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“You should prepare the way . . . (so) that every murderer shall flee there.” (19:3)

The Torah implores Bnei Yisrael to “prepare the way” for the unintentional murderer, availing him the opportunity to reach the safe haven of the Arai Miklat. Indeed, they prepared road signs which pointed the way to the nearest city of refuge. The Talmud in Makkos 10b states that just as Hashem shows the way for the unintentional sinner, He certainly does the same for the righteous. Horav A.H. Lebowitz, Shlita, notes that Hashem places “road signs” for all of us, directing us to the correct path to follow for a successful life. The unintentional murderer found his way referring to…

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“And the iron flies from the wood and finds his fellow man and he dies, he shall flee to one of these cities and live.” (19:5)

The unintentional murderer was required to flee for the safety of his life to one of the designated cities of refuge. In Parashas Masei, the Torah states that the murderer was to remain within the confines of the city until the death of the Kohen Gadol. If the murderer were to leave the city prior to the Kohen Gadol’s death, he may have been killed by his victim’s closest kinsman. The Mishnah in Makkos 2:7 states that the Kohen Gadol’s mother would provide food and drink for the exiled murderer, so that he would not pray for her son’s death….

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“What man (is there) who is fearful and fainthearted let him go and return to his house.” (20:8)

After the Torah lists those who were free to return home from battle, it mentions the one who is faint-hearted. One who lacks the courage to represent his people in battle should return home lest he instill this fear into others. In Sotah 44a the Talmud adds that this fear is more than an apprehension concerning battle and brush with death. This fear applies to one who is ushca ,urhcgn trh, “fearful of the sins in his hand” One who is afraid of the transgressions he has committed will affect the success of his brethren. He must depart from the…

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Judges and officers you shall make… and they shall judge the people with righteous judgment… you shall not turn judgment.” (16:18-19)

The Torah‘s transition from the third person form, and they shall judge, to the second person form, you shall not turn, seems enigmatic. The pasuk begins with the imperative to appoint judges, goes on to list their responsibilities and continues to implore the individual to be just in judgment! Horav Nissan Alpert Z”l interprets this change as the Torah‘s encouragement of each individual to assume personal responsibility for judging his fellow man in his own unique manner.   Every person has the occasion to judge his fellow man, whether he chooses to do so from a positive or negative perspective…

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And neither shall you set up a pillar which Hashem your G-d hates.” (16:22)

Rashi notes that, although the pillar was beloved by Hashem during the days of the Patriarchs, He now hates it because the Canaanim had employed it for idolatry. This comment is puzzling. The pagans also worshipped on altars, but altars were not prohibited by Hashem. Why did He single out the pillars to be forbidden? Perhaps, we can suggest a homiletic interpretation of this law. Prior to the Torah‘s transmission to Klal Yisrael, a Jew’s potential level for achievement was limited. Through the Torah and mitzvos, however, Hashem structured a new mandate to Klal Yisrael. They now had the obligation…

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And you shall come unto the Kohanim, the Leviim, and unto the judge that shall be in those days.” (17:9)

The Iben Ezra explains that the “shofet” (judge) referred to in this pasuk is a “king” who commissioned the writing of his Torah written under the guidance of the Kohanim. This indicates that the Leviim were instrumental in teaching Torah to the judges and other leadership of Klal Yisrael. This implication is consistent with the words of the Rambam (Hilchos Shmitta 13:12). He explains that because of this Divine mandate, the tribe of Levi did not receive a portion in Eretz Yisrael. Their responsibility to devote every moment to promulgating Torah to Klal Yisrael did not allow the Leviim time…

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What man is there that has built a new house and has not dedicated it?” (20:5)

Rashi interprets the word “that he did not “begin” to live in the house, to be related to the term “lubjw” thereby denoting “beginning.” Rashi’s explanation offers an insightful interpretation of the concept of “lubjw” or “education.” The focus of education should be dual. First, because education is an ongoing lifelong process, we can only “begin” to educate. We never complete our education. Second, a teacher or “lbjn” must view his role as one who effects the “beginning,” by motivating the student to use his own skills. A teacher who spoon-feeds the material to the student will not properly prepare…

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“And they shall declare and say: our hands have not shed this blood and our eyes have not seen him.” (21:7)

The Mishna in Sotah (45b) explains that the elders absolve themselves from the blame in the death of this unfortunate man. Their evidence is that no man came into their presence who was allowed to depart without food or leave without an escort. Rashi extends this concept with the interpretation that “we did not send him away without food thereby forcing him to steal, through which he was killed.” Failure to exercise communal responsibility towards the unfortunate is an indictment of Jewish leadership. If a Jew becomes a criminal, the Jewish leadership in particular and the community as a whole…

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Appoint for yourselves judges and police for your tribes… – “Do not plant an asheira (a tree for idolatry) for yourself… near to the altar of Hashem your G-d.” (16:18-21)

It is interesting to note the proximity of the Torah‘s enjoinment of the appointing of judges, to the admonishment regarding the planting of an asheira tree near the altar. Rabbi Meir Shapiro Zt”l explains that the Torah here is alluding to the character of a Jewish judge and leader. The mizbayach was filled with the earth and covered with copper. This denotes the nature and temperament of a Torah leader. He should be inwardly meek and humble as earth, and outwardly brazen, unswerving and steadfast as copper – in defense of the Torah’s laws and the sanctity of the Jewish…

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“And he should not accumulate wives lest his heart turn away from Hashem.” (17:17)

The Torah states in very strong terms the prohibition of Jewish king from accumulating a large number of wives, horses, or wealth. To each of these prohibitions the Torah attaches a reason, “Lest his heart turn away from Hashem.” Shlomo Hamelech, whose Torah wisdom was so immense and whose heart was so pure, felt certain that no surfeit of wives would turn his heart from Hashem. He therefore declared that he maintained the strength to withstand all the trials without sinning, and proceeded to transgress these commandments. The Midrash points out that when Shlomo transgressed these commandments, the letter “yud”…

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