After the thunder and lightning at Har Sinai, Moshe Rabbeinu began the longer, more demanding task of transmitting the full breadth of Torah and the will of Hashem. The commandments extend into every corner of life—from daily practice to festivals, from what we eat to how we build marriage and family.
Yet among this vast body of Torah, the first laws taught immediately after Har Sinai are social laws. Parashat Mishpatim sets out the judicial framework and the legal system that gives it force. It defines how justice is administered and establishes the moral expectations meant to shape how people treat one another.
The Torah deliberately places civil law alongside the drama of revelation. At the very moment when heaven meets earth—amid thunder, lightning, and awe—the Torah turns our attention toward human responsibility: how society is ordered, how power is restrained, and how justice is preserved.
Moral Law
Hashem is a moral Being, and therefore His will is moral. The Torah guides both individual conduct and collective life. Religious observance is not meant merely as submission to authority, but as a path toward moral refinement. Ideally, obedience to Hashem’s will should elevate character and sharpen ethical sensitivity. Sadly, this does not always occur, but it remains the aspiration at the heart of religious life.
Hashem’s will is not only a guide for personal virtue; it also provides a blueprint for building moral societies shaped by justice and compassion. That is why the first laws taught after Har Sinai focus on courts, judges, and legal integrity. Judges are warned explicitly against bribery and against any conduct that would distort judgment or weaken trust in the legal system.
Alongside courts and enforcement, Parashat Mishpatim establishes protections for the most vulnerable. Loans are to be extended without interest to those in financial distress, so that hardship does not become a trap. Converts, orphans, and widows are singled out for special protection, with explicit prohibitions against causing them harm or humiliation.
The Torah also places firm limits on slavery, especially in the case of female servants. This is not an endorsement of the institution. Rather, the Torah confronts the harsh realities of the ancient world and restricts them sharply, insisting on dignity and physical well-being even where surrounding cultures showed little concern.
In this way, the Torah presents a vision of moral life that encompasses both the individual and society. Hashem’s will is meant to shape conduct not only in the privacy of the home, but in the shared space of communal life.
Inner Voice
Torah is not the only voice through which Hashem guides moral life. He also placed within each person a moral intuition—a conscience that senses right and wrong, success and failure. Throughout history, many people who never heard the explicit voice of revelation nevertheless lived morally serious lives, guided by this inner awareness.
This was especially true before Har Sinai. The figures of Bereishit did not receive the Torah as we know it, yet they were able to discover Hashem and moral truth by listening inward and responding faithfully.
Even after Har Sinai, we are called to listen to more than one voice Hashem has given us. Alongside the commanding voice of halachah, there remains a need to attend to basic moral intuition. Not every ethical dilemma can be resolved by citation alone. At times, loyalty to Hashem requires recognizing His will as it resonates within moral awareness, guiding action toward integrity and basic decency.
Failed Experiments
Humanity has repeatedly tried to construct moral societies without revelation. In the seventeenth and eighteenth centuries, thinkers such as Spinoza and Kant believed that reason and education alone could sustain moral order.
This hope placed too much trust in human rationality. People do not act on reason alone, and knowing what is right does not always lead to doing what is right. More often, reason is used to justify impulses that already exist, rather than to restrain them.
In the nineteenth century, socialism and communism proposed a different path. They claimed that by reshaping economic structures and eliminating class divisions, a moral society would naturally emerge. By locating moral failure almost entirely in inequality, they misunderstood the sources of human wrongdoing. Power corrupts even when it is not tied to wealth, and moral failure persists even in the absence of material privilege.
Twentieth-century fascist movements sought to forge moral unity by binding individuals tightly to the state. By excluding those deemed foreign or disloyal, they believed they could purify society and restore moral strength. When people were taught that loyalty mattered more than right and wrong, and that purity defined virtue, cruelty came to be seen as acceptable.
Western Liberalism
After the collapse of these grand ideological projects, the Western world gravitated toward a more modest moral vision. Rather than reshaping human nature or enforcing virtue, liberal democracies sought to limit harm and protect dignity. Tolerance and the safeguarding of the vulnerable were seen as the surest path toward stability.
These frameworks achieved important gains, yet over time unintended failures emerged. Concern for the underprivileged shifted from relieving weakness to competing for it. Moral standing became attached to victimhood, and society increasingly came to be viewed as a struggle between the powerful and the powerless, flattening moral complexity and reducing identity to position rather than responsibility.
As moral authority became individualized, shared moral language eroded. Values were no longer treated as binding or enduring, but as personal and negotiable. Without common reference points, society struggled to speak clearly about right and wrong.
Tolerance, once a stabilizing virtue, began to thin moral life. When every value is affirmed, none can be elevated. Moral energy shifted toward protecting claims rather than forming character or cultivating responsibility.
Humanity has never fully succeeded in constructing a durable system that consistently upholds moral standards. A framework in which morality shapes not only private life but shared public life can emerge only from the will of Hashem and from the ethical pathways carved by religious commitment.
As we labor within imperfect models, the work is preserving the moral substance of society, while remaining alert to the failures of misplaced individualism and to moral voices that drift away from genuine moral values.
The writer, a rabbi at Yeshivat Har Etzion, was ordained by Yeshiva University and holds an MA in English literature. His books include To Be Holy but Human: Reflections Upon My Rebbe, HaRav Yehuda Amital. mtaraginbooks.com
