The 17th century English poet, Richard Lovelace, wrote these famous lines in his poem To Althea:

Stone walls do not a prison make,
Nor iron bars a cage;
Minds innocent and quiet take
That for an hermitage;
If I have freedom in my love
And in my soul am free,
Angels alone, that soar above,
Enjoy such liberty.

As long as a person has inner freedom—to think, to love, to aspire—then the person does not feel limited by physical constraints.

In last week’s Parasha, Yitro, we read the magnificent description of the Revelation of God at Mount Sinai. This was the loftiest moment in the history of the people of Israel—and in the history of humanity as a whole—when God directly conveyed the “Ten Commandments” as the foundation of religious and ethical life.

This week we read Mishpatim, which seems so mundane by contrast with Yitro. Mishpatim focuses on property rights, issues in business law, damages and restitution. These practical laws are interspersed with verses instructing us to be concerned for the welfare of the poor, widow and orphan; to be compassionate, since we ourselves were slaves in Egypt and should have learned from that experience to be sympathetic to those who suffer.

The Talmud (Taanit 4a) cites the opinion of Rav Ashi that any rabbinic scholar who is not hard as iron is no rabbinic scholar! A Talmid Hakham must hold strong convictions and must not bend under pressure. Yet, a few lines later, the Talmud reports the opinion of Ravina: “even so, a person must teach himself the quality of gentleness.” Yes, commitment to principles is very important; but so is maintaining a compassionate and loving attitude.

The ideal religious personality strives to harmonize both of these qualities. One must be courageous in upholding Torah and mitzvoth, must be hard as iron to resist improper compromises. At the same time, one needs to maintain a gentle, non-confrontational attitude; one must not be overly rigid and inflexible.

Here are two views on fairness; with which one do you agree more?

A. It is only fair that those who are wealthier should share with those who have less. The essential health of a society is based on compassion and caring, a spirit of responsibility for all members of society.

B. It is only fair that people should be allowed to keep what they earn through their own hard work. The essential health of a society is based on respect for individual rights and individual choices.

Those who opt for A are most likely to be political liberals. Those who choose B are most likely to be conservatives.

Rabbi Akabia ben Mahalel lived in the generation before the destruction of the Temple by the Romans in 70 CE. He was known for his piety and profound erudition. The Talmud reports (Mishnah Eduyot 5:6) that he disputed with the other rabbis on various issues of Jewish law.

My wife and I recently went out with friends to a new kasher restaurant in New York City. Although the food we ate was not memorable, the noise level in the restaurant still has my ears ringing! Aside from the ongoing talking of the many customers, the restaurant featured loud music blasting in the background. It was difficult for us to carry on a conversation at our table, since we could hardly hear each other in the midst of the din.

When we looked around, though, it was evident that the other customers—mostly on the young side—were having a great time! The louder the background music played, the louder the people raised their voices. No problem. Noise is good, noise is fun. Right?

Some years ago, the Jerusalem Post published results of a poll of Israelis dealing with attitudes toward Orthodox Jews. Respondents generally identified Orthodox Jews with religious coercion, distinctive clothing, political infighting, and with Hareidim who do not serve in the Israeli military and do not carry their weight in the Israeli economy. Only 19% of respondents identified Orthodox Jews as people committed to Torah and mitzvoth!

Although we popularly refer to the upcoming fast day as Yom Kippur, the Torah calls it Yom haKippurim—the day of atonements (in the plural). The plural form reminds us that there are many roads to atonement. Each person is different and is on a unique spiritual level; each comes with different insights, experiences, memories. The roads to atonement are plural, because no two of us have identical needs.

This season of Teshuvah and Kapparah—repentance and atonement—provides us with a special challenge and opportunity. We are granted a yearly period of time for intense evaluation of our lives. This period should serve as a springboard to deeper understanding and personal growth.

The people of Israel began their experience as a free nation—in the wilderness of Sinai! After their long servitude in Egypt, they might have hoped for a quick transition to a beautiful land flowing with milk and honey; they might have experienced a tremendous surge of optimism on their redemption from slavery.

But instead of a quick and happy transition, they found themselves in a wilderness. In this less than hospitable environment, they had plenty of time to focus on their troubles and fears: how long would it take for them to reach the promised land? What obstacles and dangers awaited them? How many wars would need to be waged? The wilderness is an ideal place for despair and brooding, for serious loss of morale.