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By Rabbi Naftoly Bier

In 1942, in a labor camp in Poland, where the Nazis ימח שמם, brutally treated the inmates, randomly murdering a few every day, just providing them once a day with a morsel of rotten bread and putrid water; on Yom Kippur almost every Jewish inmate fasted and many prayed at the risk of death. For many, it was the first time they had fasted on Yom Kippur.

One can ask; wouldn’t they belittle the idea of a Creator, the idea of pleading with Hashem for mercy? After all, how could He allow the heinous acts of the Nazis, Ukrainians, and Poles to go unpunished? The suffering they endured isn’t fathomable!

In דברים ל”א, י”ט-כ”ו, Deuteronomy 31, 19-21, we are taught a profound principle.

“And now, write down for yourselves this song and teach it to the Children of Israel, put it in their mouth, so that this song may become a witness for me against the children of Israel”

Reb Samson Raphael Hirsch explains: It was G-d’s will that an answer to Israel’s Complaint should always be at hand. Whenever troubles and misfortune befall Israel, and – feeling the absence of G-d’s special protective providence – it complains: “הלא זה כי אין אלוקי בקרבי מצאוני הרעות האלה”, “It’s Because G-d has forsaken me, that all misfortune happens to me.”  Israel should have G-d’s answer which will direct its attention to the true cause of its troubles. For this purposeכתבו לכם את השירה הזאת , so that this שירה may serve as a witness in G-d’s behalf and refute every such complaint on Israel’s part with G-d’s own countercharge: למען תהיה לי השירה הזאת לעד בבני ישראל. This entire שירה is nothing but an answer to the complaint arising from a period of distress: הלא על כי אין אלוקי בקרבי וגו’.

The cause of the defection is the luxury that comes from the abundance of everything good. The spiritual and moral regimen by which the Torah sanctifies also man’s sensual corporeality is not compatible with lush, self-indulgent sensuality. Such sensuality is attracted to paganism – the unrestrained heathen cults that worship sensuality – in comparison to which the happiness of life in comparison to which the happiness of life found in the covenant with G-d seems valueless. Thus, Israel will break G-d’s covenant.

For this is the task that devolves on Israel: to be faithful to G-d and to His Torah, even in the midst of affluence and good fortune. The accomplishment of this task, however, is, even today, still a vision for the future, a vision that will be realized when we will be ripe for our final redemption.

When, as a result of its defection, Israel will be plagued by many sufferings, which constrict insatiable desire and restore a person unto himself, the Torah will at last have the desired effect upon the nation. Israel will no longer blame “its G-d” for its fate, rather the contents of this שירה will restore it to a correct understanding of its fate, and, as a result, Israel will turn to G-d and to its duty.

The words “כי לא תשכח מפי זרעו” disclose the secret of Israel’s eternal survival in the history of the nations and explain why Israel will ultimately be able to fulfill its mission.

No matter how far it may fall, no matter how low it may sink as a result of its sins, one asset will remain with it through all the vicissitudes of its fate, and accompany it on the darkest paths of its suffering. That asset is the Torah.

This indistinguishable Divine spark will be sufficient to turn Israel’s spirit back to the Torah again and again and to inspire the people with enthusiasm for teachings and tasks set forth in the Torah. Thus, this divine spark will keep awake the life soul, which will not allow this nation to die; which will strengthen it to withstand all oppression from without; and which, in the midst of every misfortune, will enable Israel to maintain its clear-sightedness, serenity, warm heart, and open hand – the qualities that have preserved Israel for so long, so that it may fulfill its historical task in accordance with its unique mission.

Even if the Jewish people crumble into particles which are scattered to all corners of the earth, the day will come when the power of its song awakens all the slumbering spirits, and revives all the dead souls, so that they embrace the old truth with fresh courage.

Yes, despite the unimaginable torture, the Jew has a נשמה, a soul, a gift from Hashem, a spark that is actually a ‘part of G-d’ in a person. In the most harrowing circumstances, this element that defines us is ‘magically’ uncovered by all.

In דבריםת ל”ב,ה, Deuteronomy 32,5 it states “… a generation persistent in crookedness, breaking away in opposition.”

The Torah teaches us that the core problem of disobedience to Hashem is dishonesty, a breakdown of what is a firm, internal self. We are being warned, if we do not possess integrity, one will invariably disconnect from the truths of Torah.

It is no wonder that in תפילות נעילה, the last prayer of Yom Kippur, the idea of honesty is solely stressed, not once but twice, as the root of all accomplishment.

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By Rabbi Shloimie Lindenbaum

למען ספות הרוה את הצמאה (פרק כט פסוק יח)

The Torah condemns a person who feels confident ignoring Hashem’s directives and following their own desires and whims. The פסוק ends off with an interesting phrase which the Ramban explains to mean, literally, “this will add the satisfied one with the one who desires.” The Ramban explains that the nature of a person is such that if they always give in to their base desires- even seemingly normal and innocent ones- they will begin to desire new things that they hadn’t before. These new things would have seemed distant and strange to them before, but it is axiomatic that once they start on the path of following their desires, it will lead them to want all sorts of strange things. The פסוק is therefore telling us that by following in the ways of one’s heart they will realize that the areas in which they were previously satisfied, they are now starving for more. R’ Elya Baruch Finkel points out that this natural tendency can also be used to our advantage. Every time a person involves themselves in Torah and Mitzvos, this raises them to a higher plateau of holiness. At this new level the person will have an easier time withstanding the struggles that they had experienced previously and will have access to greater attainments of קדושה. Just as an indulgent fellow will fall lower into the abyss of mindless desire, so will the one who strives for greatness achieve higher concepts of holiness as they accomplish more and more.

ואמר ביום ההוא הלא על כי אין אלקי בקרבי…ואנכי הסתר אסתיר פני ביום ההוא (פרק לא פסוק יז-יח)

The Torah tells of the person who has strayed off the path of the Torah and finds themselves in pain and sorrow. They then recognize that the source of their troubles is the lack of Hashem in their midst and afterwards Hashem says that He will hide his face from them. Many commentators are troubled, it seems this person has come around to תשובה- after all they recognize that they have forsaken Hashem, why does Hashem continue to hide? The Chidushei Harim quotes from R’ Bunim of Pshischa that the person who proclaims that Hashem is not with them has totally given up hope- they feel that because of their evil ways Hashem has totally forsaken them and does not want them anymore, hence they are experiencing pain. This is their sin that deserves Hashem hiding His face. A Jew must recognize that Hashem is always with them, especially when they are experiencing difficult times. A person should never give up, rather they can always do תשובה, and Hashem is always right there with them, hoping for them to come back.

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By Rabbi Naftoly Bier

The גמרה יומה פ”ו, Talmud Tractate Yuma 68b with regard to תשובה, repentance asks: What are the circumstances that demonstrate that one had completely and honestly repented? רב יהודה taught, if one has the opportunity to sin with the same woman (who he had sinned with previously) at the same time and same place (everything was perfectly aligned as it was the first time) and one overcomes their inclination, it proves his repentance is complete and real.

One can ask: Is it possible to ever have complete תשובה; after all, we can’t expect that every circumstance in the past where one violated the Torah will be repeated? If so, can we ever possibly fully repent?

The רמב”ם in הלכות תשובה ב’: א’ does teach us, that even if one only repents when one is older, and it’s impossible to do what he did when he was young, nevertheless his repentance (and regret) is accepted (it is satisfactory) and one is designated as a repentant.  Even on one’s deathbed, one’s sins are forgiven if one sincerely regrets (but is not termed a בעל תשובה). He differentiates, in that one who is involved in the same circumstance is doing תשובה not from יראה, from ‘awe’ of Hashem, but performing the real exercise of תשובה. Rather than fully regretting one’s sin and being truly contrite. One is creating a dynamic that ‘erases’ his previous action. As it not being considered anymore one’s action due to his complete rejection of the previous action as something ‘foreign’ to him.

רבינו יונה in שערי תשובה- שער ראשון י”ט, has a different wording in the previously quoted Gemara. His version states: “What are type of תשובה, repentance, is מגיע לכסה הכבוד, rises and reaches The (Hashem’s) Throne of Glory?” In other words, the highest level of repentance is one that has sinned with a woman in a definitive place and time, and despite the circumstances being replicated, the person control himself.

The Rambam is teaching us that there are two categories of תשובה, while Rabbeinu Yonah is of the opinion that there is one category with different levels of ‘accomplishment’.

The Sforno in this week’s פרשה, Deuteronomy Chapter 30, verses 1, 2, 6… explains תשובה in the following manner: the initial step is to contemplate the motivation of one’s actions, what is honest and the opposite, thereby recognizing how far one has distanced himself from Hashem, conducting oneself with actions and philosophical ideas contrary to His Torah. (Verse 1)

Once one undergoes this process with integrity, it is natural and logical that one will embark on a life journey solely dedicated to accomplishing the will of Hashem. “This is the rubric of repentance that חז”ל termed the ‘type that soars to the Throne of Glory.’ (Verse 2)

When one strives to eliminate all confusion that hinders one’s perception of what is truly flawless, Hashem will facilitate its actualization due to one recognizing His providential care, will come to love Him. (Verse 6)

“This מצוה of תשובה is one that is endemic, intuitive to you, it’s in your heart, it’s part of your natural behavior”- to recognize one’s mistakes, and that its Hashem that you’ve sinned against; in turn to regret it and to articulate your feeling to him. (Verse 14)

The Sforno is teaching that the challenge if repentance is to sincerely define if ones lives on their self-centered universe or on the contrary, are part of Hashem’s design; He being center stage at all times.

The Torah continues, “Observe that I have placed in front of you today, life and ‘good’, or death and ‘bad’. (Verse 15) The Sforno explains that we have a choice of focusing on eternal lie or living for the moment, of eternal death or temporary hardship and pain.

In verse 19, 20, the Torah admonishes us to chose ‘life’, not because you are seeking to be rewarded but rather due to your love of Hashem sure to your recognizing His infinite benefactions.

The whole section is being elucidated by the Sforno, as to the simple but profound essence of תשובה, repentance.

One can propose that if one clearly, without ambiguity, conducts themselves without fail that one appreciates constantly Hashem’s myriad gifts and in turn attaches oneself to Him with endearing love, then one has transcended the world of physical, material desires, the world of fame and glory, and relentlessly desired to live the life of Torah. This ‘frame of mind’ and actions that reflect it, can be what the Rambam would also define as true unequivocal repentance.

Rav Yerucham Levovitz  זצ”ל, in דעת תורה: דברים דף קס”ג-קסו, explains that the whole purpose of creation was for אדם הראשון, Adam and all of humanity to completely eradicate all evil form ‘One’s World’. Once a person sins, one has created in oneself a tendency towards repeating that action or to mistakenly allow oneself to act in a manner contrary to what Hashem demands.

To expunge this natural acquired tendency, it’s not enough to be contrite, for the essence of ‘evil’ is part of one’s being. Rather one has to completely eradicate any tendency that is now part of one’s character.

HaRav Yisrael Salanter זצ”ל asked, how is it possible if one didn’t have the possibility to repeat one’s mistake? He profoundly answered that there is no manner other than on Yom Kippur, one has to in their mind reconstruct in its fullest, all the sins that one did. One then has to honestly ask “How would I react in that same situation?”

The reason for this is that the primary objective of Hashem’s creation of us is the extricate all evil from the world, אדם הראשון, Adam, though he has the ‘inner drive’ to sin, to disobey Hashem, to be dishonest regarding his responsibilities, nevertheless, had a mission to reject, disallow any negative actions or thoughts as being a liable alternative. Once humankind started to actually sin; it’s incumbent on everyone to disallow oneself from repeating their negative action.

An analogy is, someone who has a ravenous appetite for delicious pastries and is instructed by his doctor to desist from eating them for health reasons. Is it possible to overcome their passion? Yes. If one intellectually from here on visualizes pastries not as food, but rather a piece of art, removing it from one’s desires.

Either according to Sforno or to Rav Yisrael Salanter, תשובה, repentance is creating a new perspective, a transcendence form what was.

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By Rabbi Shloimie Lindenbaum

לא עברתי ממצותיך ולא שכחתי (פרק כו פסוק יג)

After a person distributes all their tithes-תרו”מ) תרומה ומעשרות) they must come to the בית המקדש in the third year of the שמיטה cycle to proclaim וידוי מעשרות- “the confession of the tithes.” In this established text the person announces that they fulfilled all the necessary מצוות involved in תרו”מ. One of the statements is that “לא שכחתי”- “I did not forget,” which Rashi explains to mean that they made a ברכה when tithing the food. Many מפרשים are bothered that nearly all ברכות are only required Rabbinically, if so, how could there be a Biblical reference to a fulfillment of a ברכה obligation? R’ Yaakov Kamenetsky explains that there are two aspects of תרו”מ- I) the actual מצוה of separating the tithe, which immediately allows the food to be eaten, 2) the מצוה of giving the תרו”מ to the כהן and לוי respectively. The וידוי is directed at the aspect of giving the food to the כהן ולוי, that this aspect was done with all the requisite details. One of the important details is that the original separation was not merely with the selfish intent of allowing the food to be eaten, but rather the owner separated with the intent of giving the food to the כהן ולוי. When one makes a ברכה before doing a מצוה they are expressing that that their intention in this מצוה is לשם שמים, for the sake of Hashem. This answers the question from before, because although there is no actual ברכה on a Biblical level, there is the concept of a ברכה, that is to have in mind when separating the תרו”מ to give the food to the כהן ולוי. This is what the וידוי means, “I gave it to the לוי and did not forget (when separating, to make a ברכה i.e. have the לוי in mind).”

אלה יעמדו לברך את העם על הר גרזים…ואלה יעמדו על הקללה בהר עיבל…(פרק כז פסוק יב-יג)

The Parsha continues with the extensive ברכות וקללות- blessings and curses that were proclaimed on הר גרזים והר עיבל, through which בני ישראל fortified their commitment to the Torah. The פסוקים describe how six of the שבטים were sent to stand on each of the mountains and the כהנים ולוים stood in the middle. The כהנים ולוים would announce each ברכה in the direction of הר גרזים and everyone would answer אמן. They would do the same with the קללות towards הר עיבל. The באר יוסף explains the significance of this strange procedure based on the גמרא קידושין דף מ. The גמרא there explains how a person should view himself and the entire world as being in equal balance of מצוות and עבירות and every מצוה or עבירה that each individual does can tilt himself and the world in either the direction of life or death. This was symbolized by הר גרזים והר עיבל. בני ישראל was equally split and it seemed as though the ברכות- the merits, were being weighed equally against the קללות- the demerits. This was to convey to the Jews the tremendous significance that each individual’s actions hold and how with one action one can sway themselves and the world at large in either a bad direction or a good one.

 

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By Rabbi Naftoly Bier

The ספר החינוך, מצוה תר”ו, mitzva 606, teaches that “since a man arouses his thoughts and draws the truth in his heart with the power of the words of one’s mouth. Therefore, when one is the beneficiary of one’s benefactors- that He blessed hi, and his land to bear fruits and he merited to bring them the בית המקדש, the House of Hashem, if it is appropriate and logical to arouse his emotions with the articulation of praise and ponder. One should recognize and appreciate that all is safe from the Master of the Universe, and recount His infinite, eternal kindness expressing a panoramic view of the history of Klal Yisrael from the time לבן- ארמי- planned to destroy us as a spiritual nation, the Egyptians who enslaved, persecuted, and murdered many, to Hashem’s miraculous intervention, our subsequent entry to ארץ ישראל, to our homeland, and the gift of the verdant harvest! Due to one’s sincere, heartfelt articulation of one’s encompassing appreciation of every facet of one’s existence, one will merit to be the recipient of one’s largesse. Hashem commanded us with this mitzva, for His desire is to lavish His kindness on us.”

The mitzva to bring fruit and to articulate the words the Torah commands us is limited:

1) We only bring ביכורים from the seven species that the land of Israel is specifically noted for in the Torah (דברים ח:ח). Also excluded are the dates from the hills, fruit from the valley, and olives that are not the choicest. Why?

2) A person who plants two products- when he harvests the first fruit, he brings ביכורים to Yerushalayim and articulates the portion, whereas when he brings the second fruit, he doesn’t. Why? Isn’t he as grateful for the second crop also?

3) The only time of the year one enunciates the portion prescribed by the Torah is between the Yom Tov of Shavuos- when the reaping begins- and Sukkos when the harvest is generally completed. If one travels to Yerushalayim after Sukkos and brings his ביכורים, it is without expressing the words of appreciation.

Another lesson we are taught is from the following פסוקים, verses. After enumerating all the terrible calamities that will befall Klal Yisrael due to their misdeeds, it states (Deuteronomy 28:45-47) “All these curses will befall you, pursuing you and overtaking you to destroy you because you did not obey the Lord, your God, to observe His commandments and statutes which He commanded you. And they will be as a sign and a wonder, upon you and your offspring, forever, because you did not serve the Lord, your God, with happiness and with gladness of heart, when [you had an] abundance of everything.”

It doesn’t conclude that due to your complete disrespect to Hashem manifested by your delinquency in observing the Torah, but rather, because despite the fact that you were blessed with everything, you didn’t react with gladness, emotional gladness. The Torah is teaching us that the fundamental cause of all our pain and suffering is due to a lack of absolute, consummate, and profound gratitude. At the same time, we are being taught that the elemental idea of enthusiasm is what enables one with unadulterated dedication to embark on a journey to strive for a goal with relentless passion. Observing the Torah’s dictates which are all-encompassing and demanding is only possible when one’s profound enthusiasm allows one to focus only on this objective, despite all difficulties and mistakes.

Coupled with this idea is that one of the difficult challenges one is faced with is “Am I really important?” “Moreso, do I have the ability, the stamina, the intellect necessary to achieve my objectives?”

When one truly is appreciative of all that Hashem does for us; the beautiful universe, our wonderful families and friends, our health and opportunities, the delicious array of foods, etc. we can truly appreciate that we are part of His world, Klal Yisrael is the ultimate design of His and the sole purpose of all. Consequently, we gain for ourselves the suggest gift possible: Everyone is important for He created us all. This in turn is the segue to unadulterated enthusiasm; Hashem created everyone with a unique mission, and He will facilitate its actualization if one sincerely commits oneself to the goal, He prescribes for us. Maybe we can now understand why the Torah limits the saying of appreciation that is verbalized with the ביכורים, the presentation of a sample of the first fruit.

The Torah is stressing that appreciation is the catalyst to all enthusiasm, which I turn is the catalyst to all dedicated endeavors; has to be at the highest level possible to truly engender the greatest impact possible.

Imagine a person who for the first time in their life eats a specific delicacy, attends a concert, hikes up a mountain, visits the Alps, or takes a boat ride. The joy, ecstasy, and thrill are boundless. The second time, it’s already ‘a second time’. The feeling of overwhelming gratitude and euphoria is less than the first time. It’s almost taken for granted, for when one experiences something for a second time that was expected and has less of an impact emotionally.

The מצוה of ביכורים, ‘the First Fruit’ is to elevate the consciousness of Hashem’s beneficence to the Highest level possible.

Let us go back: 1) The first fruits are only brought from the highest quality, thereby enabling the farmer to attain the highest level possible.

2) When bringing the second product, despite being a different species, nevertheless the emotional gratitude can’t be the same as the first crop.

3) When a person is still in the state of harvest, one’s joy gratitude, and supreme thanks are at the highest level. As time goes by, the gifts from Hashem can be taken for granted to some degree, and therefore the gratitude is not as powerful.

The Torah is instructing us to take advantage of every possible moment when someone is gifted with whatever it is, to immediately think about it and verbalize it- just as the Torah instructs us to verbalize out thanks to Hashem with the first fruit with full, panoramic, expansive gratitude.

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By Rabbi Shloimie Lindenbaum

ובכתה את אביה ואת אמה ירח ימים (פרק כא פסוק יג)

The Parsha begins with the story of the יפת תואר- the gentile woman that a man captured in war. The הלכה is that she must don ugly clothes and live in the man’s house for a month. There she cries about her family and only after that month may the man marry her. The אור החיים הקדוש explains the פסוקים in a way of דרוש that the woman referenced symbolizes the נשמה- the soul, and the month described is referring to the month of אלול. This month is the time in which we are to devote ourselves to תשובה, to returning to Hashem, and the פסוק is telling us the way to go about it. First one must “remove the clothing of when she was captured”- that is they must rid themselves of their old ways and עבירות. Additionally, they should “dwell in your house”- that is the special house of the Jews, the Shuls and בתי מדרש. We are then advised that “she should cry for her father and her mother”- referring to our Father in Heaven and the Jewish Nation, that we should cry for all the wrongs that we have committed to Hashem and our fellow man. After the תשובה process we have “acquired” our soul through our actions and now truly deserve our lofty “soul mate”.

לא תראה את שור אחיך או את שיו נדחים וכו’ (פרק כב פסוק א)

The Torah describes the מצוה of השבת אבידה that one may not see their friend’s animal and ignore it, rather they must return it. The Torah continues that if one is not close to the owner and does not know who they are, they must bring it into their house until the owner seeks it out. The חתם סופר reads the פסוק allegorically that if one sees their brother, a fellow Jew, “נדחים”, fallen away from Hashem, do not give up hope and ignore them. Rather, encourage them to return to Hashem and his Torah. The פסוק continues to say that even if they are not “close”- they have drifted so far that they seem to be at the lowest possible level, the point of no return, still bring them close and encourage them. Eventually they will “seek you out” and ask you to help them in returning to Hashem. The פסוק is reassuring us to never lose faith in another Jew and to realize that one can always do תשובה, and it is our obligation to encourage our “lost” friends in this way.

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By Rabbi Naftoly Bier

The month of אלול is an acronym for “אני לדודי ודודי לי”, “I am for my beloved and my beloved is for Me.” חז”ל are teaching us that it is a propitious time, that Hashem’s ‘fatherly’ connection to His children, כלל ישראל, can be acutely felt and experienced due to His relentless love of every member of the Jewish people.

How significant is every single member of Klal Yisrael? What is one’s view of a wicked person? To answer this question, let’s learn the דרשות הר”ן דרוש י”א, the Droshos HaRan #11. The Torah instructs us to appoint judges in every community; they in turn appoint officers to ensure that all business and commerce be executed with pure integrity. At the same time, in Parshas Shoftim, we are instructed to appoint a king. How do we define the unique role of each one, or what is the “separation of powers”?

The ר”ן explains that the role of the בית דין, the court system, is to ensure the eternal integrity, authenticity, ‘holiness’, of Hashem’s manual of living- the Torah. It is not about protecting the rights of individuals, but rather the utter, awesome responsibility to live every moment with pure, unadulterated commitment to assiduously and incessantly follow all the mitzvot of the Torah. In order to ensure that there is civility, and social harmony, a king was appointed.

There are many mitzvos in the Torah which are definitively given to enable us to act in a manner which places one in the presence of Hashem, that we be embraced by Him, such as קרבנות, the offerings, and all that transpired in the בית המקדש, the Holy Temple. Another example is the חוקים, the commandments that are not reasonably understood, but obviously, they engender an ‘abundant impact’ from Hashem. That is the main focus and purpose of the ‘judicial system’; to make certain that the uniqueness of Klal Yisrael whose very experience transcends the normative lifestyle of the nations of the world, should be safeguarded.

In שמות כ”א:כ”ג, Exodus 21:23, it states: “ונתת נפש תחת נפש” “… you must give a life for a life.” The Torah does not obligate the בית דין, the Jewish court to take revenge on the murderer, or to execute him as a deterrent. If so, it should have said ‘ולקחת’- you take the murderer’s life as a consequence of his actions.

It rather states, ונתת: when one commits a murder, it desensitizes society to some degree to the value and dignity of human life, and a breach in the law, the Torah. In order to resensitize to any value lost, the Torah instructs us to “give and surrender” the criminal’s life for the sake of repairing the damage done.

The theme of protecting the infinite value of human life is manifested by the Torah teaching us that even if the murderer caused an extensive monetary loss, either to the victim or to a third party while trying to murder- the courts are not allowed to render judgment on the monetary loss. The unparalleled dignity of human life which has been seriously damaged does not allow discussions of money. The בית דין, by not involving themselves in the monetary loss are ‘sending a message’ to all; billions of dollars are incomparable to human life! (For further elaboration, please see R’ Hirsch)

The role of סנהדרין is to protect the infinite value of every member of Klal Yisroel all endowed by our creator with a נשמה, soul, which is חלק אלוקה ממעל, a ‘part of Hashem placed in one’. This idea validates a person, inspires one to do Hashem’s will, and empowers one to follow His ways despite hardships.

The רמב”ן, Nachmanides teaches us a profound lesson regarding the aforementioned jurisdiction of the Sanhedrin and the Jewish court system. There are four cases where the ‘death penalty’ is to be carried out by the court in order to protect and insulate Klal Yisrael from actions that could cause great harm to our collective society. They are the 1) בן סורר ומורה- rebellious child, 2) זקן ממרא- the Torah scholar who publicly acts in a manner opposite to the court’s ruling, 3) עדים זוממין- witnesses who testified despite being in a different locale, that someone had done something wrong, and 4) מסית- a person who convinces others to perform idol worship, though he himself doesn’t.

1) The rebellious child- a child of thirteen years who doesn’t respect his parents and doesn’t adhere to the מצוה of קדושים תהיו- to minimize one’s relentless drive for physical pleasures- two fundamentals of successful living- is put to death under definitive circumstances (though it never happened). It is solely done as a means of teaching the public the grave importance of following these mitzvos, principles always.

2) The Torah scholar who due to his feeling that he is correct in his evaluation of what the Torah would rule in a certain case- if the majority rules the opposite, is put to death, despite his righteousness. For his actions will wreak havoc on other people’s adherence to follow the rulings of the Sanhedrin, the majority.

3) False witnesses- עדים זוממין- are only punished if their testimony was disproved before the court has the ability to carry out the sentence. The Torah wants the court to send the message that integrity and decency are expected from every person.

4) Despite the fact that the מסית- inciter- didn’t actually worship other gods, the fact that he tried to instigate others is punishable by death, to warn others not to be involved.

Again, we are taught that the purpose of the בית דין is to protect and ensure the קדושה of Torah, the relentless adherence to all of Torah, by all of Klal Yisrael, even if it means to sacrifice a life. (Where there is a question of social harmony, civility, or safety, the kind has the obligation to ensure that is taken care of. If there is no king then the court takes upon themselves this role.)

This idea of the role of the court system to protect the dignity and nobility is a lesson of how important every person is to Hashem- a reflection of אני לדודי ודודי לי, the love Hashem has for every person.

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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.

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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.

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By Rabbi Shimmy Sternfield

 ( עַשֵּׂ֣ר תְּעַשֵּׂ֔ר אֵ֖ת כׇּל־תְּבוּאַ֣ת זַרְעֶ֑ךָ)
(פרק י”ד, פסוק כ”ב)
“You shall tithe the entire crop of your planting.”

When introducing the requirement for one to tithe one’s crops, the Torah uses a “double expression” of עַשֵּׂר תְּעַשֵּׂר” (literally, “Tithe, you shall tithe”). The חֲתַם סוֹפֵר cites two comments of חז”ל about the מִצוְהָ to tithe one’s crops: Reading the second word as “ תְּעַשֵׁר ,” (“You shall become rich,”) one מדְִרשָׁ states, “Tithe, so that you may become wealthy.” A second מדְִרשָׁ says, “Tithe, so that you will not have less.” Although the second מדְִרשָׁ may be understood as an independent comment- “Tithe, so that Hashem does not take away your money”- the חֲתַם סוֹפֵר suggests, that it is actually intended as an addition to the first מדְִרשָׁ . We are taught by חז”ל that the more material wealth a person has, the more he/she desires. “If he has $100, he will want $200, and if he has $200, he will desire $400…” Regarding wealth that one receives as a specialברְָּכהָ from Hashem, however, a פָּסוּק in מִשלְׁיֵ states, “The blessing of Hashem makes one wealthy and does not increase sadness with it.” The חֲתַם סוֹפֵר explains, that when one merits Hashem’s ברְָּכהָ , Hashem also gives him the מִדָה טובֹהָ (good character trait) of הִסְתַּפְּקוּת , being satisfied with what one has. In this way, one may have more material wealth, but not have the natural feeling of desiring even more. Accordingly, the two מִדְרָשִיׁם go together: “Tithe so that you may become wealthy, and wealth from tithing will not make you feel as if you have less and are lacking.”

שִׁבְעַ֣ת יָמִ֗ים תָּחֹג֙ לַיהֹוָ֣ה אֱלֹהֶ֔יךָ בַּמָּק֖וֹם אֲשֶׁר־יִבְחַ֣ר הֹ (פרק ט”ז, פסוק טו)

“A seven-day period shall you celebrate to Hashem, your G-d, in the place that He will choose.”

When the Torah discusses the יָמִים טוֹבִים of פֶסַּח and שָׁבוּעוֹת , the Torah describes the בֵּית הַמִקְדָשׁ as, “The place that Hashem will choose to rest His Name.” When the Torah discusses סוּכּוֹת , however, the Torah calls it, “The place that He will choose,” omitting the phrase “to rest His Name”. The משך חכמה suggests the following explanation: In the beginning of the פָּרָשָׁה , the Torah commands us to destroy all עֲבוֹדָה זָרָה . The Torah continues, “You shall not do this to Hashem. Rather, only in the place that Hashem will choose to rest His Name shall you seek out His presence.” Idol worshippers believe that Hashem, in His greatness, does not bother to be involved in the running of the world. They believe that, instead, He has left the מַזלָותֹ and other heavenly spheres to influence what happens, for the good and the bad. Therefore, they serve these forces with the intention of accessing blessings. In truth, however, these heavenly forces can be likened to an axe in the hand of a wood chopper, and any effect that they have on this world is guided by Hashem. Therefore, Hashem specifically commanded that there should be no intention of serving, or gaining the good will of, anything other than Hashem. All service is to be rendered only for His Name, which rests in the בֵּית המִַקְדָשׁ . The תַּלְמוּד יְרוּשַׁלְמִי states, that even those who worship idols admit that עֲבוֹדָה זָרָה has no power over water. Accordingly, any attempt to access blessings of rain would naturally need to be directed only to Hashem. We can now draw a clear distinction between סוּכּוֹת and the other יָמִים טוֹבִים . On פֶסַּח and ,שָׁבוּעוֹת when Hashem judges that year’s grain and fruit crops, one could mistakenly think that the קָרְבָּנוֹת brought are being offered to some power in charge of grain or trees, and not to Hashem. Therefore, the Torah writes that all קָרְבָּנוֹת are brought in the place that Hashem chooses to rest His Name, to Hashem alone. On סוּכּוֹת , however, Hashem judges that year’s water supply and rainfall. It is self evident that only service to Hashem will garner a positive outcome. Hence, it is unnecessary to emphasize that Hashem’s Name rests there.