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Shoftim Judges and officers shall you appoint for yourselves (16:18). The Torah could just as easily have written "Judges and officers shall you appoint"-ostensibly the words "for yourselves" are superfluous. The Torah is hinting that a person needs to appoint himself as judge over himself to adjudicate whether his actions are befitting. He also needs to be his own `police officer' to ensure that he carries out that which he has `judged' to be appropriate, and to `fine' himself if necessary if his behaviour is not up to this standard. (Rabbi Moshe Feinstein) Because a bribe blinds the eyes of the wise and makes crooked the words of the righteous (16:19). Once two litigants came before a beis din (halachic court) of The Ohev Yisrael, the famous Apter Rav. One litigant bribed the other two of the judges. They tried to convince the Rav that the litigant who had bribed them should win the case. The Rav, however, argued vehemently the Halacha supported the other claimant. Realizing that their arguments would not prevail, the two crooked judges advised their client to bribe the Rav. But how? Since he would never accept a bribe, they advised their client to slip a large sum of money into the Rav's pocket without him knowing. The following morning, when the Rav sat down to continue the hearing, he suddenly felt his resolve to be waning. He hesitated, and felt a tremendous urge to agree with the other judges. Immediately he postponed the hearing and spent that entire day in tearful supplication before Hashem, begging that the truth be revealed to him. Several days passed until the Rav discovered the money in the pocket of his coat, and he realised that the money had been put there as a bribe. So great is the power of a bribe that although he had no idea he had been bribed, the bribe nevertheless influenced him to pervert the way of justice. That's what this verse is hinting to us, said the Rav "....and makes crooked the words of the righteous..." even though a person may be righteous even after he has been bribed, as in this case, nevertheless, a bribe has the power to make his words crooked. (Ma'ayna Shel Torah) "Righteousness, righteousness, you shall pursue" (16:20). This verse teaches us the opposite of the popular adage "The end justifies the means." The Torah insists that we pursue righteousness only with righteousness and not by any means and at all costs. (Rabbi Bunim m'Pschische) Neither shall you set up for yourself any pillar (matzeiva), which the L-rd your G-d hates (16:22) The word "matzeiva" comes from the Hebrew root meaning constant, steady and permanent. Do not look at this world as an end unto itself, the Torah counsels. Regard it merely as a passageway to be navigated and a preparation for the World to Come. (Kedushat Levi) You shall be perfect with the L-rd your G-d (Deut. 18:13) In many prayer books, the words "I hereby accept upon myself the positive commandment of 'And you shall love your fellow as yourself'" preface the prayers themselves. One reason for this is that because our prayers are offered instead of sacrifices (which have to be whole and unblemished), so too must the entire "body" of the Jewish people (each one of whom is considered a limb) be whole and complete, united with love for one another, before we approach our Creator. (The Lubavitcher Rebbe zt"l) "When you besiege a city for many days to wage war against it...do not destroy its trees by swinging an axe against them" (20:19). If, in the midst of the destruction of war, a person can still maintain an awareness of the general welfare by not harming the environment, this is a certain sign that he can steadily perfect his whole character. If, despite the brutality and brutilisation of war, during times when the basest instincts surface, a person is still concerned with what is right and what is good; if he will even try not to waste so much as a mustard seed, then he will eventually reach perfection of character. (Based on the Sefer HaChinuch) "Because the man is the tree of the field" (20:19). The fruit of our labours in this world is our spiritual produce which should blossom and bloom into a harvest of moral and intellectual truth. This is why Man is compared to the tree. Just as the tree must grow branches, blossom and bear fruit to fulfil the purpose of its creation, so Man's purpose is to sow and reap the fruit of his labors-which are the mitzvos that he cultivates. (Based on the Maharal) |
