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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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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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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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And Hashem said to Moshe,…’Go, return to Egypt, for all the people who seek your life have died’.(4:19)

Rashi explains that Moshe’s enemies were not really dead; they had been reduced to poverty and had no power whatsoever; it was as if they were dead.  Dasan and Aviram, Moshe’s nemeses, had lost their possessions and, consequently, their positions of power.  Moshe could now return to Egypt with nothing to fear.  It is interesting how what one thinks is a terrible curse could in truth be a wonderful blessing in disguise.  They tell a story about a certain chasid whose whole fortune overturned, and he went bankrupt.  Penniless, he traveled to his Rebbe, the Chidushei Ha’rim, zl.  He asked…

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Take this staff in your hand, that you may perform the miraculous signs with it. (4:17)

Moshe carried the mateh Elokim, staff of Hashem. It was the instrument that initiated the various plagues which assailed Egypt.  One might think that this staff was “dedicated” to  effecting punishment and exacting retribution.  We see in the Torah that when the Jews arrived in Marah and were confronted with the challenge of having nothing to drink, this staff served a different function.  The Torah tells us in Shemos 17:5, “And your staff, with which you struck the river, take in your hand.”  Rashi cites the Mechilta which takes note of the Torah’s emphasis on the staff “with which you…

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And it was in those days, when Moshe grew up and went out amongst his brethren and saw their burdensome labor. (2:11)

Empathizing with another person’s plight is clearly a laudable trait.  It shows sensitivity   for others.  What  really constitutes empathy?  Does empathy mean visiting someone in the hospital and feeling bad for them–then going home and forgetting about their anguish?  Is empathy showing concern for someone who is starving while we eat our own meal?  Feeling for the downtrodden, even helping them–while life goes on as usual–is that empathy?  Most people would consider the aforementioned to be genuine manifestations of empathy. Horav Yerucham Levovitz, zl, asserts that the Torah does not accept the current standard of care and empathy.  He…

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And I have heard its outcry because of its taskmasters. (3:7)

The Zohar Hakadosh points out that among the various expressions used to describe an impassioned plea to Hashem, the most intense and most meaningful is “tzaakah”.  This form of crying out is a supplication which emanates from the innermost recesses of one’s heart.  It is the essence of truth and reaches up to the source of truth–Hashem.  The Ozrover Rebbe, zl, makes an analogy to lend deeper meaning to this idea. In the Mishnah, Meseches Keilim 17:13, Chazal assert that if one makes skins from the hides of creatures that live in the sea, they are tahor, ritually clean, and…

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Let us deal wisely with them. (1:10)

The mentality required to enslave an entire nation of people constitutes  a unique form of “wisdom.”   As descendants of the original tribes who came to Egypt, Bnei Yisrael  enjoyed respect, admiration, and prominence.  Their ancestor, Yosef, was Pharaoh’s viceroy.  How did their stature suddenly plummet to such a low degree that they were conscripted as menial slaves, performing harsh labor for the Egyptians?  Are we to believe that Pharaoh’s “wisdom” was responsible for this feat? The Sforno presents a new perspective in understanding the meaning of  the term, “dealing wisely” with the Jews.  He claims that the Egyptians did…

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You shall not contaminate yourselves through any teeming thing that creeps on the earth. For I am Hashem who elevates you from the land of Egypt. (11:44.45)

What is the relationship between the exodus from Egypt and the prohibition from eating insects?  Horav Mordechai HaKohen in his sefer Al HaTorah cites a thoughtful response.  Certain individuals are extremely careful not to eat any insect.  They painstakingly check vegetables with a microscopic lens to make certain that even the tiniest bug, not visible to the naked eye,enters their mouth.  Regrettably, these same people have no problem swallowing up a person, enslaving their brethren, spilling their blood and flaying their skin.  They have no feelings for their fellow Jew.   Disparaging comments can destroy a life.  Subjecting a fellow…

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You shall hallow yourselves and be holy, for I am Hashem who brought you up from the land of Egypt to be your G-d. (11:44,45)

Hashem adjures us to sanctify ourselves, to act differently, to be kadosh, because He brought us up  from Egypt.  We were raised up from the murky depths of depravity which symbolized the land of Egypt.  We are to be separate.   We are to be different.  We are to distinguish ourselves in the way that we live; in the way that we act among ourselves and in the manner that we interface with others.  We suggest that Chazal are teaching us an important lesson.  How are we to respond and execute this distinction?  Are we to be reclusive, hiding from…

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