Shoftim – Page 14 – Peninim on the Torah

“And he shall not have too many wives, so that his heart may not turn astray; and he shall not greatly increase silver and gold for himself.” (17:17)

The Yerushalmi, Sanhedrin 2:6, explains why Shlomo Ha’Melech was deposed. Chazal comment that the “yud” of the word vcrh came before Hashem and “complained” that Shlomo Ha’Melech was rejecting a Torah prohibition. The Torah states that the king may not increase his wives, and Shlomo had done just that. Hashem responded that a thousand Shlomos would come and go, but never would a single letter of the Torah be eliminated. We must endeavor to understand why, specifically, it was the “yud” that complained. Why did not any of the other letters voice their opinion ? What underlying message did the…

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Rabbi L. Scheinbaum In Shoftim, 5755

“This is the matter of the murderer who shall flee there and live.” (19:4)

Chazal derive from the word hju “and [he shall] live,” that we must provide every opportunity to sustain the inadvertent murderer in a manner that goes above and beyond mere existence. He must live with vitality. What is the meaning of life for a Jew ? How is true chiyus, living, defined in Torah vernacular ? The Torah in Devarim 30:20 states, “For it (the Torah) is your life and the length of your days.” A Jew’s chiyus is Torah, his breath of life is Torah study. As life has no trade-off, so, too, does the Torah have no trade-off….

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Rabbi L. Scheinbaum In Shoftim, 5755

“And they shall speak and say: ‘Our hands have not shed this blood.'” (21:7)

The eglah arufah ceremony is shrouded in mystery. When the body of a murder victim is found between two cities, the elders of the city closest to the body must perform the ritual of eglah arufah. The commentaries cite various reasons for this rite. During the ceremony the elders must say, “Our hands have not shed this blood.” Rashi comments that obviously no one suspects that they had anything to do with this violent crime. Their declaration only reinforces the fact that they did not permit the victim to leave the city without accompaniment or without food. Rashi apparently equates…

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Rabbi L. Scheinbaum In Shoftim, 5753

And it shall be when he sits upon the throne of his kingdom and he shall write him a copy of this law . . . and it shall be with him. And he shall read therein all the days of his life that he may learn to fear Hashem his G-d . . . that his heart not be lifted up (in arrogance) above his brethren and that he not turn aside from the mitzvah.” (17:18,19,20)

The Torah implies that the king must seek shleimus, perfection, not only as king, but also as an individual Jew. He is not permitted to allow his exalted position to go to “his head.” Arrogance is an unbecoming character trait for anyone, especially a Jewish king. All too often, one who is constantly involved with communal responsibility forgets his obligation to himself. One’s personal spiritual perfection should not defer to his communal endeavors. One who devotes himself to Klal Yisrael undoubtedly has enormous zechusim, merits. These merits will support him in his time of need. Nonetheless, as Horav D. Bliacher,…

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Rabbi L. Scheinbaum In Shoftim, 5753

“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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Rabbi L. Scheinbaum In Shoftim, 5753

“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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Rabbi L. Scheinbaum In Shoftim, 5753

“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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Rabbi L. Scheinbaum In Shoftim, 5752

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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Rabbi L. Scheinbaum In Shoftim, 5752

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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Rabbi L. Scheinbaum In Shoftim, 5752

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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“And he shall not have too many wives, so that his heart may not turn astray; and he shall not greatly increase silver and gold for himself.” (17:17)

“This is the matter of the murderer who shall flee there and live.” (19:4)

“And they shall speak and say: ‘Our hands have not shed this blood.'” (21:7)

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

“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)

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

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

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

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

YEARS

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