Kollel of Greater Boston

Day: August 18, 2023

  • Parshas Shoftim

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    By Rabbi Shimmy Sternfield

    א־תִזְבַּח֩ לַיהֹוָ֨ה אֱלֹהֶ֜יךָ שׁ֣וֹר וָשֶׂ֗ה אֲשֶׁ֨ר יִהְיֶ֥ה בוֹ֙ מ֔וּם כֹּ֖ל דָּבָ֣ר רָ֑ע כִּ֧י תוֹעֲבַ֛ת יְהֹוָ֥ה אֱלֹהֶ֖יךָ הֽוּא (יז,א)׃
    “Do not slaughter to Hashem, your G-d, an ox or sheep that has a blemish, any bad thing.”
    This week’s פָּרָשָׁה opens with several prohibitions that apply to judges: “Do not pervert judgement,” “Do not respect someone’s presence,” (which means that everyone must be treated equally,) and, “Do not accept a bribe.” Immediately following these three prohibitions, the Torah states, “You shall not plant an אשֲרֵָׁה (a tree worshipped as עבֲודָֹה זרָָה ) near the מִזבְחֵּ ,” “Do not set up a pillar (for offering sacrifices), which Hashem hates,” and “Do not slaughter to Hashem an ox or sheep that has a blemish.” The מדְִרשָׁ says, that the throne of שלמה המלך had six steps. As he ascended each step (to judge the nation), someone would announce one of these six פְּסוּקִים . This practice of שלמה המלך indicates, that these six prohibitions all have some connection to בֵּית דִין and its judges. While the first three פְּסוּקִים are clearly addressing judges, the connection between the next three is not so apparent. What do planting an אשֲרֵָׁה , setting up a pillar for sacrifices, and bringing a blemished animal as a sacrifice have to do with בֵּית דִין ? Reb Shaul Katznelenbogen (Av Beis Din of Vilna in the early 19th century) explains this מדְִרשָׁ based on the following statements of the רמְַב”ַּם : “One who appoints a judge who is unfit for the position may be likened to one who erects a pillar, about which it is written, ‘Do not erect a pillar which Hashem hates.’ If there are Torah scholars in that town, the appointment of an unworthy judge beside them is akin to planting an אשֲרֵָׁה – representative of the unworthy judge- near the מִזבְחֵּ .” These analogies, which are based on the גמְרָָא in סנַהְדְֶריִן , reveal a clear connection between the prohibitions against planting an אשֲרֵָׁה or erecting a pillar and בֵּית דִין , namely regarding the appointment of proper judges. Accordingly, these פְּסוּקִים were announced to emphasize the importance of a judge being worthy of the position he is occupying. As for the prohibition against offering an animal with a blemish as a ק רְָבןָּ , the רמְַב”ַּם continues: “If בֵּית דִין , or another leader of the people, erred and appointed an unworthy candidate as a judge, the appointment is invalid. (Therefore, he may not wear the garb worn by judges, and the people are not required to give him the honor usually accorded to members of בֵּית דִין .) Just as a blemished animal receives no קְדוּשָׁה when its owner tries to designate it as a ק רְָבןָּ , an unworthy judge does not receive the elevated status of בֵּית דִין when he is inappropriately nominated.” This comparison has no source in either Talmud. Apparently, concludes Reb Shaul, the רמְַב”ַּם understood from this custom of שלמה המלך that there must be a comparison between usin a blemished animal as a ק רְָבןָּ and appointing an unworthy judge, just as appointing this judge is compared to erecting a pillar and planting an אשֲרֵָׁה . It is because of this comparison, that this פָּסוּק was announced together with the others .
    וְהֻֽגַּד־לְךָ֖ וְשָׁמָ֑עְתָּ וְדָרַשְׁתָּ֣ הֵיטֵ֔ב וְהִנֵּ֤ה אֱמֶת֙ נָכ֣וֹן הַדָּבָ֔ר נֶעֶשְׂתָ֛ה הַתּוֹעֵבָ֥ה הַזֹּ֖את בְּיִשְׂרָאֵֽל “ ׃”
    “You shall investigate well, and it is true. The testimony is correct-this abomination was done in Yisrael.” The Torah states, that if בֵּית דִין hears of someone who has served עבֲודָֹה זרָָה , they should investigate the case. Should the facts be confirmed, the sinner is stoned by the hands of the witnesses and, if necessary, the entire people. Reb Chaim Leib Mishkovsky (19th century) notes, that there seems to be an unnecessary phrase in the פָּסוּק . Once the Torah says, “The testimony is correct,” what is there to add by repeating, “The abomination was done in Yisrael”? Reb Chaim Leib answers, that the Torah is teaching us an important fact about sinning. The eects of an עבֲיֵרָה are not limited to the sinner. The עבֲיֵרָה lowers the status of the entire nation, and, if “the testimony is correct,” then the sin is “done in all of כְלּלַ ישְִרׂאָלֵ .” For this reason, the hand of the entire people must carry out the punishment. Only in this way can כְלּלַ ישְִרָׂאלֵ be restored to their previous status.

  • Ennobling Each Other

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    By Rabbi Naftoly Bier

    In דברים כ:ה-ח , Deuteronomy 20:5-8, the Torah enumerates those that are disqualified from entering into battle.
    They are 1) one that built a new house and has not inaugurated it, 2) one who planted a vineyard and has not redeemed it. 3) one who has betrothed a woman and not married her… and in addition 4) one who is fearful and fainthearted.
    רבי יוסי הגלילי explains that the latter refers to a person who is afraid he might die in battle due to sins that he has committed. The reason that the former three return home is to protect the dignity of the “sinner”, that others should not perceive that the “sinner” is not going to battle due to his negative past. The Torah would not have to add new exclusions if these were also people who had sinned; rather it is solely for the purpose of protecting another’s standing amongst one’s contemporaries.                                                    If so, why does it say if the former three go to war “they will die”; they aren’t sinners?! Rashi answers that רבי יוסי is teaching if one doesn’t listen to the כהן ; if one doesn’t deem it necessary to protect another’s dignity; that is reason for the person to die in combat! This is the grave responsibility that the Torah places; to always see the צלם אלוקים , the godliness in all.
    At the end of the פרשה , we are introduced to the paramount essentiality of every individual’s prestige and destruction. If a person is found murdered between two cities, the בית דין , the rabbinical leaders of the closest city must declare, “We didn’t spill the blood.” Why? Who would think they would?
    They must articulate that when the person left our town, city, we escorted him on his way out. By doing so, we were expressing that this person was an essential part of our community and we are grateful for all that he/she is. If  not, we are robbing them of protection.
    The מהר“ל ( סוטה מו ) explains in two ways:
    1) If a person is truly recognized as a part of a community, part of a productive integrated society, in שמים (Heaven) one is viewed as a necessary component of Hashem’s active world.
    2) Only a צלם אלוקים , a person who is considered an emulation of Hashem is protected by מלאכים , angels, from “disaster”. If people devalue and in turn demean a person, their security is marginalized.
    On the contrary, one who escorts someone, one who dignifies another, is blessed with life due to awarding one the true gift of life, “You are important!” (see : (גמרא סוטה מו In בראשית , Genesis 21:33, it states: “And he (Avraham Avinu) planted an אשל in באר שבע and there he proclaimed the Name of Hashem.”
    אשל- אכילה, שתיה (שינה), לויה , a place where he gave to eat, drink (sleep) and escorted the guests. If one removes the “ ל”, one is left with “ אש ”, fire. To feed the impoverished without dignifying them is akin to murdering them.
    “And he called…” After enjoying all of the delicacieswine, meat- provided by Avraham Avinu, the guests would rise to bless him. He said to them, did you eat my food? No it’s G-d’s food! They would then 1) recognize Hashem, 2) praise Him and 3) bless Him!” (Rashi ibid quoting Sotah 10b)
    It is apparent that during the meal itself, there was no discussion about G-d, rather Avrohom Avinu spent the time conversing with them about what was important, interesting to his guests, thereby validating them by respecting their interests. Only then did he encourage them to recognize that there is a Creator! Yes, before trying to convince one, one must first caringly validate them as an important person- the guests understood that Avraham’s extraordinary kindness and unique sensitivity was a result of his belief in the Creator and his intuitive understanding that therefore one must treat all accordingly. Due to this manifestation of what results when one acknowledges a Creator, they were inspired to accept the idea of monotheism. And then he escorted them on their way to their destination! If there is a G-d, you are important!
    This idea explains that though Hashem was in conversation with Avrohom Avinu, when he recognized that three sweaty, thirsty idol worshippers were in need of shelter and food, he excused himself from Hashem to take care of them. Yes, every person, no matter who, are creations of Hashem; and Hashem wants us to treat them accordingly.
    The רמח“ל, מסילת ישרים , Guide for the Perplexed at the end of Chapter 19, teaches that the truly righteous person is one that dedicates oneself to the needs of others, including those who lead non-spiritual lives, and prays and intercedes to elevate them.
    Just as a father loves another who truly loves his family, so too Hashem endears Himself to those who love all His children, ennobling them and extolling their virtues.