the former. (Babylonian Talmud Bava Kamma 84a.)

Tractate Bava Kamma in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of damages related to oxen in 35–36, pits in men who steal livestock in crop-destroying beasts in fires in and related torts. (Mishnah Bava Kamma 1:1–10:10; Tosefta Bava Kamma 1:1–11:18; Jerusalem Talmud Bava Kamma 1a–; Babylonian Talmud Bava Kamma 2a–119b.)

Exodus chapter 22

The Mishnah interpreted the language of to teach that a man was sold to make restitution for his theft, but a woman was not sold for her theft. (Mishnah Sotah 3:8; Babylonian Talmud Sotah 23a.)

Rabbi Ishmael and Rabbi Akiba differed over the meaning of the word “his” in the clause “of the best of his own field, and of the best of his own vineyard, shall he make restitution” in Rabbi Ishmael read to require the damager to compensate the injured party out of property equivalent to the injured party’s best property, whereas Rabbi Akiba read to require the damager to compensate the injured party out of the damager’s best property. The Mishnah required that a damager compensates for damage done out of the damager’s best quality property. (Mishnah Gittin 5:1; Babylonian Talmud Gittin 48b.) The Gemara explained that the Mishnah imposed this high penalty because requires it, and imposes this penalty to discourage the doing of damage. (Babylonian Talmud Gittin 48b–49b.)

Rabbi Samuel bar Nahmani in the name of Rabbi Johanan interpreted the account of spreading fire in as an application of the general principle that calamity comes upon the world only when there are wicked persons (represented by the thorns) in the world, and its effects always manifest themselves first upon the righteous (represented by the grain). (Babylonian Talmud Bava Kamma 60a.)

Rabbi Isaac the smith interpreted homiletically to teach that God has taken responsibility to rebuild the Temple, as God allowed the fire of man’s sin to go out of Zion to destroy it, as Lamentations reports, “He has kindled a fire in Zion, which has devoured the foundations thereof,” and God will nonetheless rebuild them, as reports, “For I, says the Lord, will be to her a wall of fire round about, and I will be the glory in the midst of her.” (Babylonian Talmud Bava Kamma 60b.)

Portions of the latter chapters of Tractate Bava Metzia in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of bailment in (Mishnah Bava Metzia 7:8–8:3; Tosefta Bava Metzia 7:9–8:1; Jerusalem Talmud Bava Metzia; Babylonian Talmud Bava Metzia 93a–99b.) The Mishnah identified four categories of guardians (shomrim): (1) an unpaid custodian (), (2) a borrower (), (3) a paid custodian (), and (4) a renter (). The Mishnah summarized the law when damage befell the property in question: An unpaid custodian must swear for everything and bears no liability, a borrower must pay in all cases, a paid custodian or a renter must swear concerning an animal that was injured, captured, or died, but must pay for loss or theft. (Mishnah Bava Metzia 7:8; Babylonian Talmud Bava Metzia 93a.)

Rabbah explained that the Torah in requires those who admit to a part of a claim against them to take an oath, because the law presumes that no debtor is so brazen in the face of a creditor as to deny the debt entirely. (Babylonian Talmud Ketubot 18a.)

Rabbi Haninah and Rabbi Johanan differed over whether sorcery like that in had real power. (Babylonian Talmud Sanhedrin 67b.)

Rabbi Eliezer the Great noted that the Torah warns about kindness to the stranger (ger) no less than 36 times, and some say 46 times (including twice in Parshah Mishpatim, in and ). (Babylonian Talmud Bava Metzia 59b.)

Citing to apply to verbal wrongs, the Mishnah taught that one must not say to a repentant sinner, “remember your former deeds,” and one must not taunt a child of converts saying, “remember the deeds of your ancestors.” (Mishnah Bava Metzia 4:10; Babylonian Talmud Bava Metzia 58b.) Similarly, a Baraita taught that one must not say to a convert who comes to study the Torah, “Shall the mouth that ate unclean and forbidden food, abominable and creeping things, come to study the Torah that was uttered by the mouth of Omnipotence!” (Babylonian Talmud Bava Metzia 58b.)

The Gemara taught that the Torah provided similar injunctions in and to teach that a lender had to return a garment worn during the day before sunrise, and return a garment worn during the night before sunset. (Babylonian Talmud Bava Metzia 31b.)

Exodus chapter 23

A Baraita taught that one day, Rabbi Eliezer employed every imaginable argument for the proposition that a particular type of oven was not susceptible to ritual impurity, but the Sages did not accept his arguments. Then Rabbi Eliezer told the Sages, “If the halachah agrees with me, then let this carob tree prove it,” and the carob tree moved 100 cubits (and others say 400 cubits) out of its place. But the Sages said that no proof can be brought from a carob tree. Then Rabbi Eliezer told the Sages, “If the halachah agrees with me, let this stream of water prove it,” and the stream of water flowed backwards. But the Sages said that no proof can be brought from a stream of water. Then Rabbi Eliezer told the Sages, “If the halachah agrees with me, let the walls of this house of study prove it,” and the walls leaned over as if to fall. But Rabbi Joshua rebuked the walls, telling them not to interfere with scholars engaged in a halachic dispute. In honor of Rabbi Joshua, the walls did not fall, but in honor of Rabbi Eliezer, the walls did not stand upright, either. Then Rabbi Eliezer told the Sages, “If the halachah agrees with me, let Heaven prove it,” and a Heavenly Voice cried out: “Why do you dispute with Rabbi Eliezer, for in all matters the halachah agrees with him!” But Rabbi Joshua rose and exclaimed in the words of “It is not in heaven.” Rabbi Jeremiah explained that God had given the Torah at Mount Sinai; Jews pay no attention to Heavenly Voices, for God wrote in “After the majority must one incline.” Later, Rabbi Nathan met Elijah and asked him what God did when Rabbi Joshua rose in opposition to the Heavenly Voice. Elijah replied that God laughed with joy, saying, “My children have defeated Me, My children have defeated Me!” (Babylonian Talmud Bava Metzia 59b.)

The Mishnah interpreted to teach that judges who accept bribes and change their judgments on account of the bribe will not die of old age before their eyes grow weak. (Mishnah Peah 8:9.)

Tractate Sheviit in the Mishnah, Tosefta, and Jerusalem Talmud interpreted the laws of the Sabbatical year in and and (Mishnah Sheviit 1:1–10:9; Tosefta Sheviit 1:1–8:11; Jerusalem Talmud Sheviit 1a–87b.) The Mishnah taught that exile resulted from (among other things) transgressing the commandment (in and ) to observe a Sabbatical year for the land. (Mishnah Avot 5:9.) Rabbi Isaac taught that the words of Psalm “mighty in strength that fulfill His word,” speak of those who observe the Sabbatical year. Rabbi Isaac said that we often find that a person fulfills a precept for a day, a week, or a month, but it is remarkable to find one who does so for an entire year. Rabbi Isaac asked whether one could find a mightier person than one who sees his field untilled, see his vineyard untilled, and yet pays his taxes and does not complain. And Rabbi Isaac noted that uses the words “that fulfill His word (dabar),” and says regarding observance of the Sabbatical year, “And this is the manner (dabar) of the release,” and argued that “dabar” means the observance of the Sabbatical year in both places. (Leviticus Rabbah 1:1.)

The Gemara deduced from the parallel use of the word “appear” in and (regarding appearance offerings) on the one hand, and in (regarding the great assembly) on the other hand, that the criteria for who participated in the great assembly also applied to limit who needed to bring appearance offerings. A Baraita deduced from the words “that they may hear” in that a deaf person was not required to appear at the assembly. And the Baraita deduced from the words “that they may learn” in that a mute person was not required to appear at the assembly. But the Gemara questioned the conclusion that one who cannot talk cannot learn, recounting the story of two mute grandsons (or others say nephews) of Rabbi Johanan ben Gudgada who lived in Rabbi’s neighborhood. Rabbi prayed for them, and they were healed. And it turned out that notwithstanding their speech impediment, they had learned halachah, Sifra, Sifre, and the whole Talmud. Mar Zutra and Rav Ashi read the words “that they may learn” in to mean “that they may teach,” and thus to exclude people who could not speak from the obligation to appear at the assembly. Rabbi Tanhum deduced from the words “in their ears” (using the plural for “ears”) at the end of that one who was deaf in one ear was exempt from appearing at the assembly. (Babylonian Talmud Chagigah 3a.)

Tractate Pesachim in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the Passover in 43–49; and (Mishnah Pesachim 1:1–10:9; Tosefta Pisha 1:1–10:13; Jerusalem Talmud Pesachim 1a–; Babylonian Talmud Pesachim 2a–121b.)

The Gemara noted that in listing the several festivals in and the Torah always begins with Passover. (Babylonian Talmud Yoma 2b.)

The Gemara cited to support the proposition, which both Resh Lakish and Rabbi Johanan held, that on the mid-festival days (Chol HaMoed) it is forbidden to work. For the Rabbis taught in a Baraita the view of Rabbi Josiah that because the word “keep” is read to imply prohibition of work, the words, “The Feast of Unleavened Bread shall you keep, seven days,” in teach that work is forbidden for seven days, and thus work is forbidden on the mid-festival days. (Babylonian Talmud Chagigah 18a.)

According to one version of the dispute, Resh Lakish and Rabbi Johanan disagreed over how to interpret the words, “None shall appear before Me empty,” in Resh Lakish argued that taught that whenever a pilgrim appeared at the Temple, even during the succeeding days of a multi-day Festival, the pilgrim had to bring an offering. But Rabbi Johanan argued that refers to only the first day of a Festival, and not to succeeding days. After relating this dispute, the Gemara reconsidered and concluded that Resh Lakish and Rabbi Johanan differed not over whether additional offerings were obligatory, but over whether additional offerings were permitted. (Babylonian Talmud Chagigah 7a.)

Tractate Sukkah in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of Sukkot in and (Mishnah Sukkah 1:1–5:8; Tosefta Sukkah 1:1–4:28; Jerusalem Talmud Sukkah 1a–33b; Babylonian Talmud Sukkah 2a–56b.)

Tractate Beitzah in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws common to all of the Festivals in 43–49; and (; Tosefta Yom Tov (Beitzah) 1:1–4:11; Jerusalem Talmud Beitzah 1a–; Babylonian Talmud Beitzah 2a–40b.)

The Mishnah taught that a sukkah can be no more than 20 cubits high. Rabbi Judah, however, declared taller sukkot valid. The Mishnah taught that a sukkah must be at least 10 handbreadths high, have three walls, and have more shade than sun. (; Babylonian Talmud Sukkah 2a.) The House of Shammai declared invalid a sukkah made 30 days or more before the festival, but the House of Hillel pronounced it valid. The Mishnah taught that if one made the sukkah for the purpose of the festival, even at the beginning of the year, it is valid. (; Babylonian Talmud Sukkah 9a.)

The Mishnah taught that a sukkah under a tree is as invalid as a sukkah within a house. If one sukkah is erected above another, the upper one is valid, but the lower is invalid. Rabbi Judah said that if there are no occupants in the upper one, then the lower one is valid. (; Babylonian Talmud Sukkah 9b.)

It invalidates a sukkah to spread a sheet over the sukkah because of the sun, or beneath it because of falling leaves, or over the frame of a four-post bed. One may spread a sheet, however, over the frame of a two-post bed. (; Babylonian Talmud Sukkah 10a.)

It is not valid to train a vine, gourd, or ivy to cover a sukkah and then cover it with sukkah covering (s’chach). If, however, the sukkah-covering exceeds the vine, gourd, or ivy in quantity, or if the vine, gourd, or ivy is detached, it is valid. The general rule is that one may not use for sukkah-covering anything that is susceptible to ritual impurity (tumah) or that does not grow from the soil. But one may use for sukkah-covering anything not susceptible to ritual impurity that grows from the soil. (; Babylonian Talmud Sukkah 11a.)

Bundles of straw, wood, or brushwood may not serve as sukkah-covering. But any of them, if they are untied, are valid. All materials are valid for the walls. (; Babylonian Talmud Sukkah 12a.)

Rabbi Judah taught that one may use planks for the sukkah-covering, but Rabbi Meir taught that one may not. The Mishnah taught that it is valid to place a plank four handbreadths wide over the sukkah, provided that one does not sleep under it. (; Babylonian Talmud Sukkah 14a.)

The Mishnah deduced from the words “the feast of harvest, the first-fruits of your labors, which you sow in the field” in that first fruits were not to be brought before Shavuot. The Mishnah reported that the men of Mount Zeboim brought their first fruits before Shavuot, but the priests did not accept them, because of what is written in (Mishnah Bikkurim 1:3.)

Tractate Bikkurim in the Mishnah, Tosefta, and Jerusalem Talmud interpreted the laws of the first fruits in and and (Mishnah Bikkurim 1:1–3:12; Tosefta Bikkurim 1:1–2:16; Jerusalem Talmud Bikkurim 1a–26b.) The Mishnah interpreted the words “the first-fruits of your land” in to mean that a person could not bring first fruits unless all the produce came from that person’s land. The Mishnah thus taught that people who planted trees but bent their branches into or over another’s property could not bring first fruits from those trees. And for the same reason, the Mishnah taught that tenants, lessees, occupiers of confiscated property, or robbers could not bring first fruits. (Mishnah Bikkurim 1:1–2.)

Rav Nachman taught that the angel of whom God spoke in was Metatron (מטטרון). Rav Nahman warned that one who is as skilled in refuting heretics as Rav Idit should do so, but others should not. Once a heretic asked Rav Idit why says, “And to Moses He said, ‘Come up to the Lord,’” when surely God should have said, “Come up to Me.” Rav Idit replied that it was the angel Metatron who said that, and that Metatron’s name is similar to that of his Master (and indeed the gematria (numerical value of the Hebrew letters) of Metatron (מטטרון) equals that of Shadai (שַׁדַּי), God’s name in Genesis and elsewhere) for says, “for my name is in him.” But if so, the heretic retorted, we should worship Metatron. Rav Idit replied that also says, “Be not rebellious against him,” by which God meant, “Do not exchange Me for him” (as the word for “rebel,” (tamer,תַּמֵּר) derives from the same root as the word “exchange”). The heretic then asked why then says, “he will not pardon your transgression.” Rav Idit answered that indeed Metatron has no authority to forgive sins, and the Israelites would not accept him even as a messenger, for reports that Moses told God, “If Your Presence does not go with me, do not carry us up from here.” (Babylonian Talmud Sanhedrin 38b.)

The Midrash Tanhuma taught that the words “the place which I have prepared” in indicate that the Temple in Jerusalem is directly opposite the Temple in Heaven. (Midrash Tanhuma Mishpatim 18.)

The Gemara interpreted the words of Moses, “I am a hundred and twenty years old this day,” in to signify that Moses spoke on his birthday, and that he thus died on his birthday. Citing the words “the number of your days I will fulfill” in the Gemara concluded that God completes the years of the righteous to the day, concluding their lives on their birthdays. (Babylonian Talmud Rosh Hashanah 11a; Babylonian Talmud Kiddushin 38a; see also Babylonian Talmud Sotah 13b.)

)]] The Gemara reported a dispute over the meaning of Raba taught that King Manasseh of Judah tried and executed Isaiah, charging Isaiah with false prophesy based, among other things, on a contradiction between and Isaiah’s teachings. Manasseh argued that when (as reported in ) Moses quoted God saying, “The number of your days I will fulfill,” God meant that God would allow people to live out their appointed lifespan, but not add to it. But Manasseh noted that Isaiah told Manasseh’s father Hezekiah (as reported in ) that God promised Hezekiah, “I will add on to your days fifteen years.” According to Raba, Isaiah did not dispute Manasseh’s charges, knowing that Manasseh would not accept Isaiah’s argument, no matter how truthful, and Manasseh had Isaiah killed. The Gemara reported that the Tannaim disagreed about the interpretation of the words “the number of your days I will fulfill” in A Baraita taught that “the number of your days I will fulfill” refers to the lifespan that God allots to every human being at birth. Rabbi Akiba taught that if one is worthy, God allows one to complete the full period; if unworthy, God reduces the number of years. The Sages, however, taught that if one is worthy, God adds years to one's life; if one is unworthy, God reduces the years. The Sages argued to Rabbi Akiba that Isaiah’s prophesy to Hezekiah in “And I will add to your days fifteen years,” supports the Sages’ interpretation. Rabbi Akiba replied that God made the addition to Hezekiah’s lifespan from years that God had originally intended for Hezekiah that Hezekiah had previously lost due to sin. Rabbi Akiba cited in support of his position the words of the prophet in the days of Jeroboam, before the birth of Hezekiah, who prophesied (as reported in ), “a son shall be born to the house of David, Josiah by name.” Rabbi Akiba argued that since the prophet prophesied the birth of Manasseh’s son Josiah before the birth of Manasseh’s father Hezekiah, it must be that at Hezekiah’s birth God had allotted to Hezekiah enough years to extend beyond the time of Hezekiah’s illness (when Isaiah prophesied in ) so as to include the year of Manasseh’s birth. Consequently, Rabbi Akiba argued, at the time of Hezekiah’s illness, God must have reduced the original number of years allotted to Hezekiah, and upon Hezekiah’s recovery, God must have added back only that which God had previously reduced. The Rabbis, however, argued back that the prophet in the days of Jeroboam who prophesied in did not prophesy that Josiah would necessarily descend from Hezekiah. The prophet prophesied in that Josiah would be born “to the house of David.” Thus Josiah might have descended either from Hezekiah or from some other person in the Davidic line. (Babylonian Talmud Yevamot 49b–50a.)

A Baraita taught that the words, “I will send My terror before you, and will discomfort all the people to whom you shall come, and I will make all your enemies turn their backs to you,” in and the words, “Terror and dread fall upon them,” in show that no creature was able to withstand the Israelites as they entered into the Promised Land in the days of Joshua, and those who stood against them were immediately panic-stricken and lost control of their bowels. And the words, “till Your people pass over, O Lord,” in allude to the first advance of the Israelites into the Promised Land in the days of Joshua. And the words, “till the people pass over whom You have gotten,” in allude to the second advance of the Israelites into the Promised Land in the days of Ezra. The Baraita thus concluded that the Israelites were worthy that God should perform a miracle on their behalf during the second advance as in the first advance, but that did not happen because the Israelites’ sin caused God to withhold the miracle. (Babylonian Talmud Sotah 36a.)

A Baraita taught that the hornet that had aided the Israelites on the eastern side of the Jordan River during the time of Moses did not pass over the Jordan with them. Interpreting the words, “And I will send the hornet before you, which shall drive out the Hivite, the Canaanite, and the Hittite, from before you,” in Rabbi Simeon ben Lakish taught that the hornet stood by the bank of the Jordan and injected a virus into the Canaanites that blinded their eyes above and sterilized them below, as Amos says, “Yet destroyed I the Amorite before them, whose height was like the height of the cedars, and he was strong as the oaks; yet I destroyed his fruit from above and his roots from beneath.” Alternatively, Rav Papa taught that there were two hornets — one in the time of Moses and the other in the time of Joshua. The hornet in the time of Moses did not cross the Jordan, but the one in the time of Joshua did, and refers to this later hornet. (Babylonian Talmud Sotah 36a.)

Exodus chapter 24

Reading Rabbi Simlai taught that when the Israelites gave precedence to “we will do” over “we will hear,” 600,000 ministering angels came and set two crowns on each Israelite man, one as a reward for “we will do” and the other as a reward for “we will hearken.” But as soon as the Israelites committed the sin of the golden calf, 1.2 million destroying angels descended and removed the crowns, as it is said in “And the children of Israel stripped themselves of their ornaments from mount Horeb.” (Babylonian Talmud Shabbat 88a.)

Rabbi Eleazar taught that when the Israelites gave precedence to “we will do” over “we will hear,” a Heavenly Voice called out that this was a secret employed by the Ministering Angels, as says, “Bless the Lord, you angels of His. You mighty in strength, who fulfill His word, who hear the voice of His word” — first they fulfill, then they hear. (Babylonian Talmud Shabbat 88a.)

Rabbi Hama son of Rabbi Haninah taught that Song of Songs compared the Israelites to an apple tree with the words, “As the apple tree among the trees of the wood, so is my beloved among the sons.” Rabbi Hama explained that this teaches that just as the fruit of the apple tree precedes its leaves, so did the Israelites give precedence to “we will do” over “we will hear.” (Babylonian Talmud Shabbat 88a.)

When a certain Sadducee saw Raba so engrossed in his studies with his fingers under his feet that Raba ground his fingers so that they bled, the Sadducee exclaimed that Jews were a rash people who in had given precedence to their mouth over their ears, and who persist in their rashness. First, the Sadducee explained, the Israelites should have listened, and then they should have accepted the law only if obeying the commandments was within their powers, but if it was not within their powers, they should not have accepted. Raba replied that the Israelites walked in integrity, for Proverbs speaks of the Jews when it says, “The integrity of the upright shall guide them.” But of others, who walked in perversity, says, “but the perverseness of the treacherous shall destroy them.” (Babylonian Talmud Shabbat 88a–b.)

Commandments

According to the Sefer ha-Chinuch, there are 23 positive and 30 negative commandments in the parshah: To purchase a Hebrew slave in accordance with the prescribed laws () To betroth the Jewish maidservant () To redeem Jewish maidservants () The master must not sell his Jewish maidservant. () Not to withhold food, clothing, or sexual relations from one's wife () The courts must execute by strangulation those who deserve it. () Not to strike one's father or mother () The court must implement laws against the one who assaults another or damages another's property. () The court must carry out the death penalty of the sword. () The court must judge the damages incurred by a goring ox. () Not to benefit from an ox condemned to be stoned () The court must judge the damages incurred by a pit. () The court must implement punitive measures against the thief. () The court must judge the damages incurred by an animal eating. () The court must judge the damages incurred by fire. () The courts must carry out the laws of an unpaid guard. () The courts must carry out the laws of the plaintiff, admitter, or denier. () The courts must carry out the laws of a hired worker and hired guard. () The courts must carry out the laws of a borrower. () The court must fine one who seduces a maiden. () The court must not let the sorcerer live. () Not to insult or harm a sincere convert with words () Not to cheat a sincere convert monetarily () Not to afflict any orphan or widow () To lend to the poor and destitute () Not to press them for payment if you know they don't have it () Not to intermediate in an interest loan, guarantee, witness, or write the promissory note () Not to curse judges () Not to blaspheme () Not to curse the head of state or leader of the Sanhedrin () Not to preface one tithe to the next, but separate them in their proper order () Not to eat meat of an animal that was mortally wounded () Judges must not accept testimony unless both parties are present. () Transgressors must not testify. () The court must not execute through a majority of one; at least a majority of two is required. () A judge who presented an acquittal plea must not present an argument for conviction in capital cases. () To decide by majority in case of disagreement () Not to pity a poor man in judgment () To help another remove the load from a beast which can no longer carry it () A judge must not decide unjustly the case of the habitual transgressor. () The court must not kill anybody on circumstantial evidence. () Judges must not accept bribes. () To leave free all produce that grew in the Sabbatical year () To rest on the seventh day () Not to swear in the name of an idol () Not to turn Israelites to idolatry () To celebrate on the three Festivals of Passover, Shavuot, and Sukkot () Not to slaughter the Passover lamb while in possession of leaven () Not to leave the fat overnight () To set aside the first fruits and bring them to the Temple () Not to eat meat and milk cooked together () Not to make any treaty with the seven nations to be extirpated, or with any idol worshiper () Not to let them dwell in our land ()

Lamenting the Destruction of Jerusalem (painting by Rembrandt)]] (Sefer HaHinnuch: The Book of [Mitzvah] Education. Translated by Charles Wengrov, vol. 1, 197–355. Jerusalem: Feldheim Pub., 1991. ISBN 0-87306-179-9.)

Haftarah

Generally

The haftarah for the parshah is Jeremiah and

Connection to the Parshah

Both the parshah and the haftarah address the law requiring the release of Hebrew slaves. Both the parshah and the haftarah use the words “Hebrew” (ivri) ( ), “slave” or “servant” (eved) ( ), “free” (chofshi) ( ), and “covenant” (brit) ( ) The haftarah literally quotes the parshah. ( ) And the haftarah recites the setting of the parshah (described in the previous parshah), the time at which God brought the Israelites “out of the land of Egypt, out of the house of bondage.” ( )

On Shabbat Shekalim

When the parshah coincides with the special Sabbath Shabbat Shekalim (as it does in 2010, 2012, 2013, 2015, and 2017), the haftarah is

In the liturgy

The laws of the servant in provide an application of the tenth of the Thirteen Rules for interpreting the Torah in the Baraita of Rabbi Ishmael that many Jews read as part of the readings before the Pesukei d’Zimrah prayer service. The tenth rule provides that an item included in a generalization that is then singled out to discuss something of a kind different from the generalization is singled out to be more lenient and more stringent. describes the laws of the Jewish indentured servant, who goes free after six years. Then turns to the female Jewish indentured servant, who one might have thought was included in the generalization about Jewish indentured servants. Instead, says that her avenues to freedom are not as those of her male counterpart. Rather, the Torah applies a more lenient rule to the female Jewish indentured servant, as she may go free before six years have passed — upon the onset of puberty or the death of her master. And also applies a more stringent rule to the female Jewish indentured servant, as she may be betrothed against her will to the master or his son. (Menachem Davis. The Schottenstein Edition Siddur for the Sabbath and Festivals with an Interlinear Translation, 245. Brooklyn: Mesorah Publications, 2002. ISBN 1-57819-697-3.)

And the laws of trespass in provide an example of the sixth of the Thirteen Rules for interpreting the Torah in the Baraita of Rabbi Ishmael. The sixth rule provides that when a generalization is followed by a specification followed by another generalization, one may not infer anything except that which is like the specification. One might read the generalizations to teach that all things are included, but the specification implies that only the specific items are included. The rule resolves the apparent contradiction by inferring that everything is included, provided it is similar to the items specified. Thus, begins by referring to “every matter of trespass” and concludes by referring to “any manner of lost thing” — two generalizations. But between the two generalizations, refers to a number of specific items — “for ox, for donkey, for sheep, for garment.” Applying the sixth rule teaches that the fine applies to movable things with intrinsic value — like an ox, donkey, sheep, or garment — but not to immovable real estate and not to contracts, which have no intrinsic value. (Davis, Siddur for the Sabbath and Festivals, at 244.)

Some Jews recite three times as part of the Wayfarer’s Prayer (Tefilat HaDerech), said on setting out on a journey. (Menachem Davis. The Schottenstein Edition Siddur for Weekdays with an Interlinear Translation, 311–13. Brooklyn: Mesorah Publications, 2002. ISBN 1-57819-686-8.)

Some Jews recite the words “we will do, and we will obey” in as part of the song (zemer) Yom Shabbaton sung at the Sabbath day meal. (Davis, Siddur for the Sabbath and Festivals, at 469.)

The Weekly Maqam

In the Weekly Maqam, Sephardic Jews each week base the songs of the services on the content of that week's parshah. For Parshah Mishpatim, Sephardic Jews apply Maqam Saba, the maqam that symbolizes the covenant between man and God. By performing mitzvot and following commandments, one obeys God's covenant, and therefore in this parshah, with its multitude of mitzvot and commandments, it is appropriate to apply Maqam Saba.

Further reading

The parshah has parallels or is discussed in these sources:

Ancient

Laws of Eshnunna 53–55. Sumer, circa 2100 BCE. Reprinted in, e.g., Reuven Yaron. The Laws of Eshnunna. Brill Academic Publishers, 1997. ISBN 9004085343. (ox that gores).

Code of Hammurabi Babylonia, Circa 1780 BCE. Reprinted in, e.g., James B. Pritchard. Ancient Near Eastern Texts Relating to the Old Testament, 175, 178. Princeton: Princeton University Press, 1969. ISBN 0691035032. (lex talionis, ox that gores).

Biblical

(domestic animals lost to wild animals). 43–49 (Passover); (Passover); (three pilgrim festivals). (three pilgrim festivals); 39–55. (Passover); (Passover, Shavuot); (Sukkot). (Hebrew servant); (three pilgrim festivals); (Passover); (Sukkot). (Passover). (Sukkot). (Sukkot); (northern feast like Sukkot). (Sukkot). (Sukkot). (Sukkot). (Hebrew slaves); (Sukkot). (Sukkot); (Sukkot); (three Pilgrim festivals).

Early nonrabbinic

John (Sukkot).

Classical rabbinic

Mishnah: Peah 8:9; Sheviit 1:1–10:9; Terumot 3:6–7; Challah 4:10; Bikkurim 1:1–3:12; Pesachim 1:1–10:9; Sukkah 1:1–5:8; ; Rosh Hashanah 2:9; Chagigah 1:1–3; Ketubot 3:2, 5:6; Sotah 3:8; Kiddushin 1:2–3; Bava Kamma 1:1–10:10; Bava Metzia 2:10, 3:12, 4:10, 5:11, 7:8–8:3; Sanhedrin 1:1, 4, 6, , 8:6, 9:1, 11:1; Avot 5:9; Zevachim 14:2; Chullin 8:4; Bekhorot 1:7, 8:7; Arakhin 3:1, 3–4; Zavim 2:3. Land of Israel, circa 200 CE. Reprinted in, e.g., The Mishnah: A New Translation. Translated by Jacob Neusner, 36, 68–93, 99, 158, 166–75, 229–51, 279–99, 303, 328–29, 383, 388–89, 453, 487–88, 503–28, 533, 537, 540, 544, 548–51, 583–85, 598, 601–02, 607, 687, 730, 781, 790, 806, 812–13, 1111. New Haven: Yale University Press, 1988. ISBN 0-300-05022-4.

Tosefta: Berakhot 4:15; 6:1; Sheviit 1:1–8:11; Terumot 7:8; Bikkurim 1:1–2:16; Shabbat 15:17; Pisha (Pesachim) 1:1–10:13; Shekalim 3:24; Sukkah 1:1–4:28; Yom Tov (Beitzah) 2:12; Chagigah 1:1; Ketubot 3:7; 12:2; Nedarim 2:6; Sotah 8:7; 11:6; Bava Kamma 1:1–11:18; Bava Metzia 2:25–26; 4:2; 7:9–8:1; 8:20–21; Sanhedrin 3:2, 7; 11:5, 9; 12:3; Makkot 2:1–3:10; Shevuot 3:8; 5:2; 6:1, 3; Eduyot 1:15; Avodah Zarah 6:11; Zevachim 8:26; Chullin 8:11; Arakhin 2:10; 3:2; 5:9. Land of Israel, circa 300 CE. Reprinted in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction. Translated by Jacob Neusner, 1:25, 37, 178, 203–49, 345–53, 418, 471–522, 538, 567–84, 594, 663, 752, 778, 789, 870, 879; 2:951–1022, 1033, 1044, 1063–66, 1071–72, 1150, 1153–54, 1183–85, 1202–08, 1233–34, 1236, 1240–41, 1250, 1285, 1347, 1397, 1499, 1501, 1514. Peabody, Mass.: Hendrickson Pub., 2002. ISBN 1-56563-642-2.

Jerusalem Talmud: Berakhot 39a, 60a, 72b, 88a; Peah 3a, 6b, 41b, 47b, 49a, 57b, 73a; Demai 28a; Sheviit 1a–87b; Maaser Sheni 38a; Challah 47b, 48b; Orlah 33b–34b; Bikkurim 1a–26b; Pesachim 1a–; Sukkah 1a–33b; Beitzah 1a–. Land of Israel, circa 400 CE. Reprinted in, e.g., Talmud Yerushalmi. Edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus, vols. 1–4, 6b, 10–12, 22. Brooklyn: Mesorah Pubs., 2005–2009.

Mekhilta According to Rabbi Ishmael 58:1–80:2. Land of Israel, late 4th century. Reprinted in, e.g., Mekhilta According to Rabbi Ishmael. Translated by Jacob Neusner, vol. 2, 105–250. Atlanta: Scholars Press, 1988. ISBN 1-55540-237-2.

Babylonian Talmud: Sotah 23b; Arachin 29a; Gittin 65a. Babylonia, 6th century. Reprinted in, e.g., Talmud Bavli. Edited by Yisroel Simcha Schorr, Chaim Malinowitz, and Mordechai Marcus, 72 vols. Brooklyn: Mesorah Pubs., 2006.

Medieval

Exodus Rabbah 30:1–32:9. 10th century. Reprinted in, e.g., Midrash Rabbah: Exodus. Translated by S. M. Lehrman, vol. 3: 346–413. London: Soncino Press, 1939. ISBN 0-900689-38-2.

Rashi on Exodus 21–24. Troyes, France, late 11th century. Reprinted in, e.g., Yisrael Isser Zvi Herczeg. Rashi: The Torah: With Rashi’s Commentary Translated, Annotated, and Elucidated, vol. 2, 247–317. Brooklyn: Mesorah Publications, 1994. ISBN 0-89906-027-7.

Judah Halevi. Kuzari. 2:14; 3:1, 35, 47; 4:3, 11. Toledo, Spain, 1130–1140. Reprinted in, e.g., Jehuda Halevi. Kuzari: An Argument for the Faith of Israel. Intro. by Henry Slonimsky, 90, 135, 168, 175, 204, 217. New York: Schocken, 1964. ISBN 0-8052-0075-4.

Maimonides. Mishneh Torah, Intro.:1. Cairo, Egypt, 1170–1180.

Zohar 2:94a–126a. Spain, late 13th century. Reprinted in, e.g., The Zohar. Translated by Harry Sperling and Maurice Simon. 5 vols. London: Soncino Press, 1934.

Isaac Abrabanel. Principles of Faith. Chs. 3, 5, 12, 17, 19. Naples, Italy, 1494. Reprinted in, e.g., Isaac Abravanel. Principles of Faith (Rosh Amanah). Translated by Menachem Marc Kellner, 66, 76, 116, 118, 154, 171. Rutherford, N.J.: Fairleigh Dickinson Univ. Press, 1982. ISBN 0-8386-3080-4.

Modern

Thomas Hobbes. Leviathan, England, 1651. Reprint edited by C. B. Macpherson, 503. Harmondsworth, England: Penguin Classics, 1982. ISBN 0140431950.

Thomas Mann. Joseph and His Brothers. Translated by John E. Woods, 305, 535–36. New York: Alfred A. Knopf, 2005. ISBN 1-4000-4001-9. Originally published as Joseph und seine Brüder. Stockholm: Bermann-Fischer Verlag, 1943.

Abraham Joshua Heschel. Man's Quest for God: Studies in Prayer and Symbolism, 18. New York: Charles Scribner’s Sons, 1954.

Morris Adler. The World of the Talmud, 30, 42. B’nai B’rith Hillel Foundations, 1958. Reprinted Kessinger Publishing, 2007. ISBN 0548080003.

Jacob Milgrom. “First fruits, OT.” In The Interpreter’s Dictionary of the Bible. Supp. vol., 336–37. Nashville, Tenn.: Abingdon, 1976. ISBN 0-687-19269-2.

Jacob Milgrom. “‘You Shall Not Boil a Kid in Its Mother’s Milk’: An archaeological myth destroyed.” Bible Review. 1 (3) (Fall 1985): 48–55.

Ben Zion Bergman. “A Question of Great Interest: May a Synagogue Issue Interest-Bearing Bonds?” New York: Rabbinical Assembly, 1988. YD 167:1.1988a. Reprinted in Responsa: 1980–1990: The Committee on Jewish Law and Standards of the Conservative Movement. Edited by David J. Fine, 319–23. New York: Rabbinical Assembly, 2005. ISBN 0-916219-27-5.

Avram Israel Reisner. “Dissent: A Matter of Great Interest” New York: Rabbinical Assembly, 1988. YD 167:1.1988b. Reprinted in Responsa: 1980–1990: The Committee on Jewish Law and Standards of the Conservative Movement. Edited by David J. Fine, 324–28. New York: Rabbinical Assembly, 2005. ISBN 0-916219-27-5.

Aaron Wildavsky. Assimilation versus Separation: Joseph the Administrator and the Politics of Religion in Biblical Israel, 3–4. New Brunswick, N.J.: Transaction Publishers, 1993. ISBN 1-56000-081-3.

Jacob Milgrom. “‘The Alien in Your Midst’: Every nation has its ger: the permanent resident. The Torah commands us, first, not to oppress the ger, and then to befriend and love him.” Bible Review. 11 (6) (Dec. 1995).

Marc Gellman. “The Commandments on Moses’ Sleeves.” In God’s Mailbox: More Stories About Stories in the Bible, 60–67. New York: Morrow Junior Books, 1996. ISBN 0-688-13169-7.

Jacob Milgrom. “Lex Talionis and the Rabbis: The Talmud reflects an uneasy rabbinic conscience toward the ancient law of talion, ‘eye for eye, tooth for tooth.’” Bible Review. 12 (2) (Apr. 1996).

Baruch J. Schwartz. “What Really Happened at Mount Sinai? Four biblical answers to one question.” Bible Review. 13 (5) (Oct. 1997).

Jack M. Sasson. “Should Cheeseburgers Be Kosher? A Different Interpretation of Five Hebrew Words.” Bible Review 19 (6) (Dec. 2003): 40–43, 50–51.

Joseph Telushkin. The Ten Commandments of Character: Essential Advice for Living an Honorable, Ethical, Honest Life, 218–20, 275–78. New York: Bell Tower, 2003. ISBN 1-4000-4509-6.

Lawrence Kushner. Kabbalah: A Love Story, 8. New York: Morgan Road Books, 2006. ISBN 0-7679-2412-6.

Suzanne A. Brody. “Watcher of the World.” In Dancing in the White Spaces: The Yearly Torah Cycle and More Poems, 80. Shelbyville, Kentucky: Wasteland Press, 2007. ISBN 1-60047-112-9.

Esther Jungreis. Life Is a Test, 254. Brooklyn: Shaar Press, 2007. ISBN 1-4226-0609-0.

Gloria London. “Why Milk and Meat Don’t Mix: A New Explanation for a Puzzling Kosher Law.” Biblical Archaeology Review. 34 (6) (Nov./Dec. 2008): 66–69.

James A. Diamond. “Nachmanides and Rashi on the One Flesh of Conjugal Union: Lovemaking vs. Duty.” Harvard Theological Review. 102 (2) (Apr. 2009): 193–224.

U.S. Department of State. Trafficking in Persons Report: June 2009.

External links

Texts

Masoretic text and 1917 JPS translation

Hear the parshah chanted

Commentaries

Academy for Jewish Religion, New York

Aish.com

American Jewish University

Anshe Emes Synagogue, Los Angeles

Bar-Ilan University

Chabad.org

Department for Jewish Zionist Education

eparsha.com

Jewish Theological Seminary

MyJewishLearning.com

Ohr Sameach

Orthodox Union

OzTorah, Torah from Australia

Pardes from Jerusalem

Parsha Parts

RabbiShimon.com

Rabbi Shlomo Riskin

Rabbi Shmuel Herzfeld

Rav Menachem Leibtag

Reconstructionist Judaism

Sephardic Institute

Shiur.com

613.org Jewish Torah Audio

Tanach Study Center

Teach613.org, Torah Education at Cherry Hill

Torah from Dixie

Torah.org

Union for Reform Judaism

United Hebrew Congregations of the Commonwealth

United Synagogue of Conservative Judaism

What’s Bothering Rashi?

Category:Weekly Torah readings Category:Book of Exodus

.]]

Daniel (, meaning "My judge [is] God") is the central protagonist of the Book of Daniel. According to the biblical book, at a young age Daniel was carried off to Babylon where he became famous for interpreting dreams and rose to become one of the most important figures in the court.

Daniel's life.

The following is a summary of the biblical Book of Daniel

In the third year of the reign of Jehoiakim (BC 606), Daniel and his friends Hananiah, Mishael, and Azariah were among the young Jewish nobility carried off to Babylon. The four were chosen for their intellect and beauty to be trained as advisors to the Babylonian court,() Daniel was given the name Belteshazzar, i.e., prince of Bel, or Bel protect the king!(not to be confused with the neo-Babylonian king, Belshazzar). Hananiah, Mishael, and Azariah were given the Babylonian names, Shadrach, Meshach, and Abednego, respectively. This marks a change in the narrative from Daniel interpreting to messengers of God interpreting for Daniel. Daniel dreams of four beasts that come out of the sea: a lion with eagles wings, a bear with three tusks, a leopard with four wings and four heads, and a beast with iron teeth, ten horns and one little horn and human eyes.() These beasts are all present at a convening of the divine counsel. Presiding over the counsel is the Ancient of Days, which may, in fact, be the Israelite God. The Ancient One proceeds to put to death the beast with the one little horn. () Daniel also describes the fates of the other beasts saying that while their dominion was taken away, their lives were prolonged. () This introduction leads into a series of dreams and visions where these events are expressed in greater detail.

Scholars argue that each of these beasts represents an emperor or kingdom that ruled over the Israelites. The first being Babylon, then Media, then Persia, and finally the Greeks. The horns of the last beast may be symbolic of the rulers that replaced Alexander the Great upon his death, culminating with the little horn, or Antiochus IV. There are additional details in the text that allude to Antiochus IV, including some form of desecration to the temple () and persecution (). The final message of the second half of Daniel is that God will deliver the people from oppression, the latest of which is Antiochus IV.

Ezekiel

The prophet Ezekiel, with whom Daniel was a contemporary, describes a Daniel as a "pattern of righteousness (14:14, 20) and wisdom" (28:3). In the Book of Daniel, the name is spelled with a middle letter suggesting the i of that name — but this letter is not included in Ezekiel, suggesting that the reference there may be to another person, possibly the "Danel" ("Judgement of God") known from Caananite Ugaritic literature (such as the Epic of Aqhat and Anat), whose reputation for wisdom and righteousness had made him legendary. (Vowel-points were not added to the consonantal Hebrew text before well into the Common Era, and the scribes may then have slipped in a vowel-point for "i" as a middle syllable.)

Habakkuk

In the Deuterocanonical portion of Daniel known as Bel and the Dragon, the prophet Habakkuk is miraculously transported by an angel to take a meal to Daniel while he is in the lions' den. In response, Daniel prays, "Thou hast remembered me, O God; neither hast thou forsaken them that seek Thee and love Thee".

Tomb

, Iran.]] There are six different locations claiming to be the site of the tomb of the biblical figure Daniel: Babylon, Kirkuk and Muqdadiyah in Iraq, Susa and Malamir in Iran, and Samarkand in Uzbekistan.

Liturgical commemorations

On the Eastern Orthodox liturgical calendar, the feast days celebrating St. Daniel the Prophet together with the Three Young Men, falls on December 17 (during the Nativity Fast), on the Sunday of the Holy Forefathers (the Sunday which falls between 11 and 17 December), and on the Sunday before Nativity. Daniel's prophesy regarding the stone which smashed the idol () is often used in Orthodox hymns as a metaphor for the Incarnation: the "stone cut out" being symbolic of the Logos (Christ), and the fact that it was cut "without hands" being symbolic of the virgin birth. Thus the hymns will refer to the Theotokos (Virgin Mary) as the "uncut mountain"

In the West, the Roman Catholic Church commemorates Daniel on July 21.

He is commemorated as a prophet in the Calendar of Saints of the Lutheran Church - Missouri Synod together with the Three Young Men (Shadrach, Meshach, and Abednego), on December 17.

He is commemorated as a prophet in the Coptic Church on the 23rd day of the Coptic month of Baramhat.

Rabbinic literature

Modern Usage

Daniel is a very common and popular name nowadays in a variety of countries, notably those with a Judeo-Christian heritage. Usually used as a first name, it is followed by a last name.

Daniel in Islam

Muslims traditionally consider Daniel (Arabic: دانيال, Danyal) as an Islamic prophet, alongside the other major prophets of the Old Testament, namely Isaiah, Jeremiah and Ezekiel. Although he is not mentioned in the Qur'an, there are a few Hadith which bear his name and which refer to his time spent in the den of the lions. There are debates, however, that go on about Daniel's time of preaching and some Muslims believe that he was not a prophet but a saintly man.

See also

Islamic view of Daniel

Tanakh

Prophecy

Nebuchadnezzar II of Babylon

Book of Daniel (book of the Bible)

List of names referring to El

Persian Jews

References

External links

Translated Inscriptions of Nabonidus (ANET)

Book of Daniel (Biblical Passage)

Daniel by Rob Bradshaw Detailed dictionary-style article.

Daniel in the TaNaKh Detailed authorized Jewish translation of the original

Who is Ezekiel's Daniel? : The Ugaritic Danel

An exposition of the book of Daniel

Daniel 11 in Context Overview of the allusions to the Syrian Wars in Daniel 11

Category:Hebrew Bible people Category:Jewish writers Category:People celebrated in the Lutheran liturgical calendar Category:Prophets in Christianity Category:Prophets of Islam Category:Year of death missing Category:Book of Daniel