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“Who is the man who is fearful and fainthearted?… and let him not melt the heart of his brethren as his heart.” (20:8)

The one who is afraid of the dangers that accompany war, whose anxiety overwhelms him, is sent home, lest his faintheartedness affect those around him. The Tchortkover Rebbe, z.l., was once asked by one of his chassidim which shul he should attend. It seems that his community had two synagogues; one was a large community shul, while the other was a small shtiebel frequented primarily by chassidim. The Rebbe responded that whichever shul had a member who prayed with a broken heart; that is the shul in which he should daven. He supported his answer with the above pasuk. We…

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“And they shall measure toward the cities that are around the corpse.” (21:2)

If a corpse is found in the open country and the identity of the murderer is unknown, the elders of the town nearest the corpse perform the ritual of eglah arufah, the axed heifer. There is a dispute in the Talmud in regard to a circumstance in which the decapitated head of the corpse is found a distance from the rest of the body. From where do we measure: from the head or from the body? In addressing the second Kenessiah Gedolah in Vienna in 1929 the Sokolover Rebbe, z.l., asked, “When the deceased is a spiritual casualty, when we…

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“And they shall axe the back of the heifer’s neck in the valley.” (21:4)

The murder of a Jew is a terrible tragedy which is compounded when the perpetrator might be another Jew. The parsha of eglah arufah, the axed heifer, addresses a situation where a corpse is found lying in the open. We have no idea who the murderer is. The Torah requires that the elders of the town nearest to the corpse perform a public ritual in which they proclaim that they are not responsible, neither by neglect nor by indifference, for the tragedy of this person’s death. The primary purpose of this parsha is to convey an important message: We are…

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“You shall not turn from the word that they will tell you, right or left.” (17:11)

The spiritual leadership of Klal Yisrael makes their decision only after careful deliberation of the halachah, law. It is rendered by individuals whose relationship with Torah is of a singular nature. Their exemplary love for the Torah goes hand in hand with their profound scholarship. Their interpretation of the Torah is law. We are commanded to listen to them, even when the decision they render seems unjustified or incorrect. They represent the final word. To undermine the words of Chazal is to attack the Torah. The following incredible story was related by Horav David Puvarsky: The story takes place in…

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“And it shall be with him, and he shall read therein all the days of his life.” (17:19)

The Sefer Torah shall be the primary focus of the king’s life. As it guides him through life, it shall be the object of his continual meditation. The love of Torah creates a bond that cannot be broken. Its influence is ever-lasting. Indeed, many years later, the original impact of the Torah upon a person retains its freshness and inspiration as evidenced by the following story: Horav Yitzchak Zilberstein, Shlita, tells of a Yerushalmi Jew, a profound talmid chacham, Torah scholar, who moved to Tzefas. The story takes place years ago when the opportunity and availability to own a complete…

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“Who is the man who is fearful and fainthearted?… and let him not melt the heart of his brethren as his heart.” (20:8)

The one who is afraid of the dangers that accompany war, whose anxiety overwhelms him, is sent home, lest his faintheartedness affect those around him. The Tchortkover Rebbe, z.l., was once asked by one of his chassidim which shul he should attend. It seems that his community had two synagogues; one was a large community shul, while the other was a small shtiebel frequented primarily by chassidim. The Rebbe responded that whichever shul had a member who prayed with a broken heart; that is the shul in which he should daven. He supported his answer with the above pasuk. We…

Continue Reading

“And they shall measure toward the cities that are around the corpse.” (21:2)

If a corpse is found in the open country and the identity of the murderer is unknown, the elders of the town nearest the corpse perform the ritual of eglah arufah, the axed heifer. There is a dispute in the Talmud in regard to a circumstance in which the decapitated head of the corpse is found a distance from the rest of the body. From where do we measure: from the head or from the body? In addressing the second Kenessiah Gedolah in Vienna in 1929 the Sokolover Rebbe, z.l., asked, “When the deceased is a spiritual casualty, when we…

Continue Reading

“And they shall axe the back of the heifer’s neck in the valley.” (21:4)

The murder of a Jew is a terrible tragedy which is compounded when the perpetrator might be another Jew. The parsha of eglah arufah, the axed heifer, addresses a situation where a corpse is found lying in the open. We have no idea who the murderer is. The Torah requires that the elders of the town nearest to the corpse perform a public ritual in which they proclaim that they are not responsible, neither by neglect nor by indifference, for the tragedy of this person’s death. The primary purpose of this parsha is to convey an important message: We are…

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You shall not plant for yourselves an idolatrous tree – any tree – near the Altar of Hashem your G-d. (16:21)

Whether the tree was specifically designated for idol worship, or  any  tree planted near the Bais Hamikdash, it is forbidden – as it was the custom of the pagans to landscape their temples.  The inside of the Mikdash  is important, not the edifice’s external beauty.  From the juxtaposition of the pasuk concerning the idolatrous tree on to the pesukim about appointing judges, Chazal derive the importance of appointing only those judges who are reputable, G-d-fearing, honest men.  It goes without saying that he must be erudite in all areas of Jewish law.  Indeed, Chazal say that one who appoints an…

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According to the Teaching that they will teach you. And according to the judgement that they will say to you, shall you do; you shall not deviate from the word that they will tell you; right or left. (17:11)

Torah leadership expound da’as Torah, the perspective as seen by the Torah.  It is therefore imperative that we listen and follow their instructions.  These are people whose Torah scholarship is part of their essence.  They are imbued with a holiness and purity that emanates from them, a yiraas Shomayim, fear of Heaven, that permeates their every endeavor.  Their perspective is Torah perspective.  It is  the purpose of this thesis neither to validate the importance of listening to da’as Torah nor to confirm its Divine origin, but rather to indicate that a person who achieves the status of rendering da’as Torah…

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