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מדבר שקר תרחק

Distance yourself from a false word. (23:7)

Sforno writes that one must distance himself from anything that might lead to falsehood. Sometimes we do something innocuous, but it creates a situation in which someone else is compelled to lie – albeit inadvertently. Sefer Chassidim mentions an all-too common situation, whereby one notices a group of friends speaking furtively among themselves. Of course, he wants to know what it is they are shrouding in so much secrecy. If he approaches them and asks, “What are you talking about?” he knows that he might cause them to lie. Let’s face it, if they wanted him to know the topic…

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והגישו אדניו אל האלקים...ורצע אדניו את אזנו במרצע ועבדו לעלם

Then his master shall bring him to the court… and his master shall bore through his ear with the awl, and he shall serve him forever. (21:6)

Rashi interprets Elokim as bais din, the Jewish court of law. Why would the court be compared to the Almighty to the point that they carry his Name? While there is no doubt that the members of the court are distinguished scholars, men of repute and distinction, but referring to them with G-d’s Name seems to be carrying their distinction a bit too far. Horav Gamliel Rabinowitz, Shlita, views this from a practical standpoint. An individual stands before the Bais Din and presents his claim in a clear manner. He lays out the proof, clears up any ambiguity that might…

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ואם אמור יאמר העבד אהבתי את אדני...לא אצא חפשי והגישו אדניו אל האלקים והגישו אל הדלת או אל המזוזה ורצע אדניו את אזנו במרצע ועבדו לעולם

But if the bondsman shall say, “I love my master… I shall not go free… then his master shall bring him to the court and shall bring him to the door or to the door post, and his master shall bore through his ear with the awl, and he shall serve him forever. (21:5,6)

The Torah takes a dim view of an eved Ivri, Hebrew bondsman’s, desire to continue his servitude. His ear is bored with an awl as he stands near the doorpost. Why the ear? The ear (together with the rest of the body) stood at Har Sinai and heard Hashem declare, “Lo signov, Do not steal.” Yet, the man went ahead and stole. He had a list of excuses to justify his behavior. But, at the end of the day, he was a ganov, thief, and must pay for his actions. He had no money – otherwise, why would he steal?…

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ואלה המשפטים אשר תשים לפניהם

And these are the judgments that you shall place before them. (21:1)

Rashi teaches that Hashem told Moshe Rabbeinu, “It should not occur to you to say, ‘I shall teach them the chapter and the law two or three times, until it is set in order in their mouths according to its format (i.e. until they memorize it), but I shall not trouble myself to make them understand the reasons of the matter and its explanation.’ Therefore it says, ‘that you shall place it before them – like a table that is set and prepared to be eaten from, placed before a person.’ In other words, there is no room for error…

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