Parshas Mishpatim - Parsha Stumpers

~ Something to Think About ~

  משפטיםפרשת 

Parsha Stumpers

By: Daniel Listhaus

1. The Ba'al Ha’turim sees a remez (hint) in the parsha to the fact that a Jewish judge must first try to create a compromise between two fighting parties before judging the case. Why is this true though? Shouldn't we focus on getting the correct judgment rather than settling on a compromise which is definitely not the truth?

2. The Jewish slave who decides to stay by his master must get his ear peirced. The mechilta (34) comments that this is because he became a slave by not listening to the commandment at Har Sinai not to steal. Why then should the ear be pierced more here than by one who does any other aveirah?

3. Rashi writes that even if non-Jews judge regarding certain matters as Beis Din, still one should not go to them to judge even in such a case. Why is this? Why would this be considered giving chashivus to avodah zarah if it is well known that the Torah's perspective is the same as society's perspective in this area?

4. Why does the Torah interrupt between the passukim of hitting and cursing one's parents with “וגנב איש ומכרו...מות יומת” ?

5. The passuk in Perek 22 Passuk 17 says, “מכשפה לא תחיה”. Sorcery is against the Torah and is taken seriously.

                   a. What is fundamentally wrong with sorcery?

                   b. Why is the mitzva worded as “The sorcerer you should not let live”.                             Instead of: “Don't practice sorcery” or “If you practice sorcery, you                           will be put to death”, or at least. “One who does sorcery, you should                              kill”?

                   c. I am not sure if this would fall under “כשוף" , but what is the origin of                Avada Kedavra [והמבין יבין ]?

6. Rashi (22:24) says that every word אם in the Torah implies a voluntary act – except for in three places. What are these three places? And is there a connection between them?

7. Rashi (23:7) writes that one could not accept a bribe even to judge correctly. What is this case? Is someone offering a bribe to judge correctly? Is a bribe being offered to judge one way which the judge feels is correct? Either way, why not take the bribe? It shouldn't even be considered a bribe in such a case but more like an incentive to judge correctly?

8. Which mitzva in this week's parsha was neglected by the Jews during the time of ירמיה הנביא?