Shoftim – Page 13 – Peninim on the Torah

He shall write for himself two copies of this Torah in a book. (17:18)

The Melech Yisrael, Jewish king, is instructed to write two Sifrei Torah: one that he keeps in his home; and a second one that he takes with him wherever he goes. We can well understand the need for a Sefer Torah that accompanies the king as he goes out, whether it is to war or just around the corner. The Torah dictates his life. It shapes his perspective. Never may he divorce his mind from the Torah. Why, however, does he have to write a Torah just so that it will remain in his palace, together with his other valuables? …

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Moshe Marcovich In Shoftim, 5758

Judges and officers shall you appoint in your cities. (16:18)

The Zohar Ha’Kadosh states that the concept of “judges and officers” applies to the individual as much as it does to the nation. In order to triumph over the yetzer hora, evil inclination, one must make use of all his G-d -given faculties. Horav Ze’ev Weinberger, Shlita, explains that shofet, judge, and shoter, officer, are analogies for two powers/abilities which are inherent in man. The shofet adjudicates with logic. His decision is rendered after careful deliberation and cogent appreciation of the entire circumstances. The shoter executes the judge’s decision. He does not involve his cognitive abilities in carrying out the…

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Moshe Marcovich In Shoftim, 5758

Judges and officers shall you appoint … you shall not plant for yourselves an idolatrous tree…and you shall not erect for yourselves a pillar; which Hashem your G-d hates. (16:18,21,22)

The Torah enjoins us not to plant an asheirah, which was a tree that was worshipped as an idol. Likewise, it is also forbidden to erect a pillar or single stone for the purpose of idol-worship. Although at one time this was a manner of worship to Hashem, it was adopted by the idol-worshippers. Hashem despises anything associated with idols. Consequently, it was forbidden for a Jew to worship by any means other than the Mizbayach, altar of many stones. The Torah’s juxtaposition of these laws to the pasuk regarding judges leads Chazal in the Talmud Avodah Zarah 52A, to…

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Moshe Marcovich In Shoftim, 5758

Judges and officers shall you appoint …and they may judge the people with righteous judgement. (16:18)

The Midrash Tanchuma translates “shoftim” as judges and “shotrim” as executive officers who guide the community in the spirit of the law. Together, they unite the Jewish nation around Hashem and His law. In this way, Hashem’s imprimatur is establsihed on the land, giving it the character of a Torah state. Horav Shlomo Breuer, zl, feels that this was the underlying meaning of king Yehoshafat’s admonishment to the judges when he warned, “Behold what you are doing; you do not sit in judgement of men, but of G-d, for He is with you at every pronouncement of the law.” (Divrei…

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Moshe Marcovich In Shoftim, 5758

Who is the man who has built a new house and has not inaugurated it? Let him go and return to his house…and who is the man who has planted a vineyard and not redeemed it? …And who is the man who has betrothed a woman and not married her?…Who is the man who is fearful and faithearted, let him go and return to his house. (20:5,6, 7,8)

The Torah presents an unusual scene. The Kohen addresses the prospective soldiers as they prepare to go to battle. Those that are unsuitable for battle should leave the field, for fear that their own anxiety or lack of enthusiasm might erode the morale of their comrades. The Torah addresses four types of situations in which the individual ought to return home. First, the individual who recently built a house and has not yet had the opportunity to live in it. His fear is that someone else will move in to his home; second, is the individual who did not…

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Rabbi L. Scheinbaum In Shoftim, 5757

Justice, justice shall you pursue, that you may live and inherit the land. (16:20)

Emes, truth, is one of the most essential human character traits. Indeed, the Torah tells us to pursue truth. Hashem’s seal is emes. An individual who desires to be close and cling to Hashem must cleave to the attribute of truth. One who merits to be the paragon of integrity, to have emes permeate his entire essence, is already close to Hashem. Interestingly, we do not find a fence placed around any other middah, character trait, to the extent that we see occurring with sheker, falsehood. The Torah admonishes us, “Midvar sheker tirchak” – “Distance yourself from falsehood.” (Shemos 23,7) …

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Rabbi L. Scheinbaum In Shoftim, 5757

You shall be wholeheartedly simple with Hashem, your G-d. (18:13)

Fundraising can be a disheartening endeavor, regardless of the organization or individual for which one is working. The esteem which we accord the fundraiser is commensurate with the individual’s own level of self respect. One can view his undertaking as an opportunity to enable another Jew to share in the spiritual reward reserved for those who demonstrate strength of character – to overcome that “little voice” that finds every excuse to urge them not to give tzedakah. If he succeeds in adopting this perspective, he will approach his mission in a positive light. There is a story told about the…

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Rabbi L. Scheinbaum In Shoftim, 5757

Our hands did not shed this blood and our eyes did not see. ( 21:7)

Obviously, we would never imagine the elders of the city being guilty of shedding innocent blood. Rashi explains that this means that they did not see him, permitting him to leave without food and accompaniment. The elders are not referring only to themselves. They speak as representatives of the entire community when they say: We did not ignore this Jew. Horav Avraham Yoffen, zl, notes the gravity of this statement. They are saying that every member- bar none – of this community, from the most distinguished and noble to the most common citizen, fulfilled his obligation to care and give…

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Rabbi L. Scheinbaum In Shoftim, 5756

“Righteousness, righteousness shall you pursue.” (16:20)

The only virtue which the Torah demands that we pursue is righteousness – the equivalent of emes, truth. On the other hand, sheker, falsehood, is the only negative quality from which the Torah admonishes us to distance ourselves. The Torah in Shemos 23:7 says, ejr, rea rcsn, “From a false word you shall distance yourselves.” The Chidushei Ha’Rim infers a profound lesson regarding the compelling importance in our lives of turning away from falsehood and turning toward truth. The signature of Hashem is emes. Thus, every Jew should strive to be like G-d – by shirking away from any endeavor…

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Rabbi L. Scheinbaum In Shoftim, 5756

“You shall be wholehearted with Hashem your G-d.” (18:15)

Rashi interprets the pasuk as an admonishment against going to the pagans to discover the future. One should follow Hashem with simplicity, accepting His decree without question. The Piazesner Rebbe, zl, offers two approaches towards understanding this pasuk. Every individual accepts upon himself the resolution to do the right thing and live the proper way – in the future. “Tomorrow we will be good” is a popular aphorism among those who choose to defer their responsibility for the moment or simply to gloss over their current errors. The yetzer hora, evil inclination, attempts to persuade us to disregard the present,…

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He shall write for himself two copies of this Torah in a book. (17:18)

Judges and officers shall you appoint in your cities. (16:18)

Judges and officers shall you appoint … you shall not plant for yourselves an idolatrous tree…and you shall not erect for yourselves a pillar; which Hashem your G-d hates. (16:18,21,22)

Judges and officers shall you appoint …and they may judge the people with righteous judgement. (16:18)

Justice, justice shall you pursue, that you may live and inherit the land. (16:20)

You shall be wholeheartedly simple with Hashem, your G-d. (18:13)

Our hands did not shed this blood and our eyes did not see. ( 21:7)

“Righteousness, righteousness shall you pursue.” (16:20)

“You shall be wholehearted with Hashem your G-d.” (18:15)

YEARS

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