Judges and officers shall you appoint in all your gates (Deut. 16:18)
The only way to ensure that a judge will be completely impartial and render his verdicts fairly is to choose one who will not refrain from judging the person who appointed him. Following this advice safeguards against corruption.
(Kli Yakar)
Judges and officers shall you appoint...
On the wall of Rabbi Shmelke of Nicholsburg's Jewish court hung a knapsack and staff as a hint to litigants: this Rabbi is beholden to no one. Should I lose this position I will pack my bag, take up my staff and move elsewhere, rather than compromise my impartiality.
Justice, justice shall you pursue (Deut. 16:20)
Not only must righteousness be actively pursued, but the path to achieving it must also be virtuous and honorable. This is in contradiction to the commonly held notion that, "the end justifies the means."
(Reb Bunim)
Judges and officers shall you place for yourselves... (Deut. 16:18)
The Midrash clarifies: "Judges and officers who are [good] for yourselves...and not for the nations of the world." In the olden days, when a Jewish community appointed a judge or rabbi, the most important criterion was his piety, fear of G-d, Torah scholarship, moral character, etc. Nowadays, it seems that the only qualification is that he look good to the gentiles: he must be "cultured," polished, a good speaker, etc. The Midrash reminds us that our judges and rabbis must be "good for us," and it is irrelevant how they appear to the outside world.
(Rabbi Naftali Sofer)
For these nations...hearken to soothsayers and to diviners. (Deut. 18: 14)
Heavenly bodies have no power over the Jew; whatever is foretold by stargazers will be nullified, for "Israel is not under the influence of the stars."
(Sforno)
From our Sages reprinted from LchaimWeekly.org - LYO / NYC
