The Torah Portion of Nitzavim
THE MONTH OF COMPASSION AND FORGIVENESS
"You are standing this day..." (Devorim 29:9)
The congregation of Israel is similar to a day; just as a day begins in darkness and afterwards there is light, so for Israel, in the beginning there is the darkness of exile and afterwards there will be light -- lightness and happiness and redemption speedily in our days, Amen.
"You ..." (Devorim 29:9)
The first word of this week's Torah Portion in Hebrew is "Atem" (in English: "You"). The word "Atem" has three letters: Aleph, Tav, and Mem. These are the same letters which are found in the Hebrew word "Emet" (in English: "Truth"). If you behave truthfully with one another, and don't lie to each other, then all of you will be "standing", alive and well. Also, the three letters of the word "Atem" (Aleph, Tav, and Mem) hint to what the Sages said that "Three books are opened on Rosh Hashana, a book for Tzaddikim (Righteous people), a book for Beinonim (Intermediate people), and a book for Reshaim (Wicked people). The "Aleph" hints about the Righteous people, because it is the first letter of the Hebrew alphabet. The "Tav" hints about the Wicked people, because it is the last letter of the Hebrew alphabet. The "Mem" hints about the Intermediate people because it is in the middle of the Hebrew alphabet.
"You are standing this day, all of you, before Hashem Elokaichem..." (Devorim 29:9)
When will you merit to be stable and standing? If you will be in a united group. And that is why it says "all of you". (from Yalkut) In the book "Yalkut Me'am Loez", a story is brought about an old man who said to his sons before his death: "Bring me a bundle of sticks". Then he asked them: "Who is able to break the bundle?" Each one of them took the bundle of sticks and was not able to break it. Their father said to them, "I am able to break it." The sons wondered how that could be possible, since he was old and his strength had waned and how could he succeed when they hadn't succeeded? He took the bundle and separated out the sticks one by one and broke them. He said to them: "This is what I wanted to hint to you. If you will be all of you in one group then no one will be able to do you any harm. But if you will be separated, then destructive forces will be able to rule over you."
"...every man of Israel." (Devorim 29:9)
Every man of Israel is important and has special qualities. It is told about the Tzaddik (Righteous man) HaRashab, that once a diamond merchant came to him and asked the Tzaddik why he praised a particular person, since he (the diamond merchant) didn't see any special qualities in that man. The Tzaddik was quiet and didn't answer him. Afterwards the Tzaddik requested that the diamond merchant show him the diamonds. The merchant put the diamonds on the table, and told the Tzaddik that a particular diamond was very important. The Tzaddik told him that he didn't see in that diamond anything which would make it superior to the other diamonds. The merchant told him, in diamonds one needs to be an expert in order to understand them. The Tzaddik answered him, also in regards to a Jewish person, one needs to be an expert to understand him -- every Jew is crowned with great qualities. (from M'orah Shel Torah)
"And it will be that when he hears the words of this oath, he will bless himself in his heart, saying, 'I will have peace though I go as my heart sees fit'..." (Devorim 29:18)
The head of the Yeshiva "Porat Yosef", HaRav Yehuda Tzadka ztz"l would say that when it is written in the Torah Portion "...he will bless himself in his heart, saying, 'I will have peace'...", this is a hint about the Chilonim (non-religious Jews) who say that the main point is the heart. The Rav Shalom Shwadron ztz"l would give an analogy which is similar to this situation. Someone entered a hospital and saw a person lying there without arms or legs and groaning, and asked him "What do the doctors say about your heart?" The patient answered him, "They say that my heart is healthy". The man said to the patient, "If so, why are you groaning, since your heart is healthy?" And a wise person will understand the analogy.
"The hidden things are for Hashem Elokainu, but the revealed things are for us and for our children forever, to carry out all the words of this Torah" (Devorim 29:28)
The Sages said: "Why isn't the reward for the Mitzvot (commandments) revealed?" The answer is, so that people will not choose among the Mitzvot. A person might say that one particular MItzvah is more worthwhile, and abandon other Mitzvot. There are only two Mitzvot for which the reward is revealed: sending away the mother bird, and honoring one's father and mother. And that is why this verse says "the hidden things are for Hashem Elokainu" -- all the rest of the Mitzvot are hidden and their reward is not revealed. But sending away the mother bird, is "for us", and honoring faher and mother is "for our children"-- and for those two Mitzvot the reward is revealed. And the reason the reward is not revealed for the rest of the Mitzvot is so that we will "carry out all the words of this Torah", and not choose among the Mitzvot. (from Meforshim)
"The hidden things are for Hashem Elokainu, but the revealed things are for us and for our children..." (Devorim 29:28)
Rabbeinu Bachya writes, "I heard in the name of the Rambam z"l an explanation of the verse "the hidden things are for Hashem Elokainu...", that the secrets of the Torah are hidden and the reason for the Mitzvot is known to Hashem. And if a man merits to know a small bit of the root of a Mitzvah and its basis in the hidden realms, he should not say that he is absolved from that which is openly revealed and refrain from doing the actual physical Mitzvah, for he should not prevent himself from fulfilling it in the the revealed realms, since "the revealed things are for us and for our children forever, to carry out....".
"And it will be that when all these things come upon you -- the blessing and the curse that I have presented before you -- then you will take it to heart..." (Devorim 29:29)
The Ohr HaChaim HaKadosh says, that it's possible that the intention of this verse is to show us that which the Sages said: "It's required for a man to bless on the bad just as he blesses on the good", for he needs to accept the bad with happiness in the same way that he is happy about the good. The first word of this verse in Hebrew is "V'haya" (in English: "And it will be"), which is a language that indicates happiness. The verse continues, "that when all these things come upon you", to tell us that we should accept both the blessing and the curse with happiness, because they come together as part of one overall equation (i.e., the blessing and the curse are part of the overall "package deal").
"And Hashem Elokecha will circumcise your heart and the heart of your offspring..." (Devorim 30:6)
In Hebrew there are four words within this verse, "Et Levavcha V'et Levav" (in English: "your heart and the heart"), which start with the Hebrew letters Aleph, Lamed, Vuv, and Lamed. These four letters spell Elul, the name of the last month of the Jewish year. In the Torah Portion of Eikev, it was written, "And you shall circumcise the foreskin of your heart" (Devorim 10:16), and in this week's Portion it is written "And Hashem Elokecha will circumcise your heart". The Sages say, "Open for me an opening the size of a needle's tip, and I will make an opening for you which is the size of an opening to a large banquet hall". The explanation is that we first need to start, and afterwards Hashem will help. And that is why it is written "And you shall circumcise" (in the Torah Portion of Eikev, which we read a few weeks ago) -- that first you will begin to serve Hashem. And afterwards (in this week's Torah Portion), "Hashem Elokecha will circumcise your heart."
(from Mayana Shel Torah)
"Your heart and the heart..." (Devorim 30:6)
The four initial letters of these word spell the word "Elul" in Hebrew (as mentioned previously). The Chida adds that the last letters of these words spell "Tikateiv" (in English: "you will write". This is a hint that in Elul we will repent and be written in the book of those who live a good life.
"For the matter is very near to you, in your mouth and in your heart, to do it." (Devorim 30:14)
Why does it say "in your mouth" before it says "in your heart"? The reason is that occasionally the heart doesn't get awakened. And then, beforehand, one needs to express with his mouth the learning and the prayers, and afterwards, his heart will become awakened. (from M'ora Shel Torah)
The Torah Portion of Vayelech
"And Moshe went..." (Devorim 31:1)
The Tirgum Yonatan says that Moshe went to the place of study -- to Yeshiva. The Baal HaTurim says that he went to the Patriarchs to tell them that Hashem fulfilled his oath that Israel will enter the Land.
"And Moshe called Yehoshua and said to him before the eyes of all Yisrael, 'Be strong and be courageous'..." (Devorim 31:7)
The last words of the Torah are "before the eyes of all Yisrael" (Devorim 34:12). After finishing the Torah we need to strengthen ourselves and to begin anew.
"Gather together the people -- the men, and the women, and the small children...." Devorim (31:12)
The Sages say, why do the small children come? It is in order to give reward to those who bring them. It has been asked, if the parents all come to the Temple certainly they will take the small children with them anyway, because how could they leave them? But the explanation of the text is that the Holy One Blessed Be He wanted that they would have a Mitzvah (and therefore a reward) to bring them, and therefore He commanded to do so.
"And I will surely conceal My face..." Devorim (31:18)
It is told about a particular Tzaddik (Righteous Man) that he saw his grandson crying, and asked him "Why are you crying?" The grandson told him that he was playing with his friends and hiding just like the other children that play hide-and-seek, but no one came to look for him, and that's a sign that he isn't worth anything to his friends. The Tzaddik also started to cry, and he said, "Also Hashem hides His face and cries", as it is written "In hidden places my soul cries" (Yirmiyahu 13:17), and why? Because "No is inquiring and no one is requesting" (Yechezkel 34:6).
Why don't we bless the month of Tishrei (on the last Shabbat of Elul)?
There are those that say that this is in order to confuse the Satan so he won't know when it will be Rosh Hashana, and there are those that say the the month of Tishrei is blessed by the Holy One Blessed He because Tishrei is the beginning of the year.
The Torah Portion of Nitzavim has 40 verses. The Torah Portion of Vayeilech has 30 verses. 2 positive commandments.Haftora: "Sos Asis" (Yishayahu 61). This is a "Sium": the last of the 7 Haftoras of Consolation.
May you all have a light-filled and happy Shabbat. Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
May you be written and sealed for a Good Year.
The Torah Portion of Ki Tavo 5773
THE MONTH OF COMPASSION AND FORGIVENESS
"And it shall be, when you will enter the land..." (Devorim 26:1)
The Hebrew word "Tavo" (in English: "you will enter") has the same letters as the Hebrew word "Avot" (in English: "Patriarchs"). Because of the merit of the Patriarchs, we merited to receive the Land of Israel.
"An Arami ( that is, an Aramean) would have destroyed my father, and he descended to Mitzrayim (Egypt) and he sojourned there, few in number, and there, he became a nation -- big, numerous, and great." (Devorim 26:5)
The Ohr HaChaim HaKadosh explains, "an Arami" refers to the Evil Inclination because it is a big Ramai (in English: a deceiver. Note that the Hebrew words "Arami" and "Ramai" both have the same letters.) The Evil Inclination deceives people in order to destroy them. "Destroyed my father" refers to the fact that the Evil Inclination caused the first man, Adam HaRishon, to sin. Adam HaRishon was our first father, and this destroyed him and caused death to him and the generations that follow him. "And he descended to Mitzrayim" refers to the the body of the person, because the body is called "Mitzrayim" since it causes distress (in Hebrew Maitzar, which is a similar word to Mitzrayim) to the soul because of its desires. "And he sojourned there", because in the beginning the Evil Inclination enters into the person just to sojourn there on a temporary basis. "Few in number", means with only a small amount of power. "And there he became a nation -- big, numerous", means that afterwards the power of the Evil Inclination increases by what the man himself does. "And great", that is to say, the Evil Inclination is great. Similarly, the Arizal explains the verse "And forgive my sin because it is great" (Tehillim 25:11), that this is a request that Hashem should forgive my sin because the Evil Inclination is great.
"And you will be happy with all the goodness..." (Devorim 26:11)
The Ohr HaChaim says, that "all the goodness" is also hinting to us about the Torah, as it is said in Pirkei Avot (Chapter 6, Mishnah 3) "And there is no goodness except for Torah". For if people would feel the sweetness of the Torah and the pleasantness of the Torah's goodness they would be passionately crazy about it, and all the silver and gold in the world would seem in their eyes as nothing (by comparison), for the Torah contains all of the goodness in the world.
The Bikkurim (The First Fruits)
The Ari says that the Mitzvah of Bikkurim is an atonement for the sin of the Meraglim (the Spies), in order to show that we cherish the Land of Israel, and also to teach us not to be gluttonous, since the first fruits are for the Mitzvah of Bikkurim. Also, the Bikkurim instruct us regarding the trait of Gaiva (Arrogance), since the Mishna says that even the King needs to hold the basket of the Bikkurim on his shoulder as in the case of Agrippas HaMelech, because it is not appropriate to be haughty before Hashem.
The Four Verses explained in the Passover Haggadah (Verses 5, 6, 7, 8 in Devorim Chapter 26)
The four verses that are explained in the Passover Haggadah (Verses 5, 6, 7, 8 in Devorim Chapter 26), come from the section about the Bikkurim (the First Fruits). Why are the explanations in the Passover Haggadah based on these four verses from the section about the First Fruits, and not from the story of the Exodus in Shemot, which is where the Exodus from Mitzrayim is written about? The reason is that the concept of Hakarat HaTov (Gratitude) is written about within the section about the First Fruits, and at Passover we thank and express our gratitude to the Holy One Blessed Be He for all his kindness.
"I have not transgressed any of your commandments, and I have not forgotten..." (Devorim 26:13)
This is stated at the time of Vidui Ma'aserot (Confession of the Tithes). This occurs twice in seven years, 1) on Erev Pesach after the third year, and 2) on Erev Pesach after the sixth year. What is the meaning of "and I have not forgotten"? Rashi explains "and I have not forgotten", that I haven't forgotten to say the blessing about separating the tithes. There are those that explain that the Sages say that if someone doesn't separate tithes, rats come and eat his produce, and if someone eats food after a rat ate part of it, that will cause forgetfulness. And this is why it says, "and I have not forgotten" -- I fufilled the Mitzvah of tithing, and therefore rats didn't eat my produce, and I wasn't caused to become forgetful. (from Mayana Shel Torah)
Vidui Ma'aserot (Confession of the Tithes)
The Soforno explains why it is called Vidui Maaserot (Confession of the Tithes), for in truth the Divine service needed to be performed by the Bechorot (First Born men), but only because of the sin of the Golden Calf, the T'rumot and Ma'aserot (offerings and tithes) are transferred to the Kohanim and the Levi'im. And that is why it is called the Confession of the Tithes -- because we are regretting our sins. There are those that explain that the reason is it called Vidui Ma'aserot (Confession of the Tithes), is that the Hebrew word Vidui is similar to the Hebrew word Vadaut (certainty), that is to say, we need to ascertain that in truth that the removal (of the tithes) was done properly. And also in the Vidui of Teshuva (the Confession when we Repent), the person confessing ascertains what he did in private and in public.
"Cursed is one who strikes his fellow in secret..." (Devorim 27:24)
The Chafetz Chaim says that there are those who request blessings from Tzaddikim (righteous men), and if the person is a Ba'al Lashon Hara (habitual speaker of derogatory speech) the blessings cannot take effect, because it is written "Cursed is one who strikes his fellow in secret" (Devorim 27:24), and this is referring to someone who speaks Lashon Hara (derogatory speech). If 600,000 Jews cursed him how can a blessing be effective?
"Cursed is one who will not uphold the words of this Torah..." (Devorim 27:26)
It is told that a man came to the Chafetz Chaim together with his son, to ask for a blessing. The Chafetz Chaim told him, you don't need my blessing. If you send your son to a Talmud Torah, you don't need my blessing, because all of Israel blessed you, saying "Blessed is one who will uphold the words of this Torah". And if your son learns in a Chiloni (anti-religious) school, my blessing won't help, because all of Israel cursed you when they said "Cursed is one who will not uphold the words of this Torah". The man was very impressed that the Chafetz Chaim knew that he was giving his son a Chiloni education, and he did Teshuva (repented). (from Torat HaParsha)
"Blessed is one who will uphold the words of this Torah..." (based on Devorim 27:26 -- since for each of the curses which were stated, a blessing was also stated)
The Ramban says that someone who properly performs Hagbaha (the elevation of the Torah scroll in front of the congregation) is included within the blessing, "Blessed is one who will uphold the words of this Torah". One of the Tzaddikim (Righteous Men) saw someone gluing Seforim (Holy Books) in the Bait HaKnesset (synagogue), and told him to say "Blessed is one who will uphold the words of this Torah". This blessing also includes those who hand out and arrange Seforim in the classroom, and those who return Seforim to their place.
"And it will be that if you do not listen ... then all these curses will come upon you and overtake you." (Devorim 28:15)
The Tirgum Yonatan says, that when Moshe began the words of this rebuke, the Earth quaked, and the Heavens shook, the Sun and the Moon darkened, and the Stars gathered in their brightness, and the Patriarchs of the World screamed from their graves, and all the creatures were still, and even the branches of trees did not move. And the Patriarchs of the World were saying, Chaval (Oy Vey!) on our children when they will sin and these curses will come upon them. How will they be able to stand them, and perhaps they will be destroyed entirely, and our merit will not protect them, and there won't be a single person who will stand up and pray for them? A Bat Kol (Heavenly Voice) came down from the Heavens and said, don't be afraid Patriarchs of the World, even if the merit of all the generations will cease, your merit will not cease, and the Covenant which I established with you will not be cancelled and it will protect them.
"Also every sickness, and every plague, which is not written in the book of this Torah, Hashem will bring them upon you, until you are destroyed." (Devorim 28:61)
In this week's Torah Portion, 98 curses are written, and in addition there are two more in "Also every sickness, and every plague". Together that makes 100. In parallel to that, the Sages have established 100 blessings (to be said daily) to overcome the curses. May Hashem grant us that the year and its curses will end, and for this reason we read the curses before Rosh Hashana. And the Tosefot adds, that it is necessary to have a break between the curses and Rosh Hashana, so that we read another Torah Portion (such as Nitzavim), so that we don't enter immediately after the curses into Rosh Hashana. One of the Tzaddikim (Righteous Men) said that the reason we read the curses before Rosh Hashana is so that we will fulfill the curses only by means of reading them and not have them occur in actuality. (from Mayana Shel Torah)
Regarding the Days of Judgment
"Elokim has ascended with a blast, Hashem, with the sound of the Shofar." (Tehillim 47:6)
It is known that the name Hashem is associated with the trait of Mercy and Compassion, and the name Elokim is associated with the trait of strict Justice. Thus, the explanation of this verse is that "Elokim has ascended", that is, the trait of strict Justice is exchanged by means of the Shofar to Hashem, which is the trait of Mercy and Compassion.
"Had I not (in Hebrew: Lulei) believed that I would see the goodness of Hashem..." (Tehillim 27:13)
The first word of this verse in Hebrew is "Lulei", which has the same Hebrew letters as the month of Elul. The implication is that in the month of Elul, we need to strengthen ourselves in faith.
The Rambam's words regarding the Shofar: "Arouse yourselves, sleeping ones from your sleep, and dormant ones awaken from your dormancy, and search out your deeds and return in repentance and remember your Creator."
It is said that Rebbe Levi Yitzchak of Berditchev remarked after the sounding of the Shofar: we blew 200 Shofar blasts on two days (of Rosh Hashana), and we are requesting from the Holy One Blessed Be He only one Shofar blast, and that is the Shofar of Moshiach who will be revealed speedily in our days Amen.
"...He walks along weeping as he carries the bag of seed, he will come with joyous song as he carries his sheaves." (Tehillim 126:6)
The Tzaddikim (Righteous Men) explain: "He walks along weeping"-- if a man grumbles and has complaints, then "he carries the bag of seed", that is, he receives a small package. "He will come with joyous song" -- if a man is happy with his portion, then "he carries his sheaves", that is, he will receive great abundance.
"....MAY I DWELL IN THE HOUSE OF HASHEM ALL THE DAYS OF MY LIFE..." (Tehillim 27:4)
The Torah Portion of Ki Tavo has 122 verses.
3 positive commandments. 3 negative commandments.
Haftora: "Kumi Ori" (Yishayahu 60).
May you all have a light-filled and happy Shabbat.
Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
May you be written and sealed for a Good Year.
The Torah Portion of Ki Teitzei
THE MONTH OF COMPASSION AND FORGIVENESS
"When you will go out to war against your enemies, and Hashem, Elokecha, will deliver him into your hand, and you will capture its [people as] captives. And you will see among the captives a woman who is of beautiful form... And she shall shave her head and she shall do (i.e., either cut or grow) her nails...And she shall remove the garment of her captivity...And she shall weep for her father and for her mother for a full month..." (Devorim 21:10-13)
Rashi says that the Torah text is speaking about an optional war. It is written in the name of the Arizal that the Torah text is hinting about a Baal Teshuva (someone who is repentant for his past sins). When a man returns in repentance to Hashem, he will "go out to war against his enemies"; the enemies being hinted at here are his evil inclination and the limbs of his body. "And Hashem, Elokecha, will deliver him into your hand (Devorim 21:10)"; that is, Hashem will deliver your evil inclination into your hand. Then, "you will capture its captive (Devorim 21:10)"; this means that you will gain control over the limbs of your body. "And you will see among the captives a woman who is of beautiful form (Devorim 21:11)"; this refers to the Neshama, the soul. "And she shall shave her head (Devorim 21:12); she (the soul) will remove from herself false beliefs. "And she shall do (cut or grow) her nails (Devorim 21:12)"; this refers to removing and preventing unnecessary luxuries. "And she shall remove the garment of her captivity (Devorim 21:13)"; this is the garment which was made from the acts of the sins that he did, as is written (in Zechariah 3:4): "Remove the soiled garments from upon him, and then he said to him: Behold! I have removed your iniquity from upon you". And afterwards it says, "And she shall weep for her father and for her mother"; her father refers to the Holy One Blessed Be He, and her mother refers to the congregation of Israel (See Berachot 38). "For a full month (Devorim 21:13)"; this is the month of Elul (according to the Zohar Chadash). For the entire month of Elul one needs to cry about his sins since because of them he is separated from his father -- the Holy One Blessed Be He, and his mother -- the congregation of Israel.
"And you shall destroy the evil from within the midst of you, and all Israel shall hear and they shall fear." (Devorim 21:21)
Someone who wants his words to have influence, first he needs to fix himself, and afterwards others will accept his words.
"Remember what Amalek did to you..." (Devorim 25:17)
Before the remembrance of Amalek, it is written about the remembrance of what happened to Miriam: "Remember what Hashem Elokecha did to Miriam...." (Devorim 24:9) The Masters of Mussar (Ethics) explain why these two remembrances are close to one another in the Torah. It is to tell us, that just as we like to beautify the Mitzvah of remembering Amalek by listening to the Torah Portion of Zachor about Amalek, so too we should beautify the Mitzvah of remembering the story about Miriam, by not speaking or listening to Lashon Hara (derogatory speech).
MUSSAR (ETHICS) FOR ELUL:
Defective Sight
It is taught in Masechet B'chorot (40b) that if a first born domestic animal has one large eye and one small eye, that is a defect. Rebbe Ya'akov Perlov of Novominsk explained: a man always needs to look at the virtues of others and not their shortcomings. And this is hinted at by the Mishna: if a man looks at himself with a "large eye" and thinks that he is an elevated person, and he looks at others with a "small eye", and notices their shortcomings, this is a sign that he himself has a defect.
Saving the Honor of the Lowly
Much greatness of character was demonstrated by the Rebbe Yehudah Aryeh Leib Alter, the author of the "Sefat Emet", in how he related to wretched, lowly people. One time a Tzedakah (Charity) box was stolen from the house of the Rebbe. Suspicion fell on a man who had come to help out in the house for a certain salary. The Rebbe called him and said to return the money that he had taken. That person tried to deny the theft, but when he saw how the Rebbe's burning eyes penetrated deeply within him to his very depths, he wasn't able to continue to deny it and he confessed. When he returned the money, the Rebbe told him, now I willl advise you to return to your city, for here they will not honor because of the act which you did, and I will send you your salary every month...
"....MAY I DWELL IN THE HOUSE OF HASHEM ALL THE DAYS OF MY LIFE..." (Tehillim 27:4)
The Torah Portion of Ki Teitzei has 110 verses. 27 positive commandments. 47 negative commandments.Haftora: "Rani Akara"(Yishayahu 54).
May you all have a light-filled and happy Shabbat.
Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
May you be written and sealed for a Good Year.
The Torah Portion of Shoftim
The Torah Portion of Shoftim ("Judges") always falls on the first Shabbos of the month of Elul, and it is written in the Sefer M''ora Shel Torah, that this is to remind us that we need to pray that our judgment will come out well.
"Judges and officers shall you put in all your gates." (Devorim 16:18)
The Masters of Mussar (Ethics) say that every man needs to make for himself "judges and officers in all your gates". The explanation is, in the gates of himself -- for speaking, for seeing, and for eating.
"Righteousness , righteousness shall you pursue, so that you will live and take possession of the land..." (Devorim 16:20)
Rashi says that "righteousness, righteousness shall you pursue" means that one should make a point of going to a high-quality court. There are those that explain, that the Sages say that there is no reward for a Mitzvah in this world (since the reward will come in Olam Haba, the world to come). But for beautifying a Mitzvah, or for the making an extra effort to fulfill a Mitzvah, there is a reward in this world. And that is why it says "righteousness, righteousness you should pursue" -- you should make an extra effort and fulfill the Mitzvot in a beautiful way, "so that you will live and take possession of the land" -- that your life in this world will be good and pleasant.
"If a matter of judgment will be hidden from you, between blood and blood, between verdict and verdict, or between affliction and affliction, matters of dispute in your cities -- you shall rise and ascend..." (Devorim 17:8)
There are those who explain this verse as a lesson in Mussar (ethics):
"If a matter of judgment be hidden from you..." -- if you wonder why there are judgments and punishments
"...between blood and blood..." -- all kinds of punishments involving bloodshed
"...between verdict and verdict..." -- all kinds of harsh decrees
"...between affliction and affliction..." -- all kinds of suffering
'...matter of dispute in your cities..." -- the reason for all of the above is because there are quarrels and the people are not living in unity. What's the solution to this problem?
"...you shall rise and ascend..." -- the answer is that we should join together in unity.
"You shall be wholehearted with Hashem, Elokecha." (Devorim 18:13)
The name "Hashem" is used to indicate G-d's trait of Mercy, and the name "Elokecha" is used to indicate G-d's trait of Strict Justice. Therefore it is written "You shall be wholehearted with Hashem, Elokecha" -- whether He treats you with the trait of Strict Justice, or whether He treats you with the trait of Mercy, you need to serve Hashem in all situations.
"You shall be wholehearted with Hashem, Elokecha." (Devorim 18:13)
Not only in front of others should you be righteous, but also when you are alone by yourself, and only Hashem Elokecha is there with you, you also need to be righteous and wholehearted.
"When you go out to battle against your enemy, and you see horse and chariot -- a people more numerous than you -- you shall not fear them, for Hashem, Your G-d is with you..." (Devorim 20:1)
The Ohr HaChaim Hakadosh says that maybe this verse is a hint to the battle that a person has with his Evil Inclination, the battle which is known to be the greatest battle of all. In that battle there are two difficulties, first the person is not trained in warfare like his Evil Inclination which is trained and accustomed to doing battle. Second, the person is composed in such a way that he has a tendency towards everything that his animal soul desires, and this will prevent him from listening to words of Torah and Mitzvot, and also afterwards when he will stumble in many transgressions there will be added evil forces that come about as a result of his evil acts. And thus the verse (Devorim 20:1) can be explained as follows:
"When you go out to battle...and you see" -- with the eyes of your intellect
"horse and chariot" -- "horse" is a metaphor for the Evil Inclination which is a horse prepared for war, in contrast to the person, and "chariot" is a metaphor for the composition of a person which has a tendency and a desire for certain things (note: the Hebrew words for "chariot" and "composition" have the same root letters and are etymologically related)
"a people more numerous than you" -- this is a metaphor for the evil forces which are increased because of the person's evil deeds
"you shall not fear them, for Hashem, Your G-d is with you" -- the explanation is that it's true that if you had come to this battle with only your own strength, you don't have within yourself the strength to stand this battle, but since Hashem Your G-d is with you His strength is great to save you, because when a person comes to purify himself the right hand of Hashem accepts him and he becomes attached to Hashem, and in that way the evil forces that are besieging him will be overcome.
Haftora
"Shake the dust from yourself, arise." (Yishayahu 52:2)
The Sages say, this is like a chicken. The explanation is, that if a chicken is dirty from dust, if you wash her with water, you will just make matters worse because the dirt will penetrate more deeply. The best advice is that she should clean herself, and she shakes the dust off. So too, everyone needs to make an effort to shake off his sins from himself, as it is written "If I am not for myself then who will be for me" (Pirkei Avot Chapter 1), and then the Holy One Blessed Be He will help him.
The Torah Portion of Shoftim has 97 verses. 14 positive commandments. 27 negative commandments.Haftora: "Anochi Anochi" (Yishayahu 51).
May you all have a light-filled and happy Shabbat.
Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
