By Michael R. Mantell, Ph.D.
El CAJON, California — This week’s Torah portion, Mishpatim, is a profound exploration of law, ethics, and relationships, offering deep psychological insight into emotional well-being. Through a mental health lens examining this section of the Torah, we can extract valuable lessons about trust, mindfulness, and interpersonal dynamics—critical components of mental health and emotional resilience.
Mishpatim, which means “Laws,” is aptly named because it contains 53 commandments, covering a broad spectrum of ethical and legal principles. These range from consequences for theft, murder, and assault to reparations for damages, sacrificial requirements, festival laws, and even dietary laws such as the prohibition against cooking a kid in its mother’s milk.
From a psychological perspective, the transition from the dramatic revelation at Sinai to the practical laws of Mishpatim mirrors the human experience of moving from inspiration to action. Grand moments of revelation—whether spiritual, emotional, or intellectual, are often ultimately translated into concrete behaviors and ethical living. This shift emphasizes that sustainable emotional well-being comes not from momentary inspiration, but from the daily practice of fairness, accountability, and compassion.
An ancient midrash recognizes this transition and addresses the seemingly abrupt shift from divine revelation in last week’s parsha, to legal statutes this week. It asks why the portion begins with a conjunction, “And these are the laws …,” rather than simply stating, “These are the laws.” The explanation is that the tiny “and” serves to link the revelation of the Ten Commandments we read last week, with the laws of Mishpatim, reinforcing the idea that spirituality and daily ethical conduct are inseparable. This insight aligns with psychological research on habit formation, which suggests that true change occurs when ideals are consistently integrated into daily actions.
By grounding lofty ideals in practical law, Mishpatim teaches that emotional well-being is cultivated through structure, responsibility, and ethical behavior. It is not enough to be inspired; one must also act. Justice, kindness, and trust form the foundation of both a healthy society and individual psychological resilience.
This week’s Torah reading also marks a pivotal transition in the Book of Exodus, shifting from the grandeur of divine revelation to the intricacies of human behavior. This shift highlights an essential psychological truth: our emotional well-being is shaped not just by what we believe but by how we act. The verse states, “And he took the Book of the Covenant and read it within the hearing of the people, and they said, ‘All that the Lord spoke we will do and we will hear.'” (Exodus 24:7)
This phrase, Na’aseh v’Nishma—”We will do and we will hear“—is one of the most famous expressions in the Torah and I believe provides a framework for emotional well-being. It teaches us the importance of action before full understanding. In psychological terms, this reflects a core principle of behavioral activation: sometimes, we would be wise to engage in positive actions before we fully comprehend their emotional benefits.
The idea of acting before fully grasping its significance requires trust, both in divine wisdom and in human relationships. The Hebrew word for worry, דאגה (da’agah), contains the first letters of the Hebrew alphabet (alef, gimmel, dalet, hei) but is missing the letter bet (ב), which represents bitachon—trust. Without trust, we are left with worry. Psychological studies show that a strong foundation of trust in relationships—whether with a spouse, a friend, or with Hashem—can significantly lower stress levels and increase overall life satisfaction.
Another key phrase in this week’s reading is Veheyeh sham (“be there”). This simple command holds profound psychological significance. To truly cultivate emotional well-being, we would be wise to learn to “be there”—fully present in our relationships, our daily activities, and our spiritual lives. Research on mindfulness demonstrates that being present reduces anxiety, enhances emotional regulation, and fosters deeper connections with others.
I often encourage mindfulness—the practice of being fully present in the moment. In exploring this concept, I found a powerful lesson in Mishpatim, within a seemingly redundant yet deeply meaningful verse that includes Veheyeh sham (“be there”):
“The Eternal One said to Moses, ‘Go up to Me to the mountain – and be there, and I will give you the stone tablets and the Torah and the commandment that I inscribed [that you may] teach them.’”
“עלה אלי ההרה – Go up to Me to the mountain, והיה שם – and be there.”
At first glance, this phrase appears unnecessary. If Moses ascended the mountain, wasn’t he already there? Why did Hashem need to emphasize His presence?
Even Moses, the greatest of prophets, needed to be told to fully inhabit the moment—to open his heart, quiet his distractions, and be truly receptive to revelation.
The Kotzker Rebbe provides a striking insight: we often dedicate immense effort to reaching a goal, only to find that, once we achieve it, it no longer brings the fulfillment we expected.
Mindfulness teaches that meaning is not solely found in reaching a goal, but in being there—engaged, aware, and present. The Kotzker even suggests that Moses didn’t need to ascend the mountain at all; had he been fully present, he could have received the Torah anywhere. Our deepest connection—whether to ourselves, to others, or to Hashem—is not dependent on external achievement but on our ability to be here, now.
The Sfas Emes teaches that stillness and presence bring inner peace. Shabbat, for example, is an opportunity to “be there,” stepping away from distractions to reconnect with ourselves, our families, and Hashem. Similarly, in our personal relationships, genuine presence—listening without distraction, engaging without preoccupation—fosters emotional intimacy and trust.
The Torah describes the Jewish people responding yachdov—in unison. Emotional well-being is often strengthened in communal unity and shared purpose. The Chortkover Rebbe teaches that while we may act in unity (Na’aseh), our understanding (Nishma) may differ. Respecting different perspectives within our community strengthens our emotional resilience and allows for diversity within unity.
Mishpatim reminds us that emotional well-being is built through action, trust, and presence. Just as our ancestors declared, Na’aseh v’Nishma, we, too, can cultivate mental and emotional strength by engaging in positive behaviors, fostering trust in our relationships, and practicing mindfulness in our daily lives. By embodying these principles, we create not only a deeper connection with Hashem but also healthier and more meaningful human relationships.
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Michael R. Mantell, Ph.D., prepares a weekly D’var Torah for Young Israel of San Diego, where he and his family are members. They are also active members of Congregation Adat Yeshurun.