Rashi comments that the Torah is speaking about a milchemes reshus, discretionary war. With regard to milchemes mitzvah, a war which we are commanded to wage, such as against the sheva umos, seven pagan nations that inhabited Eretz Yisrael, we are enjoined not to take prisoners. Thus, the subsequent law regarding the yefas to’ar, beautiful captive, would not apply. The Baal Shem Tov also applies this pasuk as a metaphor for the never-ending battle we must wage against our internal enemy: the yetzer hora, evil inclination. We have no shortcuts in this battle. It is constant, so that it demands…

In the list of potential familial tragedies, the ben sorer u’moreh, wayward and rebellious son, is certainly in the upper stratum. This is clearly a tragedy, given that parents do so much and give all of themselves to raise their children along the proper and straight course. It happens, however, for various reasons or just because Hashem wills it. In other words, parents can do everything right, follow all the guidebooks and sefarim on chinuch, even daven and recite Tehillim, and Hashem can still decree upon them to have a ben sorer u’moreh. I would like to address the circumvention…

What is the source for the responsibility of parents to bring their wayward son to bais din? Simply, the Torah explains that they are the ones bringing the complaint against their son. He does not listen to them, and he has stolen from them. Since they are the ones who are primarily affected, they are able to absolve him of punishment. Horav Eliyahu Baruch Finkel, zl, offers a powerful insight into the parents’ responsibility and why it is specifically they who are to bring him to bais din. The ben sorer u’moreh is executed because of how he will one…

This mitzvah (shiluach ha’kein) is an extension of the mitzvah not to slaughter oso v’es b’no b’yom echad, not to slaughter an ox or a sheep and its offspring on the same day. On the surface, the Torah seeks to teach us to be compassionate even to the feelings of an animal. Chazal (Berachos 33a) teach that one silences the individual who says, Al kan tzipor yagiu rachamecha, “Your mercy extends even to a bird’s nest,’ because he insinuates that the attributes of Hashem are exclusively mercy, when, in fact, they are exclusively decrees. Hashem did not enact decrees, such…

Noting the juxtaposition of the law of maakeh, fence for a roof, upon the previous law of shiluach ha’kein, Rashi comments, “If you fulfilled the mitzvah of sending away the mother bird from the nest, your end will be to (merit to) build a new house and will fulfill the mitzvah of maakeh, for mitzvah goreres mitzvah, a mitzvah engenders another mitzvah after it.” One wonders: Is it possible to live without a house? Obviously not. If so, why does Rashi emphasize that the house is the result of mitzvas shiluach ha’kein, which will now engender the mitzvah of maakeh?…

The Torah enjoins the Melech Yisrael, Jewish King, to write two copies of the Torah for himself: one to keep in his treasury; and the other to keep with him at all times. The imperative that the Torah be a constant part of his life will serve as a reminder that, although he publicly holds an august position, he is a servant of Hashem. As such, he must adhere to all 613 mitzvos in the same manner as every Jew. He should not fall prey to the allure of power, wealth and fame. His position obligates him to take greater…

The Navi is obviously very special, since Hashem has chosen him for this function. How are we to know if he is truly Hashem’s choice? Apparently, the credentials of this tzaddik, righteous person, are impeccable, characterized by positive attributes and virtues to which everyone agrees. Nonetheless, everyone has his personal opinion and his own litmus test. What passes muster for one person does not necessarily pass muster for another. Is there a clear- cut criteria which define a righteous leader? Rashi comments that he must be mumchah hu lach, proven to you, to be a tzaddik gamur, such as Eliyahu…

In times of war, individuals may experience distractions that impede their ability to concentrate on the battle before them. While the observant Jew understands that Hashem is the Supreme General and that the war will play itself out in accordance with His will, the soldier must still endeavor to execute his mission and not undermine the battle plan. He must maintain his focus on the dangers ahead. His weakness affects not only him, but all the members of the battalion. The Torah recognizes three types of individuals whose circumstances may cause them to divert their attention from the battlefield. One…

With the above three words, the Torah conveys the notion that a man is to be likened to a tree. From a superficial perspective, a man can be compared to a tree in a number of areas. Trees are known for their strong trunks and deep roots. This provides for – and bespeaks – stability. A person’s character should be firm and grounded, able to withstand the winds of change that could sway him away from Hashem. Second, trees grow and develop. Over time, they branch out far beyond their original appearance. They reach toward the sky and spread outward…

Chazal (Chullin 85a) relate that Rav tells us that every day a Divine Voice emerges from Har Chorev and says: “The entire world is sustained by the merit of Chanina ben Dosa, My son, and for Chanina, My son, a kav of carob is sufficient to sustain him for an entire week, from Shabbos to Shabbos.” Rashi comments that this is referring to the holy Rabbi Chanina ben Dosa in whose lifetime this Heavenly Voice emerged. The fact that people were unaware of Rabbi Chanina’s dire poverty is very telling. Imagine, one of the greatest Torah giants of all time…

“Holy nation” is not simply an appellation describing the Jewish People, but, additionally, it is an imperative which obliges us to live in a specific manner. When one is holy, he cannot do what he wants. He has a responsibility, not only to himself and the collective Jewish People, he also has an obligation to Hashem. People are influenced by the actions of others. When one Jew sanctifies Hashem’s Name, it inspires others to follow suit, because kedushah, holiness, is intrinsic. Hashem is the source of holiness, and it is from our connection to Him that we draw kedushah. Every…

Is it bread of affliction or bread commemorating the haste in which Bnei Yisrael left Egypt? Veritably, the Jewish People, as slaves to Pharaoh, ate only matzah, which is considered poor man’s bread, because it takes longer to digest and allows the person to feel “satiated” longer. This was their bread of affliction. When they left Egypt, they left in a hurry; thus, their dough could not rise long enough to become bread. Sforno wonders why the Torah gives two reasons for lechem oni. He explains that Hashem took all the afflictions of Bnei Yisrael into consideration, and, as a…

Hashem instructs Moshe Rabbeinu to replace the two Tablets which he shattered. These Tablets contained the Aseres HaDibros, Ten Commandments. Apparently, the replacement Tablets represented a pivotal moment for the Jewish People, since, when Moshe shattered the first Tablets, Hashem concurred with his decision. This is evinced in the closing pasuk of the Torah, U’l’chol ha’yad ha’chazakah… asher asah Moshe l’einei kol Yisrael, “And by all the strong hand… that Moshe performed before the eyes of all Yisrael” (Devarim 34:12). The yad chazakah, strong hand, is in reference to Moshe’s shattering of the Luchos, to which Hashem responded, Yiyasher kochacha…

The mitzvah of ahavas Hashem, loving the Almighty, is recorded in the Torah thirteen times. (Interestingly, the gematria, numerical equivalent, of ahavah, love, is 13. Another word that has such a gematria is echad, one. True love transforms two people into one. When we love Hashem, we abrogate ourselves, thus becoming completely attached to Him.) In the previous parashah, the Torah teaches that this love must extend to: b’chol levavcha, with all your heart; b’chol nafshecha, with all your soul (life); and b’chol me’odecha, with all your material assets. Chazal add their own interpretation to these three expressions of love….

Rashi comments that, even after Klal Yisrael has been exiled, they should distinguish themselves through the performance of mitzvos. For example: put on Tefillin; make mezuzos, so that, when we ultimately return from exile, these mitzvos (and others) should not be new to us. Throughout our tumultuous journey in exile, we have confronted oppression and degradation with pride in the practice of mitzvos. Our perseverance and fidelity to Hashem have provided continuity, identity and a connection to the traditions that prevailed in various Jewish communities. We distinguished ourselves through our religious values which we maintained regardless of the challenging circumstances…

So begin the Aseres HaDibros, Ten Commandments. They are divided into two categories: mitzvos bein adam laMakom, mitzvos (that address the laws) between man and G-d; and mitzvos bein adam l’chaveiro, mitzvos (that address relationships) between man and his fellow man. The first five mitzvos are bein adam laMakom, while the second five mitzvos are bein adam l’chaveiro. Horav S. R. Hirsch, zl, comments concerning the sequence of the Dibros. The first five mitzvos begin with a demand that focuses on an intellectual appreciation and acknowledgement of the Creator. The Torah, however, does not suffice with mere spirit. It also…

The group of friends with whom one surrounds himself speaks volumes about his true character. Such friends often share similar values, interests and beliefs. By observing the dynamics in these relationships, we are able to gain insight into a person’s priorities and attitudes. Furthermore, friends significantly influence a person’s priorities and actions. This impact can be either positive or negative. The litmus test of a person’s true identity may be determined by his circle of friends. With this idea in mind, the Bais Av (Horav Elyakim Schlesinger) explains the verse we recite in the Friday night zemiros, K’challah bein reiosehah…

The Kuzmirer Rebbe, Shlita, relates that his father (Horav Ephraim, zl), who was the son of the saintly Horav Yechezkel, zl, m’Kuzmir, decided to travel alone, in complete anonymity. He refused to reveal his illustrious pedigree as the Kuzmirer’s son. He entered the shul in a small town and promptly sat down in the rear of the shul together with a few simple men whose relationship with anything spiritual was foreign. (While they might have been spiritually challenged, they all at least made it their business to attend shul.) The Rebbe felt spiritually uplifted sitting where he was, not garnering…

The mitzvah of Tefillin carries profound symbolism for the continuity and eternity of Am Yisrael. Tefillin serve as a physical embodiment of the Bris, Covenant, between Hashem and His People. It is a mitzvah in which we physically bind the words of the Shema, the central declaration of our faith in Hashem, to our bodies. These two leather boxes, which contain within them pesukim of the Torah, are a daily reminder of Jewish identity and heritage hailing back to the exodus from Egypt. Thus, when a person fulfills the mitzvah of Tefillin daily, he not only serves Hashem, but he…

We are called the chosen people – an appellation that has, throughout the centuries, caused much Jewish blood to be spilled. Atah B’chartanu mikol ha’amim, “You chose us from among all the nations,” is how we commence our Yom Tov Shemoneh Esrai. We utter these words with utmost pride. Do we really understand their meaning and significance? Horav Shimshon Pincus, zl, approaches this concept practically. Imagine, if six thousand years ago, Hashem would have asked mankind if it was worth creating the world. (This is hypothetical, since if there is no world, there would be no mankind.) Perhaps the responses…

Chazal (Eichah Rabbah 1:1) observe that three leaders prophesized using the word eichah, how: Moshe Rabbeinu, Yeshayahu, and Yirmiyahu. Moshe said, Eichah essa levadi? “How can I alone bear?” Yeshayahu said, Eichah haysah l’zonah kiryah ne’emanah? “How has the faithful city become a harlot?” (Yeshayahu 1:21). Yirmiyahu said, Eichah yashvah vadad? “How she sits alone” (Eichah 1:1). This, say Chazal, may be compared to a woman who had three guests: one she saw when she was successful; the other when she was failing; and, the third, following her downfall. According to the Midrash, the three eichah’s represent a timeline of…

Rashi explains how Moshe Rabbeinu “took” the heads of the tribes: “I persuaded them verbally; I said, ‘Fortunate are you! Over whom do you come to be appointed?’ Over the descendants of Avraham, Yitzchak and Yaakov. Over people who are called ‘brothers’ and ‘friends’ of Hashem, a ‘portion’ and an ‘inheritance’ of Hashem and all other expressions of endearment.” Moshe convinced the heads of the tribes that they were about to become leaders of a select group of people – ones whom Hashem esteemed. Likewise, Moshe implied to the people that they were special. A remarkable lesson in chinuch, education,…

Moshe Rabbeinu points out to Klal Yisrael that, throughout the nation’s hazardous journey through the Wilderness, they were all under Hashem’s protection. He led them at every step of the way. Hashem is compared to a loving father carrying his child in his embrace – a simile which conveys a sense of care, protection and guidance – which, in effect, is the way we should relate to Hashem at all times. This concept speaks to the comforting belief that we are never alone. Not only is someone always looking out for us, but that someone is Hashem, and He has…

Rashi distinguishes between the level of nevuah, prophesy, which Moshe Rabbeinu achieved and the level of the other Neviim. Moshe prophesized with the wording, Zeh ha’davar, “This is the matter,” while the other Neviiam prophesized with the words, Koh amar Hashem, “So said Hashem.” The Malbim explains that “so said Hashem” implies that the Navi is relating what Hashem had earlier communicated to him. Zeh ha’davar implies that Hashem is presently in the process of communicating with those addressed by speaking, as it were, through the medium of the prophet. If so, why when addressing the roshei ha’matos, heads of…

Rashi comments that Bilaam came against Klal Yisrael and exchanged his craft with their craft, for we triumph only with our mouths through prayer and supplication. He came and seized their craft by cursing them with his mouth. They, too, came against him and exchanged their craft for the craft of the other nations, who come/fight with the sword. The power of prayer is awesome – especially when it emanates with sincerity and feeling from a pure mouth. Sometimes it is critical that one know how to pray (how to present his case). A special segulah, aid, to achieving a…