Parashat Mishpatim- The "Bribe" of Past Experiences
The Torah in Parashat Mishpatim introduces the prohibition against judges receiving bribes: "You shall not accept a bribe, for a bribe blinds the eyes of the wise, and distorts the words of the innocent" (23:8). A judge who receives a bribe from a litigant loses his objectivity; his judicial vision becomes impaired and his perception distorted due to his instinctive favoritism towards that litigant.
Immediately following this prohibition, the Torah presents an entirely different law: "And you shall not oppress a foreigner; and you know the soul [= feelings] of a foreigner, for you were foreigners in the land of Egypt." Curiously, this verse begins with the letter "vav" – "and" – indicating that this verse somehow continues the subject introduced in the previous verse, that of bribes. What connection is there between a judge's acceptance of bribes and the mistreatment of foreigners? Why does the Torah link these two seemingly unrelated prohibitions?
One explanation that has been offered suggests that in addition to the bribes accepted by judges, there is a different kind of "bribe," one which affects – or potentially affects – each person on a daily basis. People are easily "bribed" by past experiences, which can often distort one's perception concerning other people. For example, most people are sensitive to the plight of those experiencing unemployment, and are prepared to help alleviate their hardships. However, those who had themselves been in such a situation, who have personally experienced and overcome joblessness, are likely to react less sensitively. "It's not such a big deal," they might think. "I've been there; it's not so bad." Such a person's past experiences have blinded him to the difficulties his fellow now experiences, and prevents him from reacting with the appropriate degree of sensitivity and compassion.
Another example is the response of some older immigrant Jews to the efforts being made on behalf of the more recent Jewish immigrants to the United States. They, too, disdainfully ask, "What's the big deal? When we came to the shores, nobody helped us, and we managed. Why should we help the immigrants of today?" These people have been "bribed" by their past experiences, which have eroded their objectivity in assessing the plight of their fellow Jews.
The Torah here warns against accepting this kind of "bribe" in dealing with foreigners in the land. Benei Yisrael, who suffered for over two centuries as oppressed foreigners in Egypt, are likely to react insensitively to the plight of foreigners. God therefore warns, "And you shall not oppress a foreigner…for you were foreigners in the land of Egypt." Meaning, even though we ourselves had endured and survived the humiliation and hardship of living as a foreigner, we must not belittle the plight of those who currently confront those hardships. We must never allow ourselves to be "bribed" and misled by our past experiences.
This message, of course, applies to our dealings with, and reactions to, all people. The Torah urges us to overcome the biases that we might have as a result of our past experiences, and to look upon others from a fair, honest and objective outlook. A person in need deserves our sympathy and assistance, regardless of how we ourselves fared in similar situations.
