Podcasts about parashat shoftim

What would you do if your tribe got no land? How do you survive with no property and no means to produce any food? What if your only inheritance was… God Himself? What does it mean that the Lord is our portion, our cup, our eternal inheritance? This week we'll explore how the Levites' “loss” was actually their greatest gain—an inheritance incorruptible.

Parashat Shoftim - Where you think it's dark there is light by Rabbi Benjamin Lavian

Pastor Joshua reads Deuteronomy 16:18-21:9. 

Parashat Shoftim by Rav David Touitou

Elul y las ciudades de refugio.

The Torah in Parashat Shoftim (18:15) introduces the command to obey the instructions of a prophet. Once someone has been confirmed as an authentic prophet, the Torah commands, "Elav Tishma'un" – we must heed everything he tells us to do. The Rambam discusses this command in Hilchot Yesodeh Ha'Torah (9:3), and he explains that it includes an obligation to obey a prophet in the exceptional case where he instructs doing something that the Torah forbids. Even when the prophet tells the people to transgress a Torah law – we are required to comply. However, the Rambam adds, this depends on several conditions. Firstly, and most obviously, the prophet must have previously established his credentials and been recognized as an authentic prophet of G-d. Secondly, this requirement applies only if the prophet calls for a temporary suspension of a Torah command. If, the Rambam writes, a prophet announces the permanent abolition of a Torah law, then not only should he be disobeyed – he is determined to be a false prophet, and must be put to death. The final condition is that the prophet calls for suspending a Torah law other than the prohibition against idol-worship. A prophet who calls upon the people to worship a foreign deity, even as a temporary measure, must not be obeyed. The Rambam draws our attention to a classic example of a prophet who called for a temporary suspension of a Torah command – the story of Eliyahu's confrontation with the prophets of the idol Ba'al. As we read in the Book of Melachim I (chapter 18), Eliyahu assembled the people at Mount Carmel for a "showdown" with the pagan prophets. He invited the prophets of Ba'al to offer a sacrifice to Ba'al, after which he would offer a sacrifice to Hashem, so that the sacrifice which received a response would prove who the true Deity is. The prophets of Ba'al offered their sacrifice, which of course elicited no response, whereupon Eliyahu offered a sacrifice which was miraculously consumed by a fire that descended from the heavens. The people then realized the fallacy of paganism, and the truth of Hashem's existence. Now offering a sacrifice outside the Bet Ha'mikdash constitutes a grave Torah violation, punishable by "Karet." Nevertheless, the people were required to accept Eliyahu's decision to offer a sacrifice on Mount Carmel as a temporary measure necessary for the purpose of opposing the pagan prophets. Rav Meir Simha Ha'kohen of Dvinsk (1843-1926), in his Meshech Hochma (Parashat Re'eh), offers an insight into why the Rambam pointed to this specific incident as an example of a prophet calling for the suspension of a Torah law. He notes that when the Torah introduces the prohibition against offering sacrifices outside the Bet Ha'mikdash, it explains the reason for this command – so that people will not sacrifice to foreign deities ("Ve'lo Yizbehu Od Et Zivhehem La'se'iriim Asher Hem Zonim Aharehem" – Vayikra 17:7). By requiring that all sacrifices must be brought to the Bet Ha'mikdash, the Torah helps ensure that people will not offer sacrifices to false gods. It thus emerges that this prohibition – which Eliyahu temporarily suspended at Mount Carmel – is associated with the prohibition against idolatry, as it is intended as a safeguard against foreign worship. Hence, the Meshech Hochma writes, a prophet does not actually have the authority to suspend this command. As we saw earlier, a prophet must be disobeyed if he orders the people to worship foreign deities – and presumably, this should extend also to commands intended to distance the people from idol worship, such as the prohibition against sacrificing outside the Bet Ha'mikdash. Nevertheless, the Meshech Hochma explains, Eliyahu was allowed to suspend this prohibition, because he did so for the specific purpose of leading the people away from idolatry. Seeing how the worship of Ba'al had become rampant among the nation, Eliyahu realized he needed to resort to drastic measures to convince the people to worship G-d, instead – and this necessitated offering a sacrifice outside the Bet Ha'mikdash. Therefore, although a prophet may not suspend a prohibition associated with the prohibition of idolatry, this is allowed when it serves to distance the people from idolatry. The Meshech Hochma explains on this basis why the Rambam chose specifically this example of a prophet temporarily suspending a Torah law – because this is the most extreme case of a prophet's legitimate suspension of a Torah command, a situation that we would have assumed would require the people's disobedience. Specifically this story exemplifies the extent of the prophet's authority, how he must be obeyed even when he calls for the temporary suspension of a law associated with the prohibition of idolatry when he deems this necessary to lead the people away from idolatry.

SHOFTIM: Who Decides What's Good |STUMP THE RABBI (244)https://youtu.be/bTJBFkB2TB4Just like you think you are good, so did Hitler yimach shemo. What makes your definition of good any better than his? Despite the fact that more people agree with him, they also believe in the same type of good as you. Parashat Shoftim helps us get to the definition of good, and who is the One who can define it and why. In this thought provoking lecture, Rabbi Reuven breaks down the flawed logic of evil that believes it is good, and helps us understand why there can only be a single definition of good rather than personalized. This is followed by critical questions and amazing answers and analogies to the live audience around the world. Learn, Enjoy, Share and Be Holy.

SHOFTIM: Who Decides What's Good |STUMP THE RABBI (244)https://youtu.be/bTJBFkB2TB4Just like you think you are good, so did Hitler yimach shemo. What makes your definition of good any better than his? Despite the fact that more people agree with him, they also believe in the same type of good as you. Parashat Shoftim helps us get to the definition of good, and who is the One who can define it and why. In this thought provoking lecture, Rabbi Reuven breaks down the flawed logic of evil that believes it is good, and helps us understand why there can only be a single definition of good rather than personalized. This is followed by critical questions and amazing answers and analogies to the live audience around the world. Learn, Enjoy, Share and Be Holy.

Parashat Shoftim connects us to the spiritual awareness that allows us to win the internal war. Mind control is the most important weapon in the 3rd world war we are at the beginning of. What gives us victory and what gives us protection? How do you see the real picture behind the distraction, disruption and confusion created by terrorism? Who produces the most effective terrorism, the armed organizations? Probably not. For a short reading about this Parashah: https://livekabbalah.org/shoftim Join our course program: https://livekabbalah.org/live-kabbalah-courses Join our Zoom Program: https://livekabbalah.org/weekly-zohar-tree-of-life-study-live Support our efforts to provide you with more materials, donate to Live Kabbalah: https://livekabbalah.org/donations

For a 10% discount on Rabbi David Sutton's new book A Daily Dose of Perek Shira click the link below https://www.artscroll.com/Books/9781422644584.html Welcome to Daily Bitachon. There's a beautiful piece in the sefer Birchot Peretz, written by the famous Steipler )younger people might know him as Rav Chaim Kainievsky'a father) He passed away in 1985 and he was considered the Gadol Hador of the time, along with Rav Shach. In his sefer Birchot Peretz, he makes an important distinction. He says people sometimes get down on themselves because they're afraid of something, and so they think they lack bitachon. He says, when a person goes out to war, he is in safek sakana/a situation of possible danger. It says that when one goes out to war, there is no guarantee that he'll come back alive. So if someone is afraid—" Hey, I might not come back" —that is general fear. That is not included in the lo ta'aseh (negative commandment) that the Torah tells us: al tira'u — don't be afraid when you go to war, as brought down by the Rambam. And according to Rabbenu Yonah, this commandment applies to all situations of danger. One does not transgress if he's afraid in a dangerous situation. But, he says, if the fear comes because he sees a large encampment and says, " There's no way we're going to win because their camp is so big"— or if his fear increases because of the size of the opposing camp—that's when he transgresses that sin. As the pasuk clearly states: " When you go out to war against your enemy and you see horses and chariots more numerous than you, don't be afraid of them, because Hashem, who took you out of Mitzrayim, is with you." That means you have to know that winning or losing a war has nothing to do with the strength or weakness of the enemy. Of course you have to do all your hishtadlut , as you must do for parnassah , and everything else in the Torah. And yes, success or failure are both possible outcomes. A person could potentially go to war and not come back. That's possible. There is no guarantee. But to think that the reason he won't come back is because of the size of the enemy's army is a mistake. Whether he survives or not depends on whether God decided that. So when someone says, " Oh no, it looks like there are more soldiers" or " fewer soldiers "—that doesn't change anything. And this doesn't mean we're relying on open miracles. If there's a war, and the opposing camp is smaller, you may feel more confident; if it's a larger army, you may feel less confident, but Hashem can make you succeed in either scenario, and if you get more scared because of the size of the camp, that's where the problem arises. He clearly says—and I'm very excited by this—because the Steipler was a brother-in-law of the Chazon Ish, so he probably knew what the Chazon Ish felt on these things, that as far as bitachon in general, to have bitachon, to believe that Hashem will give me this and I'll get that, hu madrega gedola me'od/that's a very high level. Not everyone who has emunah has bitachon on that level. So he's saying that this level of bitachon is a high level. And the fact that it's a high level means it exists—it's possible. But someone can be a God-fearing Jew, who doesn't violate any sins, including sins related to bitachon, and still not make it back because Hashem simply decided such But he says: this is a general obligation: she'ya'amin—You have to believe—she'hakol bidei Shamayim—that everything is in the hands of Heaven . It must be clear to him—that all of the Hishtadlut he puts in will not help him achieve more than what was decreed on Rosh Hashanah. To me, this is important, because many people feel, " Well, if I'm still scared, I must not be holding by bitachon." No. Being scared is okay, because the Steipler is saying it's not necessarily guaranteed that you're going to make it through. Of course, if you're on a high level and you truly rely on Hashem, that's a higher level. But being scared? That's okay. So when do I get in trouble? If I'm scared because now it looks a little harder, or there's more difficulty, or it's more uncertain, if I'm less confident than I was because of the situation, that is a problem. You may say, " Hold on, maybe Hashem decided this year, chas v'shalom, on Rosh Hashanah, that I won't have good parnassah. That's possible. And I'm scared." Yes it's possible. But if you say, " Now I'm more scared because of the tariffs... now I'm more scared because of new regulations that some new official is going to put into place," and your fear increases, ask yourself: Why are you more scared? Every year brings fear of the unknown. We don't know what will happen. Nobody does. So you can be concerned—that's okay. Going out to war is a legitimate concern. And again, as the Steipler says: If one is afraid due to the general potential danger that exists on the path—he is not violating the prohibition of "do not fear." That's still within the realm of being a good, God-fearing, bitachon card-carrying Jew. Again, that's if he's generally afraid, But if the fear grows because of the specifics of the situation on the ground, and that makes him more uncomfortable—that's where bitachon must comes in. Because, that shouldn't make a difference to Hashem. The change in situation, more or less, is not changing what Hashem can do. It can happen anyway. I hope this point is clear. I felt that was a nice added point that I had never noticed before—in brackets—in the Steipler's Birkat Peretz on Parashat Shoftim.

Parashat Shoftim:  Not Me! -  English only.   The Torah warns us about one of the unexpected dangers of bribes!  September 7, 2024.

Parashat Shoftim 5784 / פָּרָשַׁת שׁוֹפְטִים 7 Septiembre 2024 / 4 Elul 5784 Parashat Shoftim es la 48ª porción semanal de la Torá en el ciclo anual judío de lectura de la Torá. Porción de la Torá: Deuteronomio 16:18-21:9 Shoftim ("Jueces") trata de las directrices del liderazgo, abriendo con el mandato de nombrar jueces y continuando con leyes detalladas sobre reyes, sacerdotes y profetas. También describe las leyes relativas a las ciudades de refugio para los asesinos accidentales, los falsos testigos, la guerra y el rito que se realiza en caso de asesinato no resuelto.

Parashat Shoftim

Can guilt lead to spiritual growth and a deeper understanding of justice? Discover how the teachings of Parashat Shoftim shed light on the profound connections between guilt, confession, and divine law. We'll explore Moses' instructions to appoint virtuous judges and law enforcement officers, emphasizing the necessity of patient and meticulous judgment. Delving into the wisdom of Rashi and other commentators, we reveal how true justice is a path to knowing God. We'll also uncover the story of Yaakov Avinu's selection of Judah as a representative of justice, highlighting Judah's willingness to admit guilt and embody godliness.Embrace the transformative power of confession and learn how acknowledging guilt can pave the way to moral integrity and spiritual growth. Using relatable analogies, like a child apologizing to a parent, we'll illustrate how guilt, often seen negatively, can motivate personal development. By facing our wrongdoings with sincere remorse, we align ourselves with a higher sense of justice and find relief from the consequences of our actions. Tune in to understand how true justice aligns with God's desires and how embracing our guilt can lead us to become representatives of divine law.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!Elevate your impact by becoming a TMC Emerald Donor! Your much-needed backing is crucial for our mission of disseminating the wisdom of the Torah. Join today for just $18.00 per month. (Use your maaser money!) https://buy.stripe.com/00g8xl5IT8dFcKc5ky------------------Check out our other Torah Podcasts and content! SUBSCRIBE to The Motivation Congregation Podcast for daily motivational Mussar! Listen on Spotify or 24six! Find all Torah talks and listen to featured episodes on our website, themotivationcongregation.org Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Nuestros jueces

R'Piha

RAB MARCO KASSAB- Parashat Shoftim: No existe ese Tosafot! by FOOD 4 OUR SOUL

Toward the beginning of Parashat Shoftim, the Torah famously commands, "Sedek Sedek Tirdof" – "Justice, justice shall you pursue" (16:20). The plain meaning of this verse is that the Torah commands judges to reach their decisions honestly and fairly, with the objective of pursuing justice for all litigants who come before them. The Midrash Tanhuma, however, adds a deeper layer of meaning, explaining that the Torah here commands leaders to advocate on behalf of the Jewish Nation. In the Midrash's words, "She'yiheyu…Melamdin Alehem Zechut Lifneh Ha'Kadosh Baruch Hu" – "That they should speak of their merits before the Almighty." According to this reading, "Sedek Sedek Tirdof" means that leaders should "pursue" the piety of Am Yisrael, searching for their merits, and then plead on their behalf before Hashem. Interestingly enough, the Midrash proceeds to state that the greatest example of this quality is Gidon, one of the judges, who led Beneh Yisrael to victory over the nation of Midyan, as we read in the Book of Shoftim (6). During Gidon's time, the Midrash comments, the people had few Misvot to their credit, through which they could earn G-d's salvation from the nation of Midyan which was oppressing them. Gidon, however, advocated on their behalf before G-d, and for this reason, an angel appeared to him and appointed him leader. The Midrash adds that, as we read in the Book of Shoftim (6:14), the angel assigned Gidon his mission by charging, "Lech Be'chohacha Zeh" – "Go forth with this strength." Gidon's "strength," the Midrash explains, was the power of his finding merit in Am Yisrael during that time. Despite the people's low spiritual stature, and their failure to observe the Misvot, Gidon nevertheless saw their inner goodness and advocated on their behalf before G-d. It was in this merit that he succeeded in leading Beneh Yisrael to victory over the nation of Midyan. This was the "Koah" – the strength – with which he was able to save the people. The question arises, however, as to where and how Gidon advocated on Beneh Yisrael's behalf. Nowhere in the text of the Book of Shoftim do we find Gidon speaking of the people's merits. To what, then, does the Midrash refer? The answer is found in Rashi's commentary to the Book of Shoftim (6:13), where he explains Gidon's response to the angel. The angel's first words to Gidon were "Hashem Imecha" – "G-d is with you!" Gidon then asked, "If, indeed, G-d is with us, then why has all this befallen us? And where are all His wonders which our forefathers told us about…" Based on the Midrash, Rashi writes that the angel appeared to Gidon on the first day of Pesach, and Gidon was referring to the story of Yesiat Misrayim (the Exodus from Egypt) which he heard his father relate the night before. Gidon noted that G-d brought Beneh Yisrael out of Egypt despite the fact that they were steeped in Egyptian paganism, and were not serving G-d properly. Hashem understood their plight and saw their inner, inherent goodness despite their wrongdoing, and redeemed them. Gidon thus argued that in his time, too, Hashem should save the nation despite their low spiritual level, because their core essence was still pure. He pointed to the generation of the Exodus as an example of how Beneh Yisrael are worthy of Hashem's miraculous assistance even when they act wrongly, because deep in the inner recesses of their hearts. they are devoted to Him. Gidon thus insisted that Hashem assist His beloved nation also then, as they suffered under the oppression of Midyan. The Hafetz Haim taught that the best way to earn a favorable judgment on Rosh Hashanah is to judge our fellow Jews favorably. If we want Hashem to tilt the scales in our favor, despite our many misdeeds and deficiencies, then we should tilt the scales in other people's favor, despite their mistakes, flaws and failings. If we view other people critically, looking to find fault, searching for reasons to complain about them and disrespect them, then, Heaven forbid, we will be viewed the same way as we stand trial on Rosh Hashanah. If we want to be judged favorably, then we must follow the example set by Gidon, who insisted on finding the good in Am Yisrael even in their state of spiritual lowliness. During this month of Elul, in preparation for Rosh Hashanah, let us accustom ourselves to seeing only what is good about all our fellow Jews, and about the Jewish Nation as a whole. Instead of criticizing and complaining about Am Yisrael, let us indulge in the singing of their praises, and focus our attention on the countless merits that Am Yisrael have. We will then, please G-d, be worthy of a favorable judgment for ourselves and for the entire Jewish Nation, Amen.

Aula ministrada 05/09/2024 para os alunos da Yeshiva Guevoha

RAB MARCO KASSAB- Parashat Shoftim: Ir Miklat = Elul !! by FOOD 4 OUR SOUL

RAB MARCO KASSAB-Parashat Shoftim: No averigües el futuro! by FOOD 4 OUR SOUL

RAB MARCO KASSAB- Parashat Shoftim: Porque D-s escogió a Gidon? by FOOD 4 OUR SOUL

Parashat Shoftim connects us to the spiritual awareness that allows us to win the internal war. Mind control is the most important weapon in the 3rd world war we are at the beginning of. What gives us victory and what gives us protection? How do you see the real picture behind the distraction, disruption and confusion created by terrorism? Who produces the most effective terrorism, the armed organizations? Probably not. For a short reading about this Parashah: https://livekabbalah.org/shoftim Join our course program: https://livekabbalah.org/live-kabbalah-courses Join our Zoom Program: https://livekabbalah.org/weekly-zohar-tree-of-life-study-live Support our efforts to provide you with more materials, donate to Live Kabbalah: https://livekabbalah.org/donations

Featuring:Rabbi Larry RothwachsCongregation Beth AaronTeaneck, NJ Rabbi Larry Rothwachs shares some really powerful thoughts on this weeks Parashat Shoftim.Thank you Rabbi Rothwachs for taking the time to carry us through the week! Shabbat Shalom!

Parashat Shoftim:  Writing a Torah Scroll  -  English only.  The king of Israel was commanded to write a Torah scroll.  Have you ever considered what that entails?  August 19, 2023.

Parashat Shoftim:  The King and The Torah  -  English only.   What duties did God assign to the King of Israel?  Not the duties that most people would expect!   August 19, 2023.

Sermon delivered on 08/19/23 about the different aspects of Elul.   

Parashat Shoftim:  You Shall Appoint Judges -  English only.   God commanded us in Deuteronomy to appoint judges.  But didn't Messiah tell us not to judge?  How do we harmonize these passages?   Recorded August 19, 2023.

If someone gets treated by another individual in a negative way, naturally, he will feel ill will towards that person. Part of being an eved Hashem is going against our nature and doing what Hashem wants instead. Very often, when we dig a little deeper and find out new information, we're able to justify why the person acted the way that he did, and we no longer feel the same way that we felt before. The pasuk says in this week's parasha, Shoftim , ושפטו את העם משפט צדק . The midrash explains this pasuk as a calling for us to think of ways to judge people favorably, understanding that we do not know all the information. As we begin to prepare for the upcoming Yamim Nora'im , we are looking to get as many zechuyot as we can. The Gemara says in Masechet Shabbat that if we will go against our nature and think of excuses why someone acted the way he did, and thereby continue to love him despite what he did to us, then as a reward Hashem will judge us favorably as well. What wouldl a person not do to get a favorable judgment by Hashem for the entire year? The Gemara there tells a well-known story of a man who worked for a wealthy employer for three years. On Erev Yom Kippur he requested his wages so that he could return home to his family for the holiday. The employer said, “I'm sorry, I don't have any money.” The worker then asked to be paid with produce. The employer told him he didn't have that either. “Then give me land.” “I don't have.” “Give me cattle.” “I don't have.” “Give me linens.” “I don't have.” Although the worker saw with his own eyes produce, land, cattle and linens in his employer's possession, he did not question him. He turned around and went home with a heavy heart. After Sukkot, the employer arrived at the worker's house with his wages along with three donkeys laden with food, drink and other delicacies. After he paid the worker in full, the employer asked him, “When I told you I didn't have money, what were you thinking?” “I thought you had invested all of your cash in a business opportunity,” replied the worker. “And when I told you I didn't have cattle?” “I thought perhaps they were leased out to others.” “And when I told you I didn't have land?” “I thought perhaps you had a sharecropping arrangement with other people.” “And when I told you I didn't have produce?” “I thought perhaps you didn't tithe it yet and it was forbidden for consumption.” “And when I told you I had no linens?” “I thought you had consecrated all of your possessions to the Bet HaMikdash.” The employer then exclaimed, “That's exactly what happened! When I saw my son veering from the path of Torah, I threatened to donate all of my wealth to the Bet HaMikdash and cut him out of his inheritance. When you approached me, I had just done that. But afterward I performed hatarat nedarim and became absolved of my vow and got my wealth back.” The Sheiltot of Rav Achai Gaon tells us, the worker in this story was none other than Rabbi Akiva before he became a great sage and the employer was the Tanna Rabbi Eliezer ben Horkinus. The Imreh Yitzchak asked, how could it be that the great Rabbi Eliezer would send his worker away dejected like that on Erev Kippur and not tell him why he wasn't paying him? He at least should have given him confidence that he would get paid soon. The Imreh Yitzchak answered by asking a different question: Why did the Gemara tell us this story took place on Erev Yom Kippur? Perhaps the answer is, Rabbi Eliezer saw that Rabbi Akiva was a man with great character, but completely devoid of Torah. He also knew how much potential he had and feared his judgment on Yom Kippur. Knowing the awesome segula that if someone judges others favorably, Hashem will judge him favorably, he purposely did not tell Rabbi Akiva why he couldn't pay him. He knew he would judge him favorably and that would be a tremendous zechut for him. That's why he waited until after Sukkot to pay him, because the final seal of one's judgment is then. And Rabbi Eliezer wanted Rabbi Akiva to have that zechut all the way until then. We are not on the level to determine who will and who will not judge favorably and we don't put people in those predicaments, but if we are ever in a position that we can go out of our way and overlook something by judging others favorably, we will be gaining tremendous zechuyot and all of the benefits that come along with them Shabbat Shalom.

El mes de Elul

בס"ד מקור: https://www.youtube.com/watch?v=0pF_ku33l40 בס"ד לקניית ספרי כבוד הרב הגואל אלקריף 2 אפשרויות לפנות להוצאת יפה נוף לינק לאתר: https://bit.ly/3ERazQ6 או לגשת לרחוב משה פרדו 5 בני ברק מייל לשליחת שאלות סיפורים לכבוד הרב הגואל rutrut40@gmail.com

One fulfills a Misva by visiting his father or mother, as this brings the parent joy. The same is true of phone calls or letters. Since the parent enjoys hearing from the child, this fulfills the Misva of "Kibbud Ab Va'em" (honoring parents).The question arises as to whether one whose mother offers to serve him, such as if she offers him some cake or coffee, may allow her to serve him. Since the child is obligated to respect the mother, is it permissible to accept services that the parent wishes to perform for the child?Hacham Ovadia Yosef, based on the ruling of the Shulhan Aruch (Yoreh De'a 240:25), writes that the child is permitted to accept this service, but should first respectfully ask the mother to forgive her honor. A child should not ask his mother to prepare or serve food for him, but if the mother offers food, he should ask her to waive her honor and may then accept the service.This applies also if the father wishes to perform a service for his child. However, Hacham Ovadia writes (Halichot Olam, Parashat Shoftim, p. 148) that an exception is made if the father is a Torah scholar. Even if he is not a leading Torah sage, but is a Rabbi or full-time Torah student, the child should not accept services from the father unless the father insists. Whereas in other cases it suffices for the child to request the parent's Mehila (forgiveness), in this instance, the child must refuse unless the parent insists on performing the service for the child.If one has a choice between accepting a service from his father and accepting a service from his mother, it is preferable to accept the service from the mother, since she, like the child, has an obligation to respect the father.Summary: If one's parent offers to serve him food or drink, he may accept the service, but should first respectfully request that the parent waive his or her honor. If the father is a Rabbi or full-time Torah student, the child should refuse the father's offer to serve him until the father insists on extending the service. One should not request a service from his father or mother.

Parashat Shoftim 2 by Rabbi Benjamin Lavian

Parashat Shoftim by Rabbi Benjamin Lavian

Parashat Shoftim: Clarity of Vision

The Torah commands in Parashat Shoftim (16:20), "Sedek Sedek Tirdof" – that we must "pursue" justice. The verse continues, "in order that you live and take possession of the land…" The Ramban brings an interpretation to this verse from the Midrash of Rabbi Nehunya Ben Ha'kaneh, which he says conveys a "Sod" ("secret"). According to this interpretation, the Torah here refers to "Midat Dino Shel Olam" – the judgment of the world, meaning, the judgment to which each and every person will be subject. We are urged to "pursue" "Sedek," judgment, instead of waiting to be judged. Before we stand trial, we should do the work of judging ourselves, identifying our faults and the improvements that need to be made, and then working to correct our behavior. The Torah urges us to take this initiative "in order that your live" – so that we earn long life. The best advice for securing a favorable judgment, for earning a happy, peaceful life, is to "pursue" our own judgment, to judge ourselves and work to improve our conduct, so that Hashem will not need to judge us. Another source for this concept is a passage in the Tur (Orah Haim 581) citing the comment of the Midrash (Pirkeh De'Rabbi Eliezer) that Moshe went up Mount Sinai to receive the second set of tablets on Rosh Hodesh Elul, and on that day, the Shofar was sounded in Beneh Yisrael's camp. The Shofar was sounded, the Midrash explains, as a warning to Beneh Yisrael that they should not sin during Moshe's absence, as they had done previously, when they worshipped the golden calf while Moshe was atop Mount Sinai. The Tur writes that this is the source of the custom among Ashkenazic communities to sound the Shofar each day throughout the month of Elul. This is done, the Tur explains, in order to warn the congregation to repent in preparation for the judgment of Rosh Hashanah, and to "confound the Satan." Beneh Yisrael took the initiative by sounding the Shofar when Moshe ascended the mountain as part of their effort to improve. They made a point of protecting themselves, of ensuring they would not repeat their previous mistake. This is an example of "Sedek Sedek Tirdof," of judging oneself and identifying flaws which needs to be corrected. When we take this initiative, we "confound the Satan"; he cannot bring any claims against us, because we preempted the judgment by judging ourselves and working to correct our mistakes. This might be the meaning of the opening words of this Parasha: "Shofetim Ve'shoterim Toten Lecha" – "Place for yourself judges and law-enforcers." Several different interpretations have been given for the word "Lekha" ("for yourself") in this verse. In light of what we have seen, we might suggest that the Torah here tells us to make "judges" for ourselves so that we won't need G-d to judge us. If we take the initiative to judge ourselves, seeing what we need to improve and then striving to improve, then we will not need to be judged by G-d, and we will then be worthy of a year filled with joy, success and happiness, Amen.

Arboles frutales y no frutales

"Justice, justice, you shall pursue."What could those cryptic words mean? To find out, Rabbi Deena goes straight to the source: the most boring man no longer alive.Produced by Mishkan Chicago.  Music composed, produced, and performed by Kalman Strauss. See our upcoming Shabbat services and programs here, and follow us on Instagram and like us on Facebook for more updates. Check out Shabbat Replay on Contact Chai for more from Rabbi Deena.Transcript

In this episode, Rabbi Dobrusin shares an interpretation of the first verse of Parashat Shoftim, this week's Torah portion. 

This podcast is powered by JewishPodcasts.org. Start your own podcast today and share your content with the world. Click jewishpodcasts.fm/signup to get started.

Parashat Shoftim deals with the structures and nature of leadership. Early in the parashah, one passage explains that someone who has a hard question should go to the centralized leadership to ask, and then must obey the answer, on penalty of death. The point seems to be about reinforcing the power and authority of central religious leadership. But in the arc of ongoing interpretation, these verses become a provocative jumping off point to reflect on the nature of the encounter between an individual's religious question and religious experts. It becomes possible to find in them a voice for the importance of asking our questions, not primarily to ensure obedience but because our questions have an important role to play in the unfolding of Torah itself.

Parashat Shoftim: Connecting to Our Source