Podcasts about 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.

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

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

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

R'Piha

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

In this week's exploration, we delve into the initial verses of the Parsha, with a spotlight on the renowned proclamation "Tzedek Tzedek Tirdof" - "Justice, justice you shall pursue." What does this really mean?? At first glance, the term "justice" seems synonymous with the "rule of law." However, a deeper dive into the Hebrew language reveals a fascinating duality. "Tzedek" is not solely confined to the concept of justice; it also finds resonance in the realm of charity, as embodied in the term "Tzedakah." This introduces an intriguing paradox between "justice" and "mercy," seemingly opposing principles. Moreover, as we navigate through the Psukim, an intriguing question emerges: To whom is Moshe directing this profound proclamation? While the opening suggests addressing the entirety of Am Yisrael, a shift occurs in the second verse, where Moshe appears to be directing his words specifically to the judges. This transition prompts us to explore the deliberate ambiguity surrounding the intended recipients. Join us as we unravel the layers of meaning behind the concept of "Tzedek." Discover the intricate interplay between justice and mercy, and gain insight into the profound message Moshe imparts. By dissecting the nuances of the Hebrew language and dissecting the contextual cues, we aim to unearth the deeper significance of this essential principle. Embark with us on a thought-provoking journey into the heart of "Tzedek," as we decipher its implications for our lives and the fabric of our society.

Parashat Shoftim presents the laws relevant to the Jewish king, imposing on the king three restrictions: 11) לא ירבה לו סוסים – he may not own too many horses; 22) לא ירבה לו נשים – he may not marry too many wives; 33) וכסף וזהב לא ירבה לו מאד - he may not amass too much wealth. As we know, King Shlomo married many wives, despite this prohibition. The Torah forbade a king from marrying too many wives because of the possibility that his heart would turn away from Hashem ( ולא יסור לבבו ), and Shlomo was confident that this would not happen to him, and so he felt he was allowed to marry a large number of women. The Midrash tells that the Hebrew letter י' , the first letter in the word ירבה in this pasuk , came before Hashem to protest what Shlomo did. It said, “Didn't You promise that not a single letter from the Torah will ever be erased? And now Shlomo took me out of the Torah!” What does it mean that the letter י' complained to Hashem? Why was it specifically this letter that decided to voice a protest? The Ateret Mordechai commentary explains that the letter י' is significant because of its grammatical function. When this letter is placed before a verb, it transforms the verb from the past test to the future tense. To take a simple example, the word אמר means “said,” but if we place a י' before it, we get the word יאמר , which means “will say.” The י' came before Hashem to protest because it was worried about the future. It understood why Shlomo did what he did – because he felt confident that he would resist the temptation to turn away from Hashem. But the Midrash is telling us that Shlomo should have been concerned about the future generations. People who are much less righteous than Shlomo would follow his example, and get themselves into trouble. This Midrash, then, is warning us about how our priorities affect our future – our offspring. When we place too much emphasis on materialism and physical indulgence, this is going to impact our children and grandchildren. After issuing these three prohibitions, the Torah commands the king to write a sefer Torah which he must carry around with him wherever he goes – והייתה עמו וקרא בו כל ימי חייו . Instead of prioritizing indulgence and money, he should prioritize Torah learning and Torah values. This is a lesson not only for the king, but for all of us. Children notice their parents' priorities. They notice if the father makes a point never to miss minyan or his shiur , or never to miss his favorite show or sporting event. They notice if their mother spends more time involved in chesed projects or getting her nails done. They are very perceptive, and see exactly what's important to their parents. Parents bear the obligation to have their priorities straight, as their children learn from them what's more important and what's less important. I once heard a disturbing conversation in shul after the end of the prayer, between a grandfather and his teenage grandson. The grandfather said to his grandson, “In this community, the only thing that matters is money. The important people here are those with money. If you have money, then you're successful. That's what you need.” I shudder to think what effects this conversation would have if it remained reverberating in the child's mind. I would imagine that if a child grows up with this message, then he will do anything necessary to attain wealth, ignoring Torah and ethics. And if he can't attain wealth, then he will feel like a failure, and suffer depression and inferiority, which, as we all know, can be exceedingly damaging and destructive. We have to be so careful in developing our children's priority scales. We need to make it clear to them that adhering to our Torah values is the highest priority, and is far more important than wealth. Of course, there is nothing wrong with making money and enjoying it. The problem is when we make this pursuit the most important thing in life. The way we give over these priorities to our children is by setting our own priorities straight. When we ourselves emphasize Torah commitment over everything else, then our children will absorb this message, and they will grow with this same commitment, this same emphasis, and these same priorities.

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.

Parashat Shoftim Septiembre 03 2020

Parashat Shoftim Septiembre 2 2022

Parashat Shoftim begins with a discussion of the judges who are to be appointed to preside over the nation's legal disputes. The Torah commands the judges, לא תכיר פנים – not to show favoritism. Rashi explains that this does not refer to tilting the verdict in favor of a litigant whom the judge likes even though he does not really deserve to win the case. This is obvious and does not even need to be said. Rather, Rashi writes, this means that when the judge hears the case, and the litigants are presenting their arguments, he must treat them equally. Rashi gives the example of making one litigant stand while allowing the other to sit. When a litigant senses that the judge is treating him with less respect than the other litigant, he becomes discouraged, and cannot argue his case effectively. And so even during the process of hearing the arguments, the judge must treat both litigants the same way. Rashi's comments present us with a valuable lesson that is relevant not only to judges in a courtroom, but to each and every one of us. People are affected by our subtleties and nuances. They can sense by the way we communicate how we think and feel about them. Just by telling a litigant to stand or sit, the judge communicates what he thinks about that litigant. And this is true of all our interactions. People pick up the messages we subtly convey. I was once at a meeting with a group of women teachers to plan an educational program. Somebody suggested that the program be held one evening, and I said that this might not be a good idea, because “I think some of the teachers might be busy then.” This is all I said. A different time was found for the program. Later that night, one of the teachers texted me, thanking me for my sensitivity. I didn't know what she was talking about. She explained that she has been married for 15 years and still does not have children. She noticed that I specifically said, “…some of the teachers might be busy,” and not, “…some of the teachers might be busy with their children ” – which would have been very painful for her to hear. The little words we speak, the way we express ourselves, can make all the difference in the world. So many times we hear or know of people who are going through a difficult time – such as financial struggles, a medical problem, challenges with children, older singles, and so on. And we feel very uncomfortable because we have absolutely no idea what to do. There is no way we can solve their problem. Often, we feel so uncomfortable that we prefer to just not see them or think about them. But the truth is that while we might not be able to solve the problem, there is absolutely something very important which we can do – and that is, we can show that we care . This is not difficult to do, especially in today's day and age. We just need to pick up our phone and send a three-line message saying hello, letting them know that we're thinking about them, that we're praying for them, that we wish them well. We should never feel that if we can't solve the problem, then there's nothing we can do. We can – and must – show the person that we really care. And we can do this in simple, subtle, but meaningful ways, by reaching out, sending a text, making a call, expressing friendship. This is critically important in marriage, as well. When one spouse has a problem, the other spouse is not “off the hook” just because he or she has no solution. Expressing sensitivity, respect, understanding and concern is vitally important in any relationship, but especially in marriage. Let's all make an effort to be on the lookout for people who are struggling, who are hurting. Even if we cannot solve their problem, let us share a kind word and give them the love, friendship and support that they so desperately need.

Arboles frutales y no frutales

בס"ד מקור:https://www.youtube.com/watch?v=sbBxYMGhiME הידברות: https://www.youtube.com/c/hidabrooTeem/videos

"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. 

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R'Piha

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.

Em nosso Beit Midrash, perguntas são feitas sobre a Parashat HaShavua. Reflexões são geradas por meio destes questionamentos.

Parashat Shoftim

We continue with the words of the Bet HaLevi, as he discusses the pasuk from Eicha (chapter 1 pasuk 8), which starts off with the words, חֵטְא חָטְאָה יְרוּשָׁלם Jerusalem sinned a sin And the next pasuk says, טֻמְאָתָהּ בְּשׁוּלֶיהָ Her impurity is on her hems לֹא זָכְרָה אַחֲרִיתָהּ She is heedless of her end וַתֵּרֶד פְּלָאִים She has descended astonishingly אֵין מְנַחֵם לָהּ There is no one comfort her רְאֵה ה׳ אֶת־עׇנְיִי See Hashem, my suffering כִּי הִגְדִּיל אוֹיֵב For the enemy has acted prodigiously How does this connect to the previous pasuk, which says that we sinned a sin and weren't aware of sinning? During the Second Bet HaMikdash the sin was “on the hem,” which means it was hidden. The people didn't know they were sinning, and therefore, לֹא זָכְרָה אַחֲרִיתָהthey didn't realize their end They didn't realize how far this seemingly small sin of hatred could go. Because beside the sin of hated itself, the Bet HaLevi says that it is the foundation of all the evils of the world. We don't realize this. We don't see the trajectory of Sinat Hinam. It says, וַתֵּרֶד פְּלָאִים They descended astonishingly And אֵין מְנַחֵם לָהּ There is no one comfort us, because we don't know when it will end. Normally, when you want to comfort someone, you tell them, “Don't worry it'll be over soon… just another few weeks…” But here, there are no words of comfort. Nobody knows how long it will last, because the sin is so hidden. We sweep it under the carpet, and nobody wants to let it out or share how deep it is. He ends with the words, See Hashem… For the enemy has acted prodigiously. The enemy is the Yetzer Hara, and not only does this Galut prevent us from doing Teshuva, but rather the opposite- it's getting worse. The Yetzer Hara is only getting stronger. So we ask Hashem to please help us. That is really the only thing that we can do. The sefer Arvei Nachal (in Parashat Shoftim)says that in this situation, on a sin that is so hidden, the only thing we can do is pray to Hashem to open up our eyes to do Teshuva. We have to pray to Hashem to help us realize and understand the sin of Sinat Hinam, because otherwise, as the Gemara tells us, Look at the Bet HaMikdash. It's not being rebuilt, so obviously the sin is still here. The sin is here, and we are part of it. So we have to pray to Hashem to help us find a way to pull out of this. Have a wonderful day.

The Morning Scroll is your weekly, bite-sized parsha study with Rabbi Deena Cowans.  This week, we read Parashat ShoftimCheck out upcoming Shabbat services and programs here.  Follow us on Instagram and like us on Facebook. And be sure to like and subscribe to our podcast for updates on new episodes!Want more torah? Check out Shabbat Replay on Contact Chai with Rabbi Lizzi.Produced by Mishkan Chicago.  Music composed, produced, and recorded by Kalman Strauss.

Parashat Shoftim: Connecting to Our Source