The Paradox of Freedom: Why Does the Torah Consider Slavery Worse Than Murder?
This translation was created with the help of ChatGPT, but has been reviewed by translators.
The weekly Torah portion Mishpatim introduces us to a unique world of laws that do not merely regulate social relationships but reveal the essence of human nature, moral responsibility, and the path to spiritual liberation. The Torah is not just a book of commandments but also a guide that connects the highest spiritual principles with the reality of the material world.
“A person does not live solely within the boundaries of their personality but also in the light of divine law, which shapes their being. They move within the stream of history, striving to transition from limitation to liberation, from separation to unity.”
Thus, the laws of the Torah should not be seen as restrictions but as wings that allow a person to rise above the chaos of material reality and ascend toward true freedom. In this light, the sequence of laws presented in Mishpatim takes on special significance.
The Torah begins with the gravest crime—the taking of a life:
“But if a man schemes and kills his neighbor deliberately, you shall take him from My altar to be put to death.” (Exodus 21:14)
This categorical statement makes it clear that no outward piety, merit, or religious ritual can protect a murderer from punishment.
Yet, surprisingly, before addressing these laws, the Torah dedicates an entire section to the topic of slavery. Instead of beginning with the ultimate crime—murder—the Torah opens its legal discourse by discussing the fate of the slave. Why?
At first glance, slavery may seem less horrific than murder. But the Torah views reality differently.
Slavery is not merely a restriction of a person’s physical abilities; it is the deprivation of the most essential aspect of human existence—the freedom of choice, the conscious pursuit of truth, and the connection to one’s own spiritual self.
When one person takes another’s life, they destroy their body. But when they enslave another, they subjugate their will, break their soul, and rob them of the ability to be themselves.
“There is no darkness more terrible than when a person no longer feels their divine spark, when their life loses the freedom of choice, and their soul becomes a tool for foreign powers.”
In our world, where slavery is officially abolished, one might assume this problem no longer exists. Yet, slavery takes on new forms.
A person can become a slave to their desires, to society, to fashion, or to their own pride. They may live under the illusion of freedom while actually being bound by external pressures, expectations, and social norms.
The Torah teaches us that only one who is a servant of the Most High is truly free. A person who dedicates themselves to truth liberates themselves from the power of the material world by allowing their soul to shine in the pure divine light.
This is why the Torah speaks about slavery first and only afterward introduces other laws. Because only one who has freed themselves from all external forms of enslavement can truly become a bearer of justice, a creator of a moral world, and a vessel of divine law.
“Freedom does not mean doing whatever one wants, but having the strength to do what is necessary.”
When the people of Israel received the Torah at Mount Sinai, they were not merely physically liberated—they emerged from spiritual slavery. They ceased to be slaves of Egypt, and—more importantly—they ceased to be slaves of themselves.
The Torah cannot be imposed from the outside. It cannot be embraced by someone who does not feel free within. This is precisely why Mishpatim discusses slavery before addressing matters of justice—if you are not free, you cannot judge justly, you cannot build a society based on righteousness, and you cannot follow divine law.
The portion Mishpatim teaches us that humans are not meant for slavery but for freedom. However, the Torah’s concept of freedom is not anarchy or unrestricted power—it is the ability to follow the path of truth, regardless of obstacles.
True freedom is not a life without constraints, but a life in which a person chooses to serve the Most High—a life not dictated by fear, desires, or circumstances, but guided by a clear awareness of one’s mission.
“When a person realizes that their entire life is a search for the Divine, when they unite with the highest will, they attain true freedom.”
In the modern world, filled with temptations, ideologies, and imposed meanings, this Torah portion resonates as a call to liberation. The Torah teaches us not to become slaves to our weaknesses, not to follow false authorities, and not to allow external forces to dictate our essence.
