We begin Parshas Mishpatim—this section of the Torah that gets into the “nitty-gritty” details of many laws: laws of servants, damages, monetary disputes, penalties, lost objects, theft, and many other areas of life.
But it’s striking that the very first verse opens with just two simple words:
“And these…”
In Hebrew, it says “V’eileh”—“And these.” If the Torah would have written only “Eileh”—“These”—it would sound like a new section standing on its own. But the added vav—the “and”—means it’s continuing something that came immediately before.
What came before? The Torah just described the great revelation at Sinai, when the Jewish people received the Ten Commandments. So by saying “And these are the ordinances…”, the Torah is teaching a major principle:
These laws, too, were given at Sinai.
Not only the dramatic, spiritual commandments, but also the everyday, practical laws—money, damages, responsibility, and integrity—are all part of the same Divine Torah.
The verse continues:
“And these are the ordinances that you shall place before them.”
That wording raises another question. What does it mean to “place” laws before someone? You can teach laws, you can say them over—but “place”?
The classic explanation is that “place” means more than reciting rules. It means presenting them clearly, fully, and in a way that is ready to be absorbed—like a set table with prepared food, not raw ingredients. The goal is not just information, but understanding: the reasoning, the structure, and the practical application.
Then the verse ends with:
“before them”—in Hebrew, “lifneihem.”
This is also understood as a directive: these laws must be brought before them in a way that reaches inward, so Torah is not only “known,” but internalized—entering a person’s mind, heart, and character.
What are “Mishpatim”?
The Torah uses different words for mitzvos. In this parsha, the word is “mishpatim.” Mishpatim are generally understood as laws that are logical—rules that human society would recognize as necessary for a stable and moral world.
Traditionally, mitzvos are grouped into three categories:
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Mishpatim — logical laws (for example: not stealing, not murdering, honesty in business).
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Edot — “testimonials,” practices that testify to events or truths (for example: festivals and Shabbos, which express our story and our faith).
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Chukim — “statutes,” mitzvos that are beyond human logic, kept because they are Divine instruction (for example: certain prohibitions and ritual laws that do not have an obvious rationale).
A key distinction is this: sometimes a person doesn’t understand something simply because they are not yet able to grasp the reason. That is not the same as a chok. A chok is a mitzvah that the Torah gives without presenting a reason as the basis for observance—so that our connection to Hashem is not limited to what we can explain.
Why Sinai—and then “simple” laws?
This leads to a deeper question. If some laws are logical, why did they need to be given at Sinai at all? Why not focus the revelation only on the “mysterious” laws that we would never figure out ourselves?
The message is powerful:
Even the laws that make sense must be kept because Hashem commanded them, not only because we agree with them.
If mitzvos are based only on human logic, then logic can shift. People can rationalize, justify, and bend principles according to convenience, desire, or social pressure. The Torah anchors even the most “reasonable” rules in something deeper than reason: submission to truth, to Hashem’s will, and to holiness.
And there’s another point: if we do mitzvos only because we understand them, then we are missing the deeper essence of mitzvos. A mitzvah is not only a moral act—it is a connection to Hashem. When a person keeps Torah because it is Hashem’s will, the act becomes spiritually transformative, not only ethically beneficial.
The other side: how to do “Chukim” with joy
But the Torah teaches in the opposite direction as well.
A person might say: “If a mitzvah doesn’t make sense to me, I’ll do it, but I can’t feel inspired by it.”
Yet Torah asks for more than technical compliance. The human soul contains layers: intellect, emotion, and something deeper—the inner core of faith, identity, and loyalty. That deeper place is not limited by logic. When a person connects from that inner place, even a mitzvah beyond reason can be done with enthusiasm and joy, because the joy comes from serving Hashem, not from understanding.
This idea applies not only to mitzvos but also to life. There are times when we don’t understand what is happening, and it can be frustrating. But Torah calls us to live from a deeper place—accepting Hashem’s will, remaining connected, and striving to respond with growth and inner strength, while still praying for revealed good.
And a key ingredient is simchah—joy and spiritual energy. When a person is heavy, depressed, or drained, even the strongest inner resolve can be held back. So Torah encourages us to protect our joy, focus on the positive, and keep moving forward with purpose.