Elevating the Physical: Legacy, Law, and the Covenant of Mishpatim
Today, we are studying the Torah portion of Mishpatim. As we usually do, we will review some of the Rebbe’s teachings from volumes 1 and 2 of Likkutei Sichos. Sometimes the material the Rebbe discusses is incredibly detailed and complex, making it a challenge to distill into a ten-minute summary, but there is always a vital point of connection to be found.
We dedicate this study to the loving memory of our son, Levi Yitzchok. We honor his life and legacy, and despite the pain of our loss, we remain grateful to Hashem for giving us such a special son—one who illuminated a dark world with his love, his teaching, and his ability to bring people closer to the Divine.
Channeling Grief into Growth
We are currently approaching the 22nd day of Shevat, the Yahrzeit (anniversary of passing) of the Rebbetzin, Chaya Mushka Schneerson, of blessed memory. This is a time when thousands of Shluchos (women emissaries) from around the world gather to be inspired and recharged.
The Rebbe’s response to his own personal grief—losing a wife of many decades—was characteristic of his entire life’s work. Rather than retreating into sorrow, the Rebbe channeled his pain into action. He created new institutions, expanded existing ones, and launched initiatives to increase Jewish life and practice.
The Jewish people are no strangers to tragedy, both communal and personal. The Rebbe taught us that while we must feel the pain, we must also ask: What do we do with it? We must channel it into positivity and life. On a personal level, during the Shiva for our son, I found the most comfort not from those who emphasized the tragedy, but from those who gave us hope—reminding us of the great work Levi did and encouraging us to continue his mission.
The Essential Role of the Jewish Woman
The Rebbe had the highest regard for women, often stating that the Shluchos could be relied upon even more than the men. He reminded us that the Jewish people left Egypt because of the merit of righteous women, and that at Mount Sinai, Hashem spoke to the women first.
In Judaism, the essence of who you are—your Jewish identity—comes from the mother. While tribal lineage (Kohen, Levi) follows the father, the core soul connection belongs to the mother. This is why the 22nd of Shevat is such a powerful day; it celebrates the influence of the Jewish woman in transforming the world.
Mishpatim: The Logic of Elevation
Turning to the Torah portion, there is a famous perplexity regarding the order of events. Last week, in Yitro, we read about the Giving of the Torah and the Ten Commandments. This week, Mishpatim focuses on a series of civil laws.
According to Rashi, many of the events described at the end of Mishpatim actually took place before the Giving of the Torah. The Torah is not always written in chronological order. For example, in the portion of Lech Lecha, the Torah records the death of Abraham's father, Terah, before Abraham leaves for Canaan, even though Terah actually lived for many years after. Rashi explains this was done to protect Abraham’s honor, so it wouldn't appear that he was abandoning his elderly father.
Why does the Torah "jump around" in Mishpatim? The Rebbe explains that there are two distinct aspects of the Torah. The first is Instruction (Torah)—the laws and commandments we must follow. The second is the Covenant (Bris)—the essential bond that connects the Jewish people to Hashem.
The portion of Yitro represents "The Top coming Down." Hashem descended upon Mount Sinai to give the Commandments. It was a gift from above. Mishpatim, however, represents "The Bottom going Up." It focuses on civil laws—the "logical" laws of how to treat a neighbor or handle a loan. By refining our physical lives and our human interactions through these laws, we elevate the physical world and reach back up toward Hashem.
Arvus: We are Each Other’s Guarantors
The Rebbe links this to a Talmudic discussion at the conclusion of Tractate Bava Batra regarding Arvus (guarantorship). Usually, if you guarantee a loan at the time it is given, you are obligated to pay if the borrower defaults. But what if you step in later?
The Talmud gives a dramatic example: A lender is "choking" a debtor in the marketplace, demanding his money. A third party sees this and says, "Let him go! I will pay you." Does that person have a legal obligation to pay? The conclusion is yes. By convincing the lender to release the debtor, the guarantor has effectively "purchased" the debtor’s freedom, creating a binding obligation.
The spiritual application is profound. Sometimes the "Accuser" (the Yetzer Hara) "chokes" us, pointing out our failings and our "debts" to Hashem. But we are all responsible for one another. When we show Hashem that we care for each other—when we step in as "guarantors" for a fellow Jew’s physical or spiritual well-being—Hashem, in turn, acts as our guarantor.
When we are united, Hashem overlooks our individual "debts" and brings us blessings. As we honor the memory of the Rebbetzin and our son Levi, let us take on that responsibility for one another. Through our unity and our commitment to elevating the world, we will merit the ultimate redemption and the time of the Resurrection, when we will be reunited with our loved ones in a world of peace.