Mishpatim- Where are you running to?
By Rav Yehoshua Weitzman
The Midrash Tanchuma1, at the opening of this week’s parasha, explains the connection between the end of Parashat Yitro and the beginning of Parashat Mishpatim. Parashat Yitro ends with a mitzvah not to build stairs up to the top of the mizbe’ach but rather to build a ramp. This is in order to ensure that the Kohanim ascend to the mizbe’ach in the most modest way and do not expose themselves inappropriately. The Midrash questions this mitzvah; why is there a worry that they would ascend inappropriately, for the Torah already commanded the Kohanim to wear pants as part of the priestly garments? Rather, the Midrash explains that the intention of the Torah is that the Kohanim should not take broad steps in the Mikdash. The beginning of Parashat Mishpatim continues in the same vein. It speaks about how a judge should not take “broad steps” in judgment, but rather should take time to assess the entire situation that is brought before him in a clear and detailed manner.
In addition to these two mitzvot, there is one other mitzvah involving broad steps. The Gemara2 and the Rambam3 explain that one is not to take broad steps on Shabbat. This is done in order to differentiate how one walks on Shabbat from how one walks throughout the rest of the week.
Why is it problematic to take broad steps in the Mikdash? What does that have to do with the fact that a judge, dayan, shouldn’t take “broad steps” while judging? Is there a connection between these two and the Halacha not to take broad steps on Shabbat?
Why must a dayan be precautious while judging? The key word is listening; the dayan must listen carefully to both sides in order to reach a fair decision. Based on this, the definition of not taking broad steps is to not overlook things but rather to internalize what is at the core of each issue. This fundamental trait is also true with regard to the Kohanim; they should not rush their way through their obligations in the Mikdash, but rather take in from their surroundings. Not only was their goal to serve in the Mikdash important, but also the means by which they did so was of value. Things of such value are not rushed through, but rather savored slowly. Shabbat is also similar in the fact that by taking broad steps, one is rushing to get from one point to another. A person who hurries through Shabbat is not able to enjoy the holiness and spirituality that the day radiates. A person who wants to be one with the reality surrounding them, whether it is Shabbat, the Mikdash, or honest judgment, must move slowly. Broad steps cause a person not to listen to what is happening around them.
Chazal in Masechet Kallah4, develop this concept further. “Weigh your words before you say them, act with Derech Eretz in order that you give reward to your steps, always do justice when judging others, and always judge others with the benefit of the doubt.” Once again, Chazal make a connection between one’s steps and judging others. There is an intrinsic connection between the lessons taught in Masechet Kallah and judging fairly; all that was mentioned in Masechet Kallah, in addition to judging others, must be done slowly. If so, then the need to judge slowly and precisely is not only applicable to dayanim, but rather to every individual. In order to give a person the benefit of the doubt, one must carefully assess the situation and pay attention to details and facts that might not be outwardly apparent. In essence, a person is a judge in relation to other people. This is reflected in a famous dictum of Chazal, “Do not judge your friend until you reach his place.” One must internalize the entire situation in order to properly pass judgment about another. Be slow to judge, for every moment a person is a dayan of his surroundings.