Rav Wolbe asks (Shiurei Chumash Parshas Chukas) wouldn’t it have been more effective had Bnei Yisroel threatened them? They could have warned, "If you don’t allow us to pass through your land, we will destroy you just as we did to the nation of Amalek!" What message was Moshe trying to convey when he told Edom that Hashem listens to our prayers? The answer is that when we speak with the other nations, we must do so in the proper fashion. We should speak "our language" as opposed to theirs. We must bear in mind Bnei Yisroel’s essential characteristic and act accordingly. Bnei Yisroel operate with prayer, not with threats of war and annihilation.

Rav Hutner once related to Rav Wolbe that Rav Kook wrote a letter in which he stated that it is not possible to establish a truly proper Jewish homeland at the present time. Such a land would have to be run with kindness and righteousness, the trademarks of the Jewish people. Since the rest of the world is filled with politics and corruption, such a feat would be impossible. Bnei Yisroel have their own way of doing things which is often not in accordance with the way other nations act.

In a similar vein, the Torah relates that after the death of Aharon the nation of Canaan waged war against Bnei Yisroel and took captives. Bnei Yisroel prayed to Hashem to deliver their enemy into their hands and pledged to donate all the spoils toward the service of Hashem. Rashi explains that in reality only one maidservant was captured. Rav Wolbe notes that despite the fact that it was only one person, it was a major concern of Bnei Yisroel, for which they prayed and pledged charity. While other nations might overlook the capture or even death of countless citizens, the Jewish People do things differently.

This dvar Torah was compiled by the family of the Mashgiach Harav Shlomo ben R’ Moshe z"l, l’iluy nishmaso

The Torah tells us that not only were Korach and his cohorts swallowed alive; their wives and children also died in this extraordinary fashion. Rashi comments (Bamidbar 16, 27) that the gravity of this punishment helps us comprehend the severity of quarreling. While a court of law only punishes a man after he reaches the age of thirteen, and Heaven only punishes from the age of twenty, quarreling is so serious an infraction that even the nursing babies perished as a result. Why did the children, who were in no way involved in the dispute, deserve to die alongside their parents?

Rav Wolbe answers with the following Sforno. In the Aseres HaDibros we read, “Who visits the sin of the forefathers upon their children on the third and fourth generations.” The Sforno explains that Hashem waits until the fourth generation to mete out punishment, because when four consecutive generations sin in the same manner, the sin becomes entrenched - part and parcel of their very personality – and there is no hope that they will ever do teshuva. Similarly, the children of Korach were born into a situation where a terrible quarrel raged. The severity of machlokes is such that it can leave an indelible impression even on the second generation. Arguing would become part of their nature. Moreover, the knowledge that their fathers disagreed so adamantly with Moshe would cause them to forever second guess Moshe Rabbeinu’s qualifications as a leader. Therefore, the only option was for them to perish along with their parents, and thus effectively preventing any possibility of the continuation of this machlokes.

One of the six hundred and thirteen commandments is, “And one shall not be like Korach and his followers” (Bamidbar 17, 5). Rav Wolbe cautions that this commandment applies even when one has good intentions and acts for the sake of heaven. Nevertheless, he may not cause machlokes. One must be especially careful when he acts “lesheim shamayim” because he often thinks that this gives him the license to do as he pleases. The Mishna in Avos states, “Any argument in which people argue for the sake of heaven will endure… Any argument that is not for the sake of heaven will not endure.” Rav Yisroel Salanter explains this Mishna homiletically. When two businessmen get into an argument, at the end of the day they will make amends and drink a beer together. However, when one feels that he is arguing for the sake of heaven, the quarrel will never end. How could he give in when Heaven’s honor is at stake? Such a machlokes will endure forever!

Any machlokes, even with the best of intentions, can have terrible repercussions. The Alter of Kelm writes that Korach must have had truly lofty intentions, for if he did not, the pans he used to sacrifice the incense would not have become holy and would not have been converted into plating for the mizbeiach. Despite his intentions, the machlokes caused the demise of his entire family. This being the case, could there be any cause for which it is truly worthwhile to create a machlokes?

This dvar Torah was compiled by the family of the Mashgiach Harav Shlomo ben R’ Moshe z"l, l’iluy nishmaso

            Rav Wolbe (Shiurei Chumash Parshas Shelach) quotes the Chiddushei HaRim’s explanation of this infamous fiasco. Rashi on the first pasuk of the Torah tells us that the purpose of Creation was for the Jewish People and for Eretz Yisroel. Therefore, the sojourn of Bnei Yisroel in the desert was merely transient, because the true goal was life in the Land of Israel. However, the transition from living in the desert to life in their new country was not going to be an easy one. In the desert Bnei Yisroel survived on miracles. Their food fell from the heaven, their water poured forth from a rock; they were protected from all elements by the clouds of glory, and they had Moshe Rabbeinu who was a direct link to Hashem by means of “face to face” communication. This would all change as soon as they entered the new land and became subject to the laws of nature. Bnei Yisroel’s goal in the Land of Israel was to discern that nature is a mere facade, and it is Hashem Who provides them with sustenance and for all they lack. This was the very purpose of Creation and the key to Redemption.

            It was to this end that Bnei Yisroel spent a number of months in the desert. During this period of time they were to gain an awareness of Hashem’s control over all aspects of nature and His intimate involvement in every facet of their lives. They were to take this crystal clear perception of the workings of the world and bring it with them into Eretz Yisroel. This would give them the ability to distinguish Hashem’s hand behind the veil of nature and realize that it is He Who would provide for them in Eretz Yisroel no less than He had done when they were in the desert. The task was not an easy one, so Hashem said to send the greatest men of the generation to pave the way. They were to discover how it feels to out walk out of the clouds of glory and into nature; all the while being careful not to slip from their lofty spiritual level.

            It was exactly in this area that they failed. They entered the land and were greeted by giants, “And we were in our own eyes like grasshoppers and so we were in their eyes” (Bamidbar 13, 33).  The spies had perceived things as nature packaged them. They lost sight of Hashem’s involvement in all aspects of this world and, therefore, they were awed by giants who were nothing more than a big physical body. Had they all the while been cognizant of Hashem’s hashgacha, they would have looked at the giants no differently than had they been made from cardboard. The spies were not able to take the perception that they had gained from the time they had spent in the clouds of glory, and properly process what their natural eyes had seen. Thus, they failed in their mission.

            This is our goal and the purpose of Creation; to see Hashem behind the façade of nature and to realize that it is a no less a miracle when bread grows from the ground than when it falls from the sky.

This dvar Torah was compiled by the family of the Mashgiach Harav Shlomo ben R' Moshe z"l, l'iluy nishmaso

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Bais Hamussar

            Rav Wolbe writes (Alei Shur vol. II pgs. 629, 630) that in order to comprehend the sins related in the Torah we must elevate ourselves above our personal madreiga instead of bringing these events down to our level. If we could have asked anyone who experienced Matan Torah what they felt about leaving Har Sinai, we could be sure that they all would have answered that after experiencing Divine revelation and spiritual elevation it really was a shame that they had to leave so soon. These parshios describe the extent of the psychological perception divulged by the Torah. There is no way that the "Generation of Knowledge", or even the prophets who lived in their midst, were conscious of these thoughts. Nevertheless, Hashem, Who probes the recesses of a man’s heart, found them at fault for feeling deep down, "Okay, it’s time to move on."

              If we contemplate our situation after Yom Kippur, we might gain insight into the sins transgressed by the lofty generation of people who left Egypt. Is the dancing after Yom Kippur an expression of joy for achieving forgiveness, or is it a manifestation of the desire to throw off the yoke of the holiest day? Do the meal, the brachos and the ensuing conversation that follow the fast, reflect the holiness that permeated the day, or is it once again a demonstration of throwing off the yoke of Yom Kippur? Why is it that specifically after a day that is spiritual in its entirety, does one feel the need to "throw off the yoke"? The reason is that it is difficult to remain in a state of spiritual intensity for an extended period of time.

When Bnei Yisroel complained, "Who will feed us meat? We remember the fish that we ate in Mitzrayim for free; the gourds and melons…and now our souls are dry for there is nothing besides the manna" (Bamidbar 11, 4-5) they were not merely griping about a lack of vegetables. It was an expression of their desire to "step down" from the elevated level of those who ate only purely spiritual food. Similarly, when Bnei Yisroel left Har Sinai, they subconsciously desired to free themselves from a constant state of loftiness. The Torah states (ibid. 11, 20), "For you have become disgusted with Hashem" and Rashi explains, "If I had not planted My Shechina in your midst, you would not have become haughty to act this way."

The sins of that generation were caused by Hashem’s Shechina dwelling amongst them and are not comparable to the sins of those living today. Moreover, they were not even conscious of those thoughts that the Torah terms as sins, while we are very familiar with our feelings about "too much" spirituality. After spending the entire night of Shavuos studying the Torah, did we walk home feeling elated that we were given the key to a purposeful existence, or did we feel that we fulfilled our duty and could now take a break for a while?

This dvar Torah was compiled by the family of the Mashgiach Harav Shlomo ben R’ Moshe z"l, l’iluy nishmaso

Bais Hamussar

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             In two different places in this week’s parsha, Rashi points out the importance of having good friends and neighbors. The Torah tells us that the Levi’im from the family of Kehos encamped on the southern side of the Mishkan. Rashi comments, "Woe unto the wicked one and woe unto his neighbor." Because the tribe of Reuven also encamped on the southern side in close proximity to Kehos, they suffered along with them. Korach, a Levi from the tribe of Kehos, drew Dasan, Avirom and two hundred and fifty others from the tribe of Reuven into his quarrel with Moshe, and they all perished as a result.

            In contrast, Rashi notes that good neighbors have a positive impact. Moshe and Aharon and his children encamped on the eastern side of the Mishkan and the tribes of Yissocher and Zevulun, who also encamped on the eastern side, only benefited from their closeness to their great neighbors. Moshe toiled in Torah and his neighbors became great Torah scholars.

            Rav Wolbe (Alei Shur vol. I pg. 32) gleans from the Rambam how to choose proper friends. The Gemara states, "He who does not study Tanach nor mishna nor is he ’bederech eretz’, is not part of society" (Kiddushin 40). The Rambam defines "bederech eretz" as being associated with "a group of good people who possess pleasantness and mussar." The Rambam specifies two conditions needed to create good camaraderie; pleasantness and mussar.

The Mishna tells us that a man must say three things in his house in preparation for Shabbos: "Did you take off the tithes? Did you prepare the eiruv? Light the candles!" The Gemara comments that they must be said in a pleasant tone so that one’s family members will accept what he has instructed them. Things said in a joking manner or in a state of anger will not be accepted, and will not create a bond of good friends.

However, this alone is not enough to ensure solid friendships. All emotional obstacles in relationships with friends stem from egotistical feelings. The desire to stand out or take control, offering unhelpful criticism and feelings of suspicion are all expressions of egoism that are abhorred in a friendship. One has to fight these negative thoughts and feelings in order to create and maintain a "good group." This is the "mussar" to which the Rambam was referring. Moreover, someone who has the merit to study in a place of Torah must take extra precautions when it comes to interaction with friends. The Gemara tells us that Rebbi Akiva had twenty four thousand disciples and they all passed away between Pesach and Shavuos because they did not honor each other properly.

One who is not particular in choosing friends and neighbors might very well suffer the consequences, while one who is careful only stands to gain!

This dvar Torah was compiled by the family of the Mashgiach Harav Shlomo ben R’ Moshe z"l, l’iluy nishmaso

Bais Hamussar

The traditional translation of tzoraat as leprosy is undoubtedly misleading and inaccurate. The rabbis of the Talmud treated this disease as mainly a spiritual one, albeit reflected in actual physical symptoms. Slander, narrowness of vision, jealousy of others and bad character traits were assigned by the rabbis as being some of the potential causes of the onset of the disease.

Since tzoraat could occur not only on one’s body but on one’s clothing and in the walls of one’s house, it made everyone vulnerable- stripped bare of the veneer of possessions and false appearances that characterize human life. They are exposed publicly as being people of poor character, greedy, self-centered and even malicious towards others.

In the haftorah of the week we read of the four metzoraim – Gechazy and his three sons – who were cursed by Elisha for their greed and for the desecration of God’s name when Gechazy pursued Naaman, the Aramean general, and asked for the wealth that Elisha had refused to accept.

Even in the moment of triumph when they discovered the encampment of their enemy to be deserted and abandoned, they could not restrain their impulse of greed and proceeded to loot the camp before reporting their discovery to the king of Israel.

Apparently it is easier to cure tzoraat itself than it is to remove the character flaws that brought about the tzoraat in the first instance.

Since tzoraat was a disease of character traits and flaws, it is natural that the Torah placed the responsibility of diagnosing and curing the disease, not upon doctors or healers, but rather on the kohein – the priest of Israel.

The kohein was to be the spiritual mentor and guide for Jews. The prophet proclaimed: “For the lips of the kohein shall guard knowledge and wisdom and people shall seek to learn Torah from him for he is likened unto an angel of God.”

The kohein was the sole healer of these hidden character weaknesses that lay deep within a person’s soul and personality. Apparently with the decline of the spiritual strength of the kohanim in Second Temple times, the disease of tzoraat also disappeared.

We have no record of its actual appearance in Second Temple times, though the rules of purification enumerated in this week’s parsha were continued to be studied and appear as a separate mesechet in the Mishna.

The rabbis always spoke of tzoraat as something that required study and analysis – drosh (to search and analyze.) If one actually did that and underwent the searing self-analysis that is required to uproot the possibility of tzoraat in one’s person then in the words of the rabbis “vkabel sachar - one will be rewarded and receive payment.”

That lesson remains valid for all times and under all circumstances. We no longer have any kohein capable of discerning tzoraat nor do we actually have tzoraat itself in our midst. But, the root causes of tzoraat still exist abundantly within us and our society.

Before the coming of the great Pesach holiday let us attempt to purify ourselves from those negative causes and traits.

Shabat shalom.

Rabbi Berel Wein

The Ramban in this week’s parsha (Vayikra 13, 47) writes that tzara’as was in no way a natural phenomenon.  Rather, it occurred when Bnei Yisroel maintained a high spiritual level and cleaved to Hashem. Hashem reciprocated and rested His Spirit on them, thereby giving them and their belongings a superior appearance. Should it happen that one of Bnei Yisroel would sin, an unsightly spot would appear on their skin, clothing, or house to show that Hashem had removed His Spirit from that person. Rav Wolbe explains that it was because they were so great that they merited to be punished with tzora’as. In an immediate response to a person haven spoken lashon hara he would become a metzorah, as if Hashem Himself was talking with the transgressor and showing His displeasure.

                Rav Wolbe continues that this is the concept of Hashgachas Hashem which is a fundamental principle of the entire Torah. Beginning with Yetzias Mitzrayim Hashem revealed this concept for He wished to teach Paroh, “That I am Hashem in the midst of the Earth.” Yetzias Mitzrayim was not merely a lesson in emuna, but also taught Paroh and the Bnei Yisroel that there is Divine Providence. This is the reason that our Sages tell us that every person is obligated to feel as if he left Mitzrayim. Why is it necessary that we feel as if we left Egypt? The answer is that if we can relate so strongly to Yetzias Mitzrayim, we will also feel the Hashgacha Pratis that came along with the exodus. This is the rationale behind the Seder and the text of the haggadah. We must go through the motions of eating bitter herbs to feel and somewhat experience the bitterness of the slavery, and drink four cups of wine, recline, and sing Hallel to experience the redemption. We state, “Our forefathers were idol worshipers and now Hashem brought us into His service.” Right now, on the Seder night, we are to feel the incredible Hashgacha Pratis as if Hashem is taking each one of us by the hand and bringing us into His service: “Come my child and serve Hashem by performing the mitzvos, for this is the purpose of your life!”

                How are we to relate to this concept of Hashgacha Pratis? In theory everyone understands such an idea, but for many, it never leaves the world of theory into their hearts and into practice. The Mashgiach writes that he found a way to become conscious of Hashgacha Pratis. In the beginning of Parshas Shemini, Rashi writes that Aharon was embarrassed to serve in the Mishkan. Moshe then told him that there is no reason to be embarrassed because, “It was for this position that you were chosen.” What was Moshe’s response? The reason why Aharon was embarrassed was exactly because he felt that he was not fit for the position? It must be that when Hashem chooses a person for a position, it is in essence an act of creation. He is being created to fit the post and if one was so created, there is no reason to be embarrassed.

                This is a lesson for us to inculcate into our lives. Often a person compares himself to the people around him. “If I would have the qualities that the next one has, I would be able to perform more efficiently than I do now” (while completely oblivious to the numerous negative traits that plague his friend). Some even wish that they weren’t so talented because then less would be demanded of them. The key to freeing one’s self from these feelings is to truly understand this idea of, “It was for this position that you were chosen.” The secret to one’s life; to his qualities and his essence, is Hashgacha Pratis. It was Hashem who placed him in the position that he is in and therefore, there is no reason to compare himself to the people around him. There is no reason to be embarrassed nor is there place for the question, “Why him and not me.”

                This is a practical way to implement the concept of Hashgacha Pratis into our lives on a daily basis. Additionally, it is well worth taking a few moments on the Seder night to think about this concept, since this time is most auspicious to feeling Hashem’s hand in our lives.

This dvar Torah was compiled by the family of the Mashgiach l'iluy nishmas the Mashgiach Harav Shlomo ben R' Moshe z"l

The Roman Emperor Turnus Rufus, asked Rabbi Akiva, "If HaShem wanted man to be circumcised, why didn't He create man already in that form?" Rabbi Akiva answered that the act of circumcision renders a spiritual rectification.

However, Rabbi Akiva's answer needs a clarification. If HaShem wants man to be without a spiritual flaw, why didn't he just create him in a state of spiritual perfection? Moreover, how does a physical act, i.e., the circumcision, render a spiritual rectification?

Adam, the first man, was created in a perfect spiritual state as well as in a perfect physical stature, i.e., he came into existence already circumcised. However, after Adam and Chavah ate the forbidden fruit, an impure spirit descended upon them, and all of their offspring.

In addition, after he ate the forbidden fruit, his sons that were subsequently born, were born uncircumcised. This physical imperfection holds a great spiritual impurity.

This sheds light on Rabbi Akiva's assertion that the circumcision renders purification. After Adam brought imperfection upon himself and mankind, HaShem mercifully provided a healing path. By performing the Mitzvah of circumcision, man removes the physical imperfection and rectifies his spirit.

In His great love and compassion, HaShem gave us the Mitzvoth to heal our souls and rectify all of our impurities. Observance of the Torah prohibitions heals the spirit, and the performance of the positive Mitzvoth illuminates the soul.

May our compliance with each Torah injunction purge our spirit and restore the splendor of our soul.

[Based on the Ohr HaChaim HaKodesh]

Rashi explains that it was called mishpat because it clarified its words, similar to the concept of justice.
This is the purpose of the laws in the Torah: to clarify every situation and interaction with one's fellow man,
leaving no room for doubt.

The Gemara (Pesachim 50a) relates that R' Yosef the son of R' Yehoshua ben Levi became ill and his soul took leave of his body. When he "returned" from the world above, his father asked him what he had seen. "I saw
an inverted world" he answered. "Those that are high in this world are low in the next world, while those that are
low in this world are high in the next world!" His father responded, "My son, you have seen a world of clarity"
(undistorted by the biased appraisals of human beings).  "Where do we [who study the Torah] stand in the next
world?" his father inquired. "Exactly where we stand in this world is where we stand in the next world. Additionally I heard them say, 'Praiseworthy is he who comes to this world with his Torah in hand.'"

The Next World is the world of true clarity. Nevertheless, those who study the Torah and are guided by its light, live with a similar clarity even in this world.  They are respected in the Next World exactly as they respect one another here in this world. Their Torah has created for them a world of clarity even during their lifetime.

Additionally, R' Yosef heard the way one arrives at this world of clarity. "Praiseworthy is he who comes with his Torah in hand." A person must not merely know what the Torah asks of him, but he most also translate this knowledge into actions. There is no new situation or invention that has arisen or will emerge, that cannot be
clarified halachicaly by the statutes of the Torah. This is the clarity we must strive for in this world, which will in
turn assure us a similar clarity in the World-to-Come.

This dvar Torah was compiled by the family of the Mashgiach l'iluy nishmas the Mashgiach Harav Shlomo ben R'
Moshe z"l Bais Hamussar

"And they shall make for Me a mishkan and I will dwell amongst them" (Shemos 25, 8). Our Sages explain that the commandment to build a mishkan was not merely given to the general public, but also to each and every individual. Each person should conduct himself in a way that befits the Shechina and Hashem will dwell inside the person himself.

How can we effect that Hashem will bring His Shechina down into this materialistic world, not to mention into the physical body of a human being? Rav Wolbe (Da'as Shlomo 313) enlightens us with a Medrash that tells us that the greatest prophet of all times asked this very question. Hashem commanded Moshe to build the mishkan to parallel the heavenly visions that he perceived during his stay on Har Sinai. The Medrash compares their dialogue to that of a human king and his servant. The king, who has a strikingly handsome countenance, instructs his servant to draw his liking for all to see. "How could I possibly encompass all his majesty's glory and beauty in a mere painting?" asks the servant. To which the king responds, "You do as much as you can with your paint, and my complete glory and honor will be portrayed by my body itself". Similarly, Moshe asked Hashem, "Am I G-d that I have the ability to create something that corresponds to the Heavenly bodies?" To which Hashem answered, "You recreate their form with linen, wool, and red dyed materials and I will leave my ministers up in Heaven and bring My Shechina down to Earth amongst you."

It was self understood by Chazal that if Hashem would place His Shechina down here in this world, it would have to be in an environment that parallels His world up above - and this was Moshe's difficulty. How could a human being possibly reconstruct a dwelling place that rivals the Heavenly palace created by the Creator Himself? However, the answer was short and simple: You do yours and I will do Mine. The Medrash tells us that the wooden beams and golden braces resembled the angels and stars. Although the likeness was minute, there was enough of a resemblance for Hashem to consent to dwell amongst us. Bnei Yisroel merely needed to lay the groundwork and Hashem would fill in the rest of the picture.

The Chinuch asks why we must perform the many commandments whose purpose is for us to identify with yetzias Mitzrayim. Wouldn't it be enough if we would take some time to contemplate this awesome occurrence and thereby ingrain it in our minds and hearts? He answers that a person is influenced primarily by his deeds rather than by his thoughts. One who physically performs the many mitzvos of the Torah will automatically change for the better. Each and every deed affects him and therefore, the Torah gave us many mitzvos to help us in our path to perfection. Why is it that one's heart is drawn after his actions and not after his thoughts? This can be explained with the above concept.  Once we do the required actions that lay the groundwork for Hashem to reside in our hearts, Hashem responds by helping us reach the goals that we seek. All the mitzvos of the Torah in general, and the building of the mishkan and its utensils in particular, parallel awesome things in the Higher World. However, all we are asked to do is to perform the mitzvos as instructed. The deed itself is the way to bring Hashem's Shechina into our lives.  

One who wishes to improve his davening should first work on the physical aspects involved. He shouldn't sit in a slouched manner or with one leg lying on the other. He should stand with a proper demeanor and enunciate the words carefully. He will soon find that his davening has taken on an altogether new appearance. The same holds true for all mitzvos.

This dvar Torah was compiled by the family of the Mashgiach l'iluy nishmas the Mashgiach Harav Shlomo ben R' Moshe z"l

"And these are the laws that you shall place before them" (Shemos 21, 1). Rashi asks why the Torah felt it pertinent to enumerate the many halachos of parshas Mishpatim right after the commandment regarding the building of the mizbeiach. He answers that we are to infer from the juxtaposition that the Sanhedrin (high court) should be situated right next to the mizbeiach i.e. in the Beis Hamikdosh.

Rav Wolbe (Shiurei Chumash Parshas Mishpatim) notes that in every court of law, the seal of its country is displayed prominently. The reason is that the court judges with the backing of their ruler or in accordance with the laws of the country. In a similar vein, the laws of the Torah are the symbol of Hashem's Kingship. Yet, "The laws of Hashem are true, altogether righteous" (Tehillim 19, 10). There is no legal system in the world that pretends that all its laws are true and completely objective. Rather, they are merely a group of guidelines that were laid down by agreement of the general populace in accordance with their needs. However, the laws of the Torah did not originate from our own mutual agreement; they are Hashem's commandments, and therefore absolute truth. The Sanhedrin is located in the "house of Hashem" because they represent His laws – laws that are true in the purest sense of the word. It is for this reason that one who goes to a gentile court of law instead of a Jewish court has desecrated Hashem's name. As Rashi tells us, "And these are the laws that you shall place before them" - and not before the courts of gentiles. Even if one knows that the gentiles rule similarly on a specific matter, he who brings his case before the court of gentiles has desecrated the Name of Hashem.

The Mashgiach asserts that there is yet another reason why the Sanhedrin was situated next to the mizbeiach. It is not possible to separate one's avodas Hashem (represented by the sacrifices offered on the altar) from the way he acts between himself and his fellow man (represented by the Sanhedrin). For one to be meticulous in his observance of the mitzvos between man and Hashem, while derelict in his observance of the mitzvos between man and his fellow man, is antithetical to the Torah way of life.

 Rav Yisroel Salanter zt"l, the famed founder of the Mussar Movement, passed away during the week that parshas Mishpatim is read. The ba'alei mussar stated that it was because he spent his life trying to restore the laws dealing with man and his fellow man to their appropriate status, that he merited passing away during the time in which we read the portion of the Torah that deals with these very laws. One of the most basic foundations of mussar is that one should be meticulous with the laws of Choshen Mishpat (monetary matters) as he is with the laws of Orach Chaim (daily living i.e. mitzvos bein adom lamakom). Are we as careful in our dealings with our fellow man as we are in our dealings with Hashem?

After the Egyptians freed B'nei Yisrael from bondage, they regretted giving up their slaves and pursued after them. Yet, in light of the ten awesome plagues they had already endured, why did the Egyptians think they could successfully recapture the Nation of Israel? Wouldn't HaShem rescue His people?

The Egyptians erroneously assumed that the power of HaShem is restricted to acts of destruction, as demonstrated by the plagues. That is, they thought the He destroys but does not perform acts of deliverance. Therefore, they reasoned that if they attack Israel, HaShem could not save them.  

As flawed as this thinking is, it reflects a common