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| Mishpatim: Tablets of Stone |
In parashat Mishpatim the Torah makes an abrupt switch.
The previous reading of Yitro deals with great, universal topics: the
revelation at Sinai and the Aseret HaDibrot (the Ten Commandments).
From these fundamental principles, the Torah
suddenly descends into detailed laws of everyday life.
Mishpatim speaks of servants, thieves, and kidnappers. The reading includes laws
for personal injury, damages, and negligence, and legislation for
lending money and borrowing articles. It is not enough to
believe in Judaism's general principles. The Torah's ideals
must permeate all aspects of life.
Lest one think that the two Torah portions are unrelated, the end of
Mishpatim returns to the saga of Sinai, completing the story
started in Yitro. God tells Moses:
What exactly are 'the Torah and the mitzvah' that are mentioned here? Are
they only the Aseret HaDibrot that were carved on the stone tablets?
All from Sinai
Third-century scholar Rabbi Shimon ben Lakish explained that each term mentioned in the
verse refers to a different component of Torah:
Clearly, Rabbi Shimon did not mean that everything was explicitly
revealed to Moses. The Talmud in Menachot 29b relates that God showed Moses a
vision of Rabbi Akiva, the renowned second-century scholar,
lecturing to his students. Moses became distressed when he
realized that he was unable to follow the lesson. Then one
of the students asked Rabbi Akiva, 'Our master, what is the source
for this law?' The great scholar replied, 'It is a law given to
Moses at Sinai.' Upon hearing this, Moses was immediately relieved.
The specific case was unfamiliar to Moses. But Rabbi Akiva
affirmed that its true, ultimate source was Mount Sinai.
The point of Rabbi Shimon's exegesis is that the Oral Law, the Mishnah
and the Talmud, are faithful applications of Sinaitic Law to the
realities of life in second-century Eretz Yisrael and fifth-century
Babylon. Not adjustments to the Torah to accommodate new times, but
careful application of the guidelines set down at Sinai.
Sapphire Stone Tablets
Rav Kook asked an interesting question. Why were the Aseret HaDibrot
written on stone tablets? Why is it important to mention the raw
material used for the tablets?
One might think that it is only necessary to be faithful to the
spirit of the Torah — that is the essence of Judaism. The
details, the intricate laws of conduct, however, are a function of
the prevailing culture and society. They must be adapted to fit the
needs of the day. In other words, we need not be overly concerned
with the detailed legal code of Mishpatim. What is important is
following the general spirit of Yitro.
Therefore, the Torah relates that the tablets were made of stone.
According to the Midrash, it was not just any stone, but sapphire.
This material was so tough that a hammer swung against them would
be smashed to pieces. God used tablets made of unbreakable
sapphire to emphasize that even the Torah's physical manifestation — i.e.,
its day-to-day practical laws — may not be changed.
The concept of the Torah's immutability, even in the details of
everyday life, is particularly relevant to this verse. Sometimes
the oral tradition appears to contradict the simple meaning of the
written Torah. One might mistakenly think that the Talmudic sages
adjusted Torah law in order to conform to the needs of their time.
Rabbi Shimon taught that there are no changes in the
Torah. The Mishnah and Talmud are rooted in oral traditions going
back to Mount Sinai. "All of these were given to Moses at Sinai."
(Adapted from Ein Eyah vol. I, p. 14)
Copyright © 2006 by Chanan Morrison
"Come up to Me, to the mountain, and remain there. I will give you
the stone tablets, the Torah and the mitzvah, that I have written
for the people's instruction." (Ex. 24:12)
"This teaches that all [of these] were transmitted to Moses
at Sinai."
(Berachot 5a)