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“We turned and ascended by way of the Bashan, and Og King of the Bashan went out towards us … and Hashem said to me, ‘Do not fear him.'” (3:1,2)

Rashi cites the Midrash which explains that Moshe was apprehensive that the merit which Og earned in assisting Avraham Avinu would shield him from defeat. How did Og assist Avraham? When Lot, Avraham’s nephew, was captured, Og brought the news to Avraham. The Midrash explains that the merit did not help Og, because his intention was actually to hurt Avraham, not to help him.  He hoped that by informing Avraham of Lot’s imprisonment, he would entice Avraham to be drawn into a war which would eventually cost Avraham his life. Thus Og would be enabled to marry Sarah. Since Og’s…

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“Listen among your brethren and judge righteously between a man and his brother.” (1:16)

The Torah instructs the judge to be consistent in his adjudication of litigation. He should listen to each litigant in the exact same manner, never showing favoritism to either one over the other. The Ohr Ha’Chayim Ha’Kadosh writes that a great Rav, in his time, would stare at the ground during the litigation so that he would not inadvertently look at either litigant during the judicial process. An interesting story occurred at Horav Yehonoson Eibshitz’s, z.l., bar-mitzvah. His parents had already passed away, so friends had  to make the necessary preparations for the young orphan’s bar-mitzvah. As was the custom,…

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“Provide for yourselves distinguished men, who are wise, understanding and well known to your tribes.” (1:13)

Chazal have defined the concept of a chacham, wise man, as “one who learns from all men” (Pirkei Avos 4:1). Each human being is unique; we can learn something from everyone. Each Jew is capable of being a teacher, knowingly or unknowingly; each Jew has something of value to impart.  Chazal infer that wisdom is not a specific body of knowledge that can be acquired or transmitted. Rather, it is an attitude, an approach to life. One is said to have a wise outlook if he is willing to learn from others and assimilate the positive lessons he has acquired…

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“These are the words which Moshe spoke to all Yisrael.” (1:1)

Rashi explains that each of the places mentioned by Moshe alludes to one of the sins committed by Bnei Yisrael.  In an attempt to avoid embarrassing Bnei Yisrael, Moshe did not state the sins explicitly. Later on, however, Moshe did openly reprove them for the incident of the spies and the sin of the Golden Calf.  We must endeavor to understand this seeming inconsistency. If Moshe was ultimately going to reprimand them overtly, why did he begin his rebuke by couching it in veiled terms ? Horav Moshe Feinstein, z.l., contends that at the beginning of the parsha, Moshe was…

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