Parshas Shoftim 5772

‘Parsha Growth Spurts’

Rabbi Dani Staum

Parshas Shoftim

“You shall not accept a bribe, for the bribe blinds the eyes of the wise…” (Devorim 16:18)

 The gemara (Kesubos 105b) states that accepting a bribe is not limited to monetary bribes. Even a ‘bribe of words’ will invalidate a judge. This includes accepting a favor or non-monetary service.

The gemara then offers four examples to demonstrate how even a slight favor is considered sufficient bribery to invalidate a judge. Each of the examples seem relatively minor, such as helping the judge cross a bridge, pulling off a feather from his shirt, or covering spittle in front of him.

Rav Avrohom Pam zt’l (The Pleasant Way) noted that the gemara may seem difficult to understand because we lack proper appreciation for things others do on our behalf. We live in an ‘es kumt mir’ generation, and therefore have a hard time properly appreciating even significant favors that others do for us. Surely then, we do not properly appreciate small things others do for us. 

Rav Pam adds that at the root of many shalom bayis problems is lack of appreciation. The daily tasks that each spouse performs for the other are often taken for granted, leaving spouses feeling unappreciated and taken advantage of.

Rav Yochanan Zweig noted that the biggest beneficiary of one who is makir tov is the makir tov himself. When one doesn’t recognize what others do for him, he feels underappreciated and unloved, after-all, no one does anything ever for him. But one who appreciates what others do for him feels that others care enough about him to do things on his behalf. He realizes that it’s not merely what others do for him, but also the fact that they loved him enough to want to help him.

Therefore, it behooves us to train ourselves to appreciate everything in life so that we can ultimately recognize how much Hashem loves us, and that that’s why He does so much for us constantly.

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 “You shall be wholehearted with Hashem, your G-d” (Devorim 18:13)

Rashi explains that this pasuk is instructing a Jew to have perfect faith in Hashem, and not seek other means to know the future.

Rav Pinchos Koritzer zy’a noted that it is only in regards to two character traits that the Torah says one must act “with Hashem, your G-d”. One is here in regards to faith, and the other is in Micha (6:8) where the prophet says “You shall go modestly with Hashem, your G-d”. [Rashi explains that this pasuk refers to fearing Hashem.]

In regards to these two character traits one can fool others. He can show a front of faith and he can pretend that his thoughts are devoted to Hashem. He can seem so devout and pious and no one will know that it is really only a façade. But Hashem knows the truth. Therefore, in reference to these two traits the Torah adds “with Hashem, your G-d”.

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 “Who is the man who is fearful and fainthearted? Let him go and return to his house…” (Devorim 20:8)

Rashi notes that one who was afraid to go out to war because of sins he has committed, should return home.

The gemara (Sota 44a) explains that even for the sin of speaking (i.e. interrupting) between donning one’s tefillin shel yad and tefillin shel rosh was sufficient reason for one to return home. What is the significance of this sin specifically? 

Rav Moshe Sternbuch shlita explains that the tefillin shel yad symbolize the physical mitzvos one performs, while the tefillin shel rosh symbolize intellect and intentions. When one performs mitzvos and serves Hashem with rote, lacking passion and feeling, that is a symbolic ‘interruption’ between the tefillin shel yad and the tefillin shel rosh. One who performs mitzvos in such a heartless manner has allowed there to be a separation between his actions and his thoughts. Therefore, he was encouraged to return home from battle, because his mitzvos were insufficient to protect him. 

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Sources: Rav Zweig – heard from Rabbi Yechiel Weberman; Rav Sternbuch – Ta’am V’daas

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