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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 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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You shall come to the Kohanim, the Leviim, and to the Judge who will be in those days. (17:9)

Rashi explains that we are required to listen specifically to the shofet/spiritual leader of our day.  Horav Simcha Bunim m’Peshischa, zl, cited the Baal Shem Tov, zl, who, prior to his death, remarked that Hashem has selected ten different types of spiritual leadership: Neviim, prophets; Shoftim/Zekeinim, judges/Elders; Melachim, kings; Kohanim; Tannaim; Amoraim; Nesiim; Gaonim; Rabbanim; and the last have been the tzaddikim, righteous Jews of every generation.  The Baal Shem asserted that he initiated the last hanhagah, form of leadership, that would precede the advent of Moshiach. The Satan once asked the Heavenly Tribunal, “How do these tzaddikim distinguish themselves…

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He shall write for himself two copies of this Torah… It shall be with him, and he shall read from it all the days of his life, so that he will learn to fear Hashem. (17:18,19)

When he ascends the throne of monarchy, the newly-chosen king is to write two Sifrei Torah.  He is to learn from them constantly, so that he will grow in his fear of Hashem.  This will prevent his important position from making him feel too powerful.  This is enigmatic.  We are not talking about the average citizen; we are referring to the Melech Yisrael, king of the Jewish people, who has been hand-picked by Hashem for this appointment.  Certainly, he is learned and G-d-fearing.  Why does the Torah reflect such concern about his future spiritual standing? Horav Shimon Schwab, zl, explains…

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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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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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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 …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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