Мидраш к Шмот 21:1

Now these are the judgments (Exod. 21:1). Scripture states (elsewhere in reference to this verse): The strength also of the king who loveth justice. Thou hast established equity and righteousness in Jacob (Ps. 99:4). (That is to say,) all strength, praise, greatness, and might belong to the King of Kings, who loveth justice. Normally a powerful man is not concerned about executing his decisions in accordance with the demands of justice. In fact, he ignores justice and commits acts of violence and theft. He disregards the attitude of His Creator, favors his friends and his relatives, and acts unjustly toward his enemies. But the Holy One, blessed be He, loveth justice, and executes his decrees only justly. Hence it says: The strength also of the King who loveth justice.

(Exod. 21:1:) AND THESE ARE THE ORDINANCES (mishpatim)…. This text is related (to Ps. 99:4): AND A MIGHTY KING LOVES JUSTICE (mishpat).¹Tanh., Exod. 6:1; M. Pss. 99:2; Exod. R. 30:1. All strength, might, and glory belong to the Holy One. David said (in I Chron. 29:10): TO YOU, O LORD, BELONG THE GREATNESS AND THE MIGHT…. <Such> strength belongs to the Supreme King of Kings, the Holy One. You find that whoever is in a position of power does not accomplish his ends with justice (mishpat) but <instead> subverts justice. The Holy One, however, is in a position of power and <still> loves justice (mishpat). (Ps. 99:4, cont.:) YOU HAVE ESTABLISHED UPRIGHTNESS. R. Alexandri said: Two donkey drivers who hated each other were going along the road.²M.Pss.99:3. When the donkey belonging to one of them lay down, his companion saw it and passed by. After he had passed by, he thought: It is written in the Torah (in Exod. 23:5): WHEN YOU SEE THE DONKEY OF ONE WHO HATES YOU <LYING DOWN UNDER ITS BURDEN>…, [YOU MUST SURELY ASSIST HIM.]³Cf. ARN, A 23; Matthew 5:43–48; //Luke 6:27–28, 32–36; Romans 12:20. He immediately returned and shared the load with him. He began to consider <the matter > in his heart. He thought: So-and-so actually loves me,⁴The Buber text reads, “him.” and I did not know it! They entered an inn,⁵Gk.: pandokeion. to eat and drink. Who caused them to make peace? <It happened> because this person considered the Torah. (Ps. 99:4, cont.:) YOU HAVE ESTABLISHED UPRIGHTNESS…. What is this? This is justice (mishpat).

(Exod. 25:1–2:) THEN THE LORD SPOKE UNTO MOSES, SAYING: SPEAK UNTO THE CHILDREN OF ISRAEL, AND LET THEM TAKE (rt.: LQH) FOR ME A PRIESTLY SHARE…. This text is related (to Prov. 4:2): FOR I GAVE YOU GOOD INSTRUCTION…. INSTRUCTION (LQH) <denotes> my Torah.¹Tanh., Exod. 7:2. <It was> customary for two traders²Gk.: pragmateutai. This interpretation follows the reading from the parallel text in Tanh., Exod. 7:2. The spelling, PRGMTYN, in the Buber text suggests the Greek pragmata (“affairs,” “business”) and does not fit the context. to be in the <same> district. One took in (rt.: LQH) raw silk,³Gk.: metaxa. and the other took in finished silk.⁴Gk.: holoserikon. Cf. the parallel Tanh. text, which reads “pepper” (pilpelin) here. They stood side by side. One said to his companion: Do you want to make a change? He said: Yes. <So> they changed <roles> with each other. The first handed over the raw silk and took the finished silk for himself. It turned out that a single commodity <remained> in the hands of the one, and a single commodity <remained> in the hands of the other. But Torah is not like that. One learns the <talmudic> order, "Seeds (Zera'im)," while another learns the order, "Damages (Neziqin)." Both of them stood side by side. One said to his companion: Teach me the order, "Seeds," and I shall teach you the order, "Damages." It turned out that the one had two <orders> in hand, and the other had two < orders > in hand. Is there <any> merchandise greater than this? Ergo (in Prov. 4:2): FOR I GAVE YOU GOOD INSTRUCTION….