SEDRA : Mishpatim Shabbat Rosh Chodesh Hertz Chumash p .306 Exodus Chap. 21 verse 1

This week's Sedra is generously sponsored by Jeff Pura.

SYNOPSIS

Mishpatim - Judgements, introduces a great proportion of the Torah's legal corpus given at Sinai.
The institution of slavery as understood in the ancient world is radically reformed into a form of restitution for theft or 'bankruptcy'.
"Slavery" is indeed an inaccurate translation or description of a system in which the subject possesses basic rights to his person, property, family and eventual freedom. A Jew may be a slave for a maximum of six years. The master must support a married slave and his Jewish wife & children during his service. However, a non jewish hand maiden given him by the master remains with the master.
A slave who insists on remaining in servitude after six years is to have his ear pierced against the doorpost of the house and must be freed in the Jubilee Year. A man's daughter sold into service may be redeemed by relatives if she displeases her master. If the master's son marries her she is to be treated as free born. She is entitled to freedom if her husband marries another woman or if her marital rights are infringed in any other way. Fatal injury to a slave by the master is a punishable crime and maiming him leads to immediate freedom.

Capital offences include intentional murder, cursing parents in the name of G-d, kidnapping, witchcraft, bestiality and idolatry.

Injury to another leads to liability for the victim's loss of earnings, medical costs, pain, embarrassment and physical impairment. Further actions in damages are enacted for injury to a pregnant woman and the loss of the foetus. Damages caused by one's animals, property or actions incur liability for compensation. The method of assessing damages is described.
The laws governing damages or theft to the property of another held in one's possession in trust, as a deposit, borrowed or hired are detailed. Theft.
Fines of fivefold and fourfold are enacted for theft and slaughter of livestock and twofold damages for being found in possession of stolen livestock. The conditions of justifiable homicide in robberies are set out.

Laws of Morality and regulations against oppression are legislated. Wronging the stranger (convert), orphans, widows or anyone who is vulnerable will invite G-d's anger. Oppression in business, especially of the underdog is forbidden. The perversion of justice through false evidence, biased judgement and bribery is viewed as the greatest danger to the survival of a civilised society.

Assistance to one's fellow, even a rival, is a sacred obligation. Lost property must be restored to the owner. Animals must not be caused or allowed to suffer. This applies especially to beasts of burden.

First fruits and first born animals are to be dedicated to G-d.

Other laws include the prohibition of Trefah (meat of an animal torn by beasts). During the Sabbatical year sowing and reaping of the land is forbidden.

Shabbat abstention from work is to be observed by all members of the household, including animals. Pilgrimage to the Sanctuary by every adult Israelite three times a year on Pesach, Shavuot and Succot to bring offerings is decreed. It is forbidden to seethe a kid in it mother's milk. Hashem's assistance in the conquest and settlement of the land is promised in return for faithful adherence to all these laws.

Moses descended from Mt Sinai having written down all the precepts conveyed to him by G-d, offered up sacrifices and read the Book of the Covenant to the people who instantly committed themselves to it : "All that G-d has spoken we will do and we will hearten". After witnessing a mystical vision of the Divine Glory together with Aaron, Nadav, Avihu and the seventy Elders, Moses is summoned to ascend Mt Sinai alone to receive the Tablets of Stone.

SPECIAL MAPHTIR - SHABBAT ROSH CHODESH HERTZ CHUMASH P. 695 Numbers Chap. 28 verses 9 - 15 inc.

HAPHTORAH - FOR SHABBAT ROSH CHODESH HERTZ CHUMASH P. 944 Isaiah Chapter 66
The final chapter of Isaiah comprises the reading when Shabbat and Rosh Chodesh coincide owing to its reference in the penultimate verse to the continued and ever more popular observance of Rosh Chodesh in the future.
The chapter combines fierce admonition for those who pervert sincere observance, mock the ways of G-d and worship idolatry while it also describes the rebirth of Israel and the ingathering of exiles.
The penultimate verse referring to Rosh Chodesh is repeated again after the conclusion of the Haphtorah.

TELL ME RABBI ..... HALLEL: HYMNS OF PRAISE WHEN HALLEL IS SAID :
Six psalms (113 -118), collectively known as Hallel (Hymns of Praise), are said immediately following the Shacharit Amidah on Pesach, Shavuot, Succot, Channukah and on Rosh Chodesh.
The beauty of these Psalms remains unsurpassed. Not wanting to leave G-d's praises to chance, the Sages made these psalms a mitzvah for the festivals. Some regard Hallel on these festivals as a Torah obligation.
Hymns of praise to G-d are to be said whenever we celebrate events that commemorate the deliverance of our people from dire peril (Pesahim 117a) e.g. on Channukah, the ruling of the Israeli Chief Rabbinate for saying Hallel on Yom Ha'atzmaut and Yom Yerushalayim.
The joyous mood and tempo of Hallel make it most appropriate for festivals and for days of national rejoicing. Its music reflects high spirits and exuberance: "This is the day which the Lord G-d made, we will be glad and rejoice therein" (Psalm 118).
HOW HALLEL IS SAID:
Hallel is preceded by the recitation of a blessing. Maimonides ruled that since Hallel on Rosh Chodesh is only a custom one omits the blessing as one does not recite a blessing over a custom (Hil. Hanukkah 3:7).
This is adhered to by Sephardim but Ashkenazim do recite a blessing even on Rosh Chodesh. It became customary also to conclude Hallel with a blessing ending with, "...Blessed art Thou, Lord, a King extolled in psalms of praise." We stand when reciting Hallel because it is a testimony to G-d's wondrous deeds and powers, and because testimony in Jewish courts is always given while standing. Also, it is in keeping with the verses: "Give praise, ye servants to the Lord; you who stand in the house of the Lord" (Psalms 135: 1-2).