1. (1:) “שפטים — judges" — the name of our parsha has the numerical value (“im hakolel”) of 439, which is the same numerical value of the word “מכשף —sorcerer.”
This is based on the gemoro in Sanhedrin: “Rabi Yochanan said: We do not appoint to the Sanhedrin but those of stature, wisdom, pleasant appearance, of age, and those who are masters of sorcery.”
(2:) Rashi on Sanhedrin explains: “To enable the execution of sorcerers who rely on their sorcery to be saved from the hands of beis din. And to unmask those sorcerers who incite and subvert [against Hashem] through their sorcery, such as Yeshu the Nazarite.”
Rashi on Menachos: “So that if the sorcerer will be condemned, but the fire will not affect him, the [judges] will perform sorcery and kill him in any way they can.”
Tosfos in Menachos says: “Rav Hai Gaon interpreted [that they must know sorcery] to know the halacha [of when to condemn someone accused of sorcery].”
2. The Chasam Sofer explains: “For how will they bless, ‘Who commanded us to judge justly” if mistakes are always possible...”
3. (1:) The Smeh writes that once it is forbidden to accept a bribe from one, it is also forbidden to accept from both — even though the reasoning of possibly tilting the outcome does not apply in such a case.
Birkei Yosef says if the judge already accepted a bribe from one side, it may be right to give a judge a bribe from the other side, to prevent him from tilting his judgment.
And see the gemoro in Kesubos: “Karna would take an istera [a certain coin] from the [eventual] winner of the case, and an istera from the [eventual] obligated one, and then judge them.”
(2:) Sha’alos Uteshuvos “Chavos Ya’ir” writes that the prohibition is against accepting, but it is also forbidden to offer a bribe because of the prohibition against not “placing a stumbling block before a blind person.”
4. In truth, there was already a type of “lie detector” in the times of Shlomo Hamelech. This was Shlomo’s chair, which when approached, the Zohar tells us, would cause fear to overcome whoever neared it, and cause them to say the truth. If someone lied, the different images on his chair would create a racket, and thus, Shlomo would know that they had lied.
But see the gemoro in Rosh Hashana: “...The meaning of “Koheles sought to find words of delight” (Koheles, 12:10): Koheles [King Shlomo] sought to issue judgments of the heart (based on his intuition), without witnesses and without warning. [But] a Bas Kol issued forth and said to him: ‘Record genuinely truthful sayings,’ (Koheles, 12:10). [Referring to words] “Based on the mouth of two witnesses.’”
This is also what the poskim of our times rule: that the conclusions of a “lie detector” are only an “estimation,” and we cannot rule based on it.
5. (1:) With regard to all other objects of the king, it is only forbidden to use them after the king has used them — but if the king only designated it for himself, and did not use it yet, it is not forbidden to use it, because it is not yet referred to as “the king's object.”
With regard to a sefer Torah, on the other hand, once it is written for the king, it is immediately forbidden for others to use it, even before the king reads from it.
(2:) If there wasn’t a specific prohibition, one may have thought that reading is not called “using.”
— Chasdei Dovid on the Tosefta
6. (1:) “If he said he will give, and he [ended up] giving, he is rewarded for saying and rewarded for giving. If he said he would give, but he did not manage to — he is rewarded for pledging just as for action.” — Tosefta, Pei’a, 4:17
(2:) One ought to prepare for anything important, and saying, “I am hereby prepared and ready” is a preparation for the mitzva, and causes one to receive reward for positive speech, as above from the Tosefta.
7. If someone destroys as a mitzva, it is not a transgression of “bal tashchis.” This is why the chachomim instructed to rip one’s clothing over a deceased person. The prohibition against “bal tashchis” also does not pertain to actions after a king dies, such as burning clothing.
8. Rashi on Lech Lecha says that “לך — for yourself” means “for your benefit and good.” Similarly here, it is written in Kitzur Shulchan Aruch: “If some disagreement arises between two people, it is proper that they compromise to positive effect, and that each should give ground to the other, in order to avoid belittling beis din as much as possible.”
9. Even when you are in your hidden rooms, no one sees you and you are only “with Hashem, your G-d” — also then, “be wholehearted.” — Alshich
With regard to these 2 mitzvos, it is easy for one to deceive others, for one can put on a show of being a wholehearted person, while their heart is full of trickery and evil scheming. Also with regard to humility, haughtiness can be dressed in a cloak of humbleness, and it is hidden from the eye of man.
It is only clear to Heaven if “wholeheartedness” and “humility” are genuine or falsified. It is about this that the passuk says: “Be wholehearted with Hashem, your G-d,” and, “Walk humbly with your G-d” — for only He can discern kidneys and heart, if it is truthful. — Rabi Pinchos of Koritz
If you will be “With Hashem, your G-d,” then you will be “complete,” and will not lack anything. — Rabi Levi Yitzchok of Berditchev
(ואילך, בנוגע פירוש ״תמים״ שלם או תמימות64וראה ליקוטי שיחות חלק יד עמוד )
10. (1:) In the section of “Yehi Chevod” we say 4 pesukim at the end:
1. כי הוא אמר ויהי — for He said and it was.
2. כי בחר ה׳ בציון — for Hashem has chosen Tziyon.
3. כי יעקב בחר לו — For He chose Yaakov for Himself.
4. כי לא יטוש ה׳ עמו — For Hashem will not abandon His nation.
(2:) Before “Vayevorech Dovid”:
1. ברוך ה׳ לעולם אמן ואמן — blessed is Hashem forever, omain and omain.
2. ברוך ה׳ מציון — blessed is Hashem from Tziyon.
3. ברוך ה׳ אלקי ישראל — blessed is Hashem, G-d of Yisroel.
