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“You shall not take notice of someone’s presence.” (16:19)

Everyone must be treated fairly and equally. This idea does not apply exclusively to a court of law. A sickness prevails in a society in which we favor one person over another. In some cases, it is their pedigree; in others, it is their material wealth, or it is simply what we personally can benefit from them. As a judge should not favor one litigant over another, so, too, should we not treat one Jew differently from another. Horav David, z.l., m’Lelov was once traveling with the Yehudi HaKadosh, z.l., m’Peshischa to raise funds for charity. They came to the home…

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“Judges and officers shall you appoint.” (16:18)

Jewish leadership has to be strong – yet flexible. Compassion for, and sensitivity to all Jews are prerequisites for leadership. Strength of character  and  fear  of  no  man  are  just  as  essential.  The following narratives demonstrate these two inimical qualities which were the hallmarks of two Torah leaders. Horav Yosef Chaim Sonnenfeld, z.l., was a talmid chacham without peer. Yet, he had no problem performing the most menial task if it would help another Jew – regardless of his age or station in life. Rav Yosef Chaim was once late in returning home from Shacharis. This was an anomaly, since he was…

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“Judges and officers shall you appoint.” (16:18)

Whichever title we choose to apply – judge, leader, rav – the spiritual leader and arbiter of Jewish Law has to fulfill certain criteria. Thorough knowledge of the law is only one; it’s the beginning of the many attributes he must possess. The Yerushalmi in Meseches Sanhedrin 1:4 details some of the other virtues inherent in a dayan who sits on the Bais Din situated on Har HaBayis: chacham, wise; anav, humble; shafui, modest, deferring to those greater than he; ayin tovah, benevolent eye; nefesh shfalah, humble spirited; ruach nemuchah, lowly/humble spirit – patient; lev tov, good heart; yetzer tov, good…

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“His requirement, whatever is lacking to him.” (15:8)

While we are not obligated to make the supplicant wealthy, we are enjoined to see to it that he receives his due in accordance with his needs. Everybody’s needs are different. One who had previously been wealthy and lost everything cannot subsist on the meager alms that would suffice for one who had always been poor. The Torah is probably the only ethical system that takes the poor man’s self-esteem – his present frame of mind – in account when it prescribes the manner in which we are to sustain him. We have to make a person feel good about himself…

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“You shall tithe the entire crop of your planting.” (14:22)

Chazal teach us aseir bishvil sheh’tisasheir, “tithe so that you will increase your wealth.” There is a distinct corollary between the mitzvah of tzedakah, charity, and wealth. One who gives will be worthy of receiving. One who does not give has no merit for which to  receive. When we think about it, what really is wealth? Better yet, how do we estimate one’s worth? Usually, the idea of evaluating one’s worth is a reference to his financial assets. Actually, that approach identifies a very limited perspective of one’s true worth. We measure one’s worth in spiritual terms. It is not what…

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“But this you shall not eat from among those that bring up their cud or have a completely separated hoof…” (14:7)

The criteria for identifying the kosher animal is repeated once again in Parashas Re’eh, thus emphasizing the significance of Kashrus. Two identifying characteristics of kosher animals are mentioned: they chew their cud; and they have completely split hooves. In the entire creation, just four animals have only one kosher sign. The overwhelming majority have neither sign. Only the One Who created these animals can make such an undisputed statement. As the Alter, z.l., m’Kelm notes, this attests to the Divine authorship of the Torah. No human author would publicly make a claim that could be refuted. Yet, there are those who…

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“You shall place these words of Mine upon your heart… you shall bind them for a sign upon your arm… And you shall teach them to your children… And you shall write them upon the doorposts of your house.” (11:18-20)

Three mitzvos follow in close succession after Hashem’s threat of exile. Is there a relationship between these mitzvos and the exile? Rashi cites the Sifri that connects the juxtaposition in the following manner. We are enjoined to observe these commandments even in exile, so that when the redemption occurs, these mitzvos will not be foreign to us. There is a danger that when the Jewish People are in exile living in a non- Jewish environment, speaking the language of the host nation, adopting its customs and lifestyle, there is a real threat of assimilation. It is for this reason that we…

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“And to serve Him with all your heart and with all your soul.” (11:13)

Rashi says this pasuk refers to avodas halev, service of the heart, which alludes to prayer. The word b’chol, with all, has a powerful meaning. When we pray to Hashem it has to be “with all,” with an all encompassing, unequivocal devotion to Him. Nothing should disturb or distract us when we are in communion with the Almighty. Yet, we all know that this is far from true. Many of us do not find the time to daven with a minyan. Regrettably, we daven with complete attention to Hashem only when we are in need. Perhaps if we would daven correctly…

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“Bnei Yisrael journeyed from Beeros Bnei Yaakon to Moserah; there Aharon died.” (10:6)

The story of Aharon Hakohen’s passing is juxtaposed to the breaking of the Luchos. Chazal derive from here that the death of a tzaddik carries  with  it  the  same  impact  as  the  breaking  of  the Luchos. Chazal also teach us that when a tzaddik passes from this world, he is immediately replaced by another tzaddik. Once the sun “sets” on one tzaddik, it begins to shine on another. This is especially true if the son of a tzaddik is eminently qualified and capable to assume his father’s leadership role. Aharon passed away from this world after an exemplary “career” of leadership…

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“For just as a man chastises his son, Hashem, your G-d, chastises you.” (8:5)

The word yesurim also indicates suffering. Hence, the suffering we sustain in this world is actually Hashem’s chastisement of us. Perhaps this is the only way one can endure the pain and anguish of suffering: he knows it comes from a loving Father. He also knows that he is not alone in his suffering. I once visited a young woman who was suffering through the terrible pain of end-stage cancer. I wondered what to say to her. Her life was dependent upon a miracle. The pain she sustained was excruciating. The mental anguish she suffered knowing that she would probably not…

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