Tripod
Every culture has an ethical system. Torah provides us with a three pronged system. This three knotted system is guaranteed not to unravel.
Three Categories of Commandments
The Torah divides Jewish law into three categories. Chukim, Edot and Mishpatim. And it is this third category that serves as the theme and indeed name of this week’s parsha. Usually they are translated as: Statutes, Testimonies, and Judgments.
A more precise rendition would be:
Chukim: Practices that the human mind finds difficult or impossible to fathom. Yet we observe them because it is G-d’s will that we do so. Included in this category are the commandments against wearing wool and linen, mixtures of milk and meat, etc.
And although many of the Torah’s commentators have given reasons for these commandments, it is easily recognized that the reasons themselves to not justify these practices. Only after we have accepted these precepts because they were given to us by G-d do we then try to find additional meaning and derive lessons from them.
Edot: Practices that are intended to remind us of certain events and ideals, such as Shabbat (a reminder of Creation); Passover (a reminder of the Exodus); mezuzah (a reminder of G-d’s presence etc.). If the Torah had not commanded us expressly to observe these testimonies, we would not have conceived of them on our own. However, now that the Torah had given us these rituals, we can easily grasp their meaning.
Mishpatim: Practices that govern the relationships between one person and another. In this category one finds the laws against theft and murder. Even if the Torah had not specifically commanded us to observe these laws, the human mind would have come to the realization that one should follow them. Indeed, the Talmud declares that had the Torah not been given we would have been able to learn certain ethical and moral behaviors from animals.
Three Rolled into One
This week’s Torah portion, while entitled Mishpatim, because it is its main theme, actually comprises commandments that fit into all three categories:
In this parsha we find:
The laws concerning mixtures of milk and meat (Chukim-Suprarational laws); (b) The laws of Jewish holidays (Edot-Testimonies and remembrances) along with (c) laws concerning murder etc. (Mishpatim-Rational judgments) are all lumped together in this Torah portion that is the first to follow the account of G-d giving the Torah at Mount Sinai.
Our sages explained that while Judaism can be divided into these three categories, they all have one Divine source. They were all given to us at Sinai by one G-d. Ultimately, one must observe even the most basic laws that govern the running of a civilized society with the realization that it is a G-d given—and not a manmade—law.
Conversely, we are told that even those laws for which there is no apparent reason; we must look for and find meaning in their observance, just as those laws for which we have apparent and clear reasons.
In effect, every Mitzvah is a G-d given commandment. Every Mitzvah is intended to remind us of our G-d and our history. Every mitzvah is intended to teach us a moral lesson that we can apply to our lives.
Ethics3
The fact that the Torah classified these commandments and divided them into three categories is intended to impart three distinct messages to us.
The Chukim were given to us to instill within us the sense of discipline and acceptance of Divine authority. Only when our morality is based on a belief in an Absolute set of morals that derive from an Absolute Creator, will we have the correct and stable foundation for our lives.
The Edot were intended to inspire us with an awareness of G-d‘s role in our lives. By accentuating the spiritual nature of these commandments, we become a more spiritually sensitive and refined individual. In doing this we become more G-dly and receptive to G-dly things.
The Mishpatim were intended to instill within us a sense of societal concern and responsibility. It clearly does not suffice for a Jew to be good simply because G-d said so. It is also insufficient to be naturally inclined towards goodness because one had internalized a spiritual set of values that make one’s ethical behavior natural.
In addition to all that, one must also cultivate a sense of belonging to a society, a nation, a community, a family, that requires mutual respect and love. When one chooses to help another it should be based on all three foundations: G-d’s commandment and surrender to a Higher authority, one’s internal sense of spirituality and also on one’s appreciation for the needs and rights of others.
Messianic Perfection
There are, however, three impediments to our embracing of these three dimensions of Judaism. When G-d’s presence is concealed, we will struggle harder to accept the existence of a transcendent G-d. When our hearts are dulled by the pain and suffering of the exile experience, we may find it hard to get emotionally involved with our Jewish observances. And when we are dispersed throughout the world, as a result of exile circumstances, it becomes increasingly more difficult to feel part of a community.
With the advent of the Redemption, we will be imbued with a complete realization of G-d’s presence; our hearts will be “unplugged” enabling us to enjoy the full measure of delight in our Jewish life. With the removal of the geographic fragmentation and dispersion of the Jewish nation, we will be able to realize the ultimate in social consciousness. At that time the observance of Judaism will be complete, because all three elements will be at their highest point.
When Maimonides lists the changes that will occur in the Messianic age he refers to three things: The defeat of those nations, who oppress us, the building of the third Temple and the ingathering of the Jews from exile to the Land of Israel.
If we examine these three achievements carefully, we will see how they correspond to the removal of the three barriers to the complete fulfillment of the three categories of Commandments.
By defeating the enemies of Israel and thereby removing oppression and persecution, the desensitization process that was caused by exile will no longer exist. We will be much more capable of experiencing the joy of our Holidays. We will not be so emotionally drained and our observance of the Edot-Testimonies will be complete.
By rebuilding the Temple, our ability to feel G- d’s presence in our lives will be restored to the days of old and even beyond. It will therefore be possible for us to fulfill the Chukim-Supra- Rational commandments with ease because our reverence for G-d will be at its peak.
And by gathering all of the Jews and physically uniting them in the Land of Israel, it is selfunderstood how our social consciousness will be enhanced. To be sure, in the Messianic Age we will not have the same problems that society suffers from now, but we will still benefit greatly as a society when we are united into one people. That will facilitate the smooth observance of the Mishpatim-Rational judgments.
Exile Conditions: The Catalyst
To be sure, exile conditions do not make it impossible to achieve the realization of the three goals represented by the three classes of Mitzvos. Exile conditions just make the achievement of the above more challenging and therefore more meaningful. And indeed, the transformation that will occur in the Messianic Age will occur precisely because of our efforts in these final days of exile.
When we succeed in observing the Chukim, we hasten and lay the groundwork for the building of the Temple. When we fulfill the Edot with perfection we set into motion the process that will remove the obstacles to experiencing joy. And when we observe the Mishpatim we generate the energy that will bring about the unification of the Jewish people.
From the book Light from the Future: Parshas Mishpatim by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
