Note: Rambam does not number mitzvot in the order of appearance in the Torah; that’s why the Chinuch numbers are usually sequential and Rambam’s are not. Further- more, Rambam numbers the 248 positives and the 365 prohibitions separately; the Chinuch doesn’t.
When a mitzva is mentioned and no numbers are indicated, it means that the mitzva is counted elsewhere, but is still found in Mishpatim. This being the case, it makes Mishpatim even more mitzva- filled than its high count indicates.

Kohen - First Aliya - 19 p'sukim - 21:1-19
EVED IVRI, a Jewish male indentured servant, works for 6 years and goes free in the 7th year. He leaves as he entered, i.e. if he had a wife and children previously, they, of course, leave with him. If, on the other hand, his master had given him a SHIFCHA CANAANIT as a wife, she and any children he fathered remain the possessions of the master - they are halachically not his wife or children.

[By the way, if the SHIFCHA and/or the children are subsequently freed, they become Jews - unrelated to their biological father, the EVED IVRI. The process is analogous to conversion. It's more complicated than presented, does not apply in our time, but that's the idea.]

If the EVED IVRI wants to remain in his master's service, his ear is pierced (a symbolic rebuke: "The ear that heard at Sinai that we are G-d's servants, should not want to be a servant to a servant.") and now he serves "forever" (until Yovel). The details of EVED IVRI constitute a positive commandment [42,A232].

[SDT] Of all the topics to begin this mitzva-filled sedra, we see a significance in the Torah's choice of SERVITUDE. This is part of the definition of Belief in G-d, the first Commandment. G-d puts Himself in the context of He Who freed us from slavery. We should not be slaves anymore; we probably shouldn't have any. But at a time when it was still practiced, we are duty-bound to treat the EVED in the manner commanded by the Torah, thus reflecting our belief in G-d.

A man can arrange for his daughter to be "in service". She, the AMA IVRIYA, does not have the same rules as an EVED IVRI. Either her master, master's son, or someone else, takes her as a wife [43,A233] with the full rights and respect accorded a Jewish wife [46, L262], or she is to be redeemed or returned to her family [44,A234], but she may not be sold to anyone else [45,L261] or belittled or disgraced.

The alternative to the above options is to free her completely. (Apparently, the purpose of AMA IVRIYA is to help the young maiden improve her status in society.)

MITZVA WATCH
It is interesting and important to note that mitzva #46 includes giving ALL wives (not just the former maidservant) their rights under Jewish Law. This is an example (there are others) of a mitzva whose context in the Written Torah is narrow, but whose scope, as taught to us by the Oral Torah, is much broader. Please note that this is NOT a case of Rabbinic extension of Torah Law, nor of Rabbinic legislation. It is a DEFINITION of the Torah's intent, as transmitted to us via the Oral Tradition. Our Sages did both - transmit G-d's law and legislate their laws... and tell us which is which.
Murder is punishable by beheading, known as HEREG or SAYIF. This is an example of the Torah's presenting both a warning LO TIRTZACH, Thou shalt not murder, and a punishment - He who strikes a man and he dies, he shall be put to death.

Unintentional killers are provided with a place of refuge. A intentional murderer who flees to a city of refuge is forcibly returned to stand judgment.
Striking one's parents (and drawing blood) is a capital offense [48].
There are 4 capital punishments, each fitting particular crimes and sins. Rambam considers that there are four separate mitzvot commanding the courts to carry out executions when someone is thus sentenced. At this point in Mishpatim, Rambam counts the mitzva to execute by strangulation he who is tried, convicted, and sentenced for a sin whose punishment is strangulation [47,A227].

Cursing one's parent (even after death) is a capital offense.

If one inflicts a non-fatal injury upon another, he must pay full compensation based on five factors: damage, pain, insult, expenses, and lost earning potential [49,A236].

Implied in this concluding portion of the first Aliya is our Jewish and human obligation and challenge to heal the sick. This derives from the double wording of V'RAPO Y'RAPEI. We do not see G-d as the only healer, so to speak. Of course, everything depends upon G-d, but He expects us, so to speak, to do our share of the task of healing. He supervises that, and takes over when we've done all we can.

Levi - Second Aliya - 21 p'sukim - 21:20-22:3
Next we have the command to the courts to carry out the punishment for murder, namely, execution by be- heading [50,A226]. It is significant that the Torah "chose" as the context for this mitzva, the situation of one who beat his EVED CANAANI to death. This is considered an act of murder, the world's attitude and mistreatment of slaves notwithstanding. In Jewish law, one may not mistreat his slaves.

On the other hand, corporal punishment which does not result in death or even the loss of limb, is within the prerogative of the slave's owner. (But even causing a tooth to fall out is considered excessive and results in the slave being freed.)

The Torah next elaborates on the rules of personal injuries requiring the guilty party to pay compensatory damages. The famous "an eye for an eye..." passage has stimulated much slander against the Torah and Judaism by being construed literally. Our Oral Tradition explains the passage as requiring a thorough evaluation by the court to determine the proper amounts to be paid to the injured party.

The next passage of the Torah deals with damages caused by one's ox (all animals are included; the Torah uses a practical example) [51,A237]. We distinguish between damages that can, and therefore must be foreseen by the owner (for which he is held completely responsible), as opposed to an unexpected and unusual action by the animal that causes damage, for which the owner is held only partially responsible.

An animal that kills a human, is to be destroyed by stoning and its carcass may not benefit anyone [52,L188].

The Torah then discusses damages caused by a pit dug in the ground and negligently left uncovered [53,A238].

The Gemara enumerates various categories of damages. Each case is to be examined on its own merits, so that the fairest treatment of the parties will result.

Stealing an animal for slaughter or sale is punished by compensation of 4-5 times market value. This reflects the seriousness of stealing another person's livelihood.

If a thief is caught "red-handed" and is killed by the home-owner, there are certain circumstances for which the killing would be justified, and other cases where it would be considered criminal. This is the very sensitive passage that deals with self-defense and preemptive action to protect oneself. The Torah presents both possibilities; it is the Sanhedrin that would have to rule on specific cases and perhaps provide us with rough guidelines to distinguish between cases. This is the Torah source of "He who comes to kill you, beat him to the draw (so to speak) and kill him first."

A thief who voluntarily turns himself in repays that which he stole. (In certain cases where a false oath compounded a theft, there can be an added penalty of “one fifth - 25% more than the principal.) If a thief is caught, he pays double [54,A239], or 4-5 times in the case of livestock, as mentioned above.

A thief (male, not female) who cannot make full restitution can be sold by the court as an Eved Ivri in order to pay off his debts.

Shlishi - Third Aliya - 23 p'sukim - 22:4-26
Compensation must be made for damages caused by one's animal's grazing on another's property [55, A240] or from a fire which one carelessly caused [56,A241].

Next, the Torah presents the responsibilities of guardianship - when one is watching that which belongs to someone else without being paid for the service [57,A242] and when he is being paid [59,A243]. Included in the latter case is the rule for renting. The courts are charged [58,A246] with careful handling all of these types of cases. The fourth "guardian" is the borrower who is responsible for all losses except the death of a work animal in the normal course of work [60], (and by extension, the ruin of an object from "normal wear & tear").

A man who seduces an unmarried woman is required to pay punitive damages to her &/or her father. And he must marry her, if she insists [61,A220].

Sorcery is a capital offense, and it is forbidden for the courts not to judge and execute its practitioners [62,L310]. Bestiality is a capital offense, as is sacrificing to other than G-d.

A convert to Judaism must not be embarrassed or taken advantage of with words [63,L252] or in money matters [64,L253]. These rules vis a vis the Ger are in addition to the "regular" prohibitions of embarrassing and taking advantage of any Jew. Thus the Torah sensitizes us to the plight of the more vulnerable members of our society. The Torah spells this out vis a vis the orphan and widow [65,L256].

Similarly, it is a mitzva to lend money to a poor person [66,A197] and not demand repayment when none is reasonably forthcoming [67,L234].

Included in this passage is the prohibition of charging interest on personal loans or having any part in such a loan [68,L237].

If one took a poor person's bedding as security for a loan, it must be returned each evening for his use.This is but one of the many lesson's in the Torah in G'milut Chasadim.

Note that the Torah requires a behavior of us that is far above the standards of the world, even the civilized world. The rest of the world recognizes that taking advantage of people by charging an exorbitant interest rate is wrong. Usury or loan-sharking is understood to be improper by most societies. Charging a "reasonable" amount of interest is universally accepted as okay. Except within the Jewish community. People might not always live up to G-d's expectations of us, but we are sup- posed to. This is our raison d'etre.

R'vi'i - Fourth Aliya - 9 p'sukim - 22:27-23:5
Do not curse judges [69,L315] nor The Judge (i.e. blasphemy) [70,L60], nor may we curse our leaders [71,L316]. Note that 69 & 70 are counted as two separate mitzvot (prohibitions) although they share the very same words in the verse - ELOHIM LO T'KALEIL. Here, Elokim is taken as referring to G-d, as well as Elohim, meaning judges.

Do not withhold the gifts of the produce - T'ruma, Maaser, etc. - nor confuse the order in which these gifts should be taken from produce [72, L154].
First born sons are to "be given to G-d" (i.e. redeemed, Pidyon HaBen). First- born cows, goats, and sheep are sanctified and require special procedures.

The Torah here briefly mentions the prohibition of taking an animal for a korban from its mother before it is eight days old. Such a korban would be automatically invalid, a M'CHUSAR Z'MAN, lacking in time.

TREIFA, literally an animal torn up by a predator and left to die, is forbidden to eat (even though the animal was actually killed by sh'chita, ritual slaughter), but other benefits may be derived from it. Included in the laws of TREIFA are animals found, upon post-mortem examination, to have specific defects [73,L181]. Note that the term TREIF is generic for all non- kosher, but actually describes one type of non-kosher.

Courts many not hear one side of a dispute without the other party being present [74,L281]. Included in this prohibition is not being influenced by rumors. Judges may not accept testimony from unworthy witnesses [75,L286]. A majority of one is not sufficient to convict in a capital or corporal cases [76,L282]. In their deliberations, judges must be careful not to do anything that might pervert justice or unfairly shift the feelings of the court against the accused [77, L283]. Generally, rules of law are deter- mined by majority vote of the judges [78,A175]. Judges may not show favoritism, even towards the less fortunate [79,L277].

[sdt] A judge's heart might go out to a poor person who stands before him in a dispute with a wealthy man. Would it not be an act of kindness, of Tzedaka, to see to it that the poor person wins the dispute? NO! Not at the expense of justice. A judge wants to give charity? Fine. He wants to convince the rich guy to help the poor guy out? Good. But justice must be fairly meted out. Every bent case shakes the whole society's confidence in the justice system. Unacceptable.

If one finds a stray animal, he shall return it to its rightful owner (even if it involves personal expense). This command is related to Lost & Found whose "primary" place is Ki Teitzei.

One must help even his enemy unload his beast of burden [80,A202]. This mitzva is one of several that are considered the sources of the concept of TZAAR BAALEI CHAIM.

[sdt] The Sefer HaChinuch says that if this mitzva applies to a donkey, how much more so does it apply to humans. If one sees a fellow person loaded down with bundles, it is a Torah mitzva to help him with them. By the same way of thinking, if you are the one overburdened and someone offers to help carry a package, etc. - let him. Resist the temptation to automatically say "no thanks, I can manage". Accept the help. You will be helped and the helper will be fulfilling an important Torah mitzva.

Chamishi - Fifth Aliya - 14 p'sukim - 23:6-19
One must not pervert justice even by slanting a case against a wicked person [81,L278]. Keep far away from falsehood and be careful not to build a case on circumstantial evidence and supposition [82,L290]. Do not take bribes, even if they won't affect the outcome of a case [83,L274].

Do not oppress a stranger (convert?); this is a lesson of the Egyptian experience.

One's fields are to be worked for six years and rested during the seventh, so that the poor and even the wildlife will be able to enjoy the land [84,A134].

One must abstain from all manner of creative Melacha on Shabbat [85,A154].

(This mitzva is the positive counterpart of the prohibition of melacha on Shabbat from Commandment #4. It gives a positive slant to the restrictions of Shabbat. As Dayan Grunfeld z"l puts it, we lay at the feet of G-d in homage to Him the Creator, the various gifts and skills He gave us for our workaday week. This partially explains the significance of the distinction between “abstain from” and “do not do”.)

Swearing in the name of (and sometimes even just mentioning) a deity is forbidden 96,L14]. One should avoid popular interjections whose origins are associated with other religions - Gee!, Holy cow! Etc.

Inciting others to idolatry (even with- out worshiping) is forbidden [87,L15].
Chagiga offerings in the Mikdash are to be brought on each of the Three Festivals [88,A52].

Matzot are to be eaten during the 7 days of Pesach. It marks the Spring season during which we left Egypt. We must not appear empty-handed at the Temple (but rather bring specific Festival sacrifices). Shavuot is the Festival of the First Harvest and Sukkot marks the final harvest at "the turn of the year". We are expectedto go to Jerusalem for the Three Festivals.

The Korban Pesach may not be brought while we are in possession of Chametz [89,L115] nor may its fats be left over for the morning [90,L116].
Bikurim are to be brought to the Mikdash from Shavuot time and on [91,A125]; it is forbidden to cook meat with milk [92,L186].

Could this be the (or an) origin of the custom of dairy on Shavuot, with these two mitzvot sharing the same pasuk?

Shishi - Sixth Aliya - 6 p'sukim - 23:20-25
G-d will send an angel (a prophet?) to lead and protect the People upon our entrance into the Promised Land. We must heed his words so that our enemies will fall before us. We may not bow to idols, nor worship them, nor learn from the deeds of pagans; we must destroy their idols. We must serve G-d and He will bless us with wealth and health.

Sh'vi'i - Seventh Aliya - 26 p'sukim - 23:26-24:18
G-d promises that we will live full satisfying lives and that our enemies will panic before us and will be driven out of the Land - not quickly, but slowly, so that the People of Israel may properly populate the Land.

[sdt] Wait a minute! Miracles, laws of nature turned upside down. Plagues. Splitting of the Sea. Manna. Water from this and that. MA PITOM that we will only take over the Land of Israel slowly? What about a couple of miracles to handle the problem? The answer is that miracles are nice, but we don't live by them. We get them when we need them. But if the purpose of going (coming) to Eretz Yisrael is to live a Torah life in the place it was made for, then we have to do it naturally. This is the difference between the suspended animation experience of the Midbar and the down to earth, practical life in Eretz Yisrael.

We may not make treaties with the 7 Nations nor with other idolaters [93, L48], nor shall we permit idolaters a foothold in the Land [94,L51], so that we will not be entrapped by them.

The sedra concludes with a description of Matan Torah, including the famous NAASEH V'NISHMA response of the People to the offer of a Torah way of Life. Moshe remains on the mountain for 40 days and 40 nights.

Haftara - 25 p'sukim -Shmuel Alef - 20:18-42
When Rosh Chodesh is Sunday (or Sunday and Monday), then the special Haftara for Erev Rosh Chodesh (usually) preempts the regularly scheduled Haftara of the week. See stats on this on page 26.

The connection between the Haftara and Erev Rosh Chodesh is obvious. The opening words are: And Yehonatan said to him, tomorrow is Rosh Chodesh... The real question is why the Sages decided on a special Haftara for Erev Rosh Chodesh in the first place. No other "erev" gets a special reading. Why does Machar Chodesh?

Perhaps it is because Rosh Chodesh is so understated and often ignored. This became a way - in addition to Rosh Chodesh benching - to say: Hear ye hear ye, tomorrow is Rosh Chodesh. It seems that the connection is mainly in the opening words.

Rabbi Jacobs points out in his A Haftara Companion that there are lessons we learn from this passage in the Navi, and the knowledge makes us more aware of the specialness and sanctity of Rosh Chodesh. Rosh Chodesh was celebrated with a special meal which was to be eaten in a state of ritual purity. Many have the custom today of marking Rosh Chodesh with a special meal. The Haftara also serves as a source of the minhag of abstaining or reducing one's work on Rosh Chodesh.

Rabbi Jacobs refers to a deeper connection between Rosh Chodesh and the Jewish People (which might explain why we take the extra opportunities to highlight Rosh Chodesh). The cycle of the Moon alludes to Jewish History. For 15 days (or so) the Moon increases in brightness and fullness, corresponding to the 15 generations from Avraham Avinu to Shlomo HaMelech. This is followed by 15 days of decline, matching the 15 generations from Shlomo to the destruction of the Beit HaMikdash and the Babylonian exile. But this is followed by MACHAR CHODESH. Tomorrow will see the brightening of the Moon and the fate of the People of Israel. The cycle continues until the Complete Redemption, when the Moon (and Klal Yisrael) will be completely restored.

Rabbi Sholom Gold has a powerful question and analysis on Machar Chodesh. IY”H we will feature some of his answers Erev Rosh Chodesh Sivan.

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