Shoftim Instill Us With the Name of Hashem:
Rav Boruch of Mezhibozh zy”a (Sefer Botzina D’Nehorah) explains the pasuk to be saying that we are commanded to appoint the type of judges who “shall give to you Hashem, your G-d.” In other words, they should be the kind of people who instill into your heart the knowledge that Hashem is in command of the world.
Planting Leaders for Every Generation:
Sefer Ohr Pnei Moshe writes that this pasuk contains a hint to Chazal’s statement (Yoma 38B): “Hashem saw that tzadikim are few, so He stood and planted them in each generation.” This is hinted to by the fact that first letters of the words “shoftim v’shotrim titein lecha” spell the word “shosel” (to plant). This indicates that Hashem plants judges and leaders in each generation.
The Dayan Who Became Deaf:
It is related that there once was a Dayan who people accused of taking bribes. Suddenly, the Dayan became deaf. A man penned him a letter in which he wrote, “It is stated that bribery blinds the eyes of the wise. If so, why did you become deaf and not blind?”
The Dayan wrote back, “I only heard claimants promising that they would give me bribes but, in the end, no one ever gave me anything. I never actually saw any money. Therefore, it is fitting that I became deaf.”
Defending the Maid:
The Rebbitzen of Rav Zev of Zbaraz zy”a once got into an argument with her maid. She claimed that the girl broke a very valuable vase, while the main said that she had not broken it and she would not pay for it. The Rebbitzen decided to summon the maid to a din Torah, and she went into her bedroom to change into her good clothes and prepare to go to bais din.
When the Rebbe saw this, he too started changing into his Shabbos clothes. When his wife asked him why he was putting on his finest clothes, he said, “I want to go with you to the din Torah.”
The Rebbitzen replied, “You don’t have to accompany me. I can speak for myself.”
The Rebbe told her, “I’m not worried about you. I know that you can speak for yourself. But I am worried about the maid. She has no one to speak on her behalf. Therefore, I am preparing to go to defend her before the bais din.”
It goes without saying that the Rebbitzen immediately changed her mind and cancelled the din Torah.
Unwittingly Accepting a Bribe:
Before becoming Rov of Apta, the Apta Rov zy”a served as Rov of the city of Kolbesov. During this time, two merchants once came to him for a din Torah that involved a large sum of money. The Rov heard the claims of both men and understood that one of them was trying to swindle the other. When that man realized that the Rov was leaning towards ruling against him, he decided that he needed to bribe him. Since he didn’t want to openly offer him a bribe, he walked over to the Rov’s coat, which was hanging on a hook on the wall, and discreetly stuffed a bundle of money into the pocket.
A few minutes later, the Rov realized that he was starting to lean towards ruling in favor of the man who had bribed him, even though he had previously been leaning against him. He wondered why his feelings were changing so suddenly and decided that he needed to take a break and think about it.
The Rov put on his coat and walked outside for some solitude. When he was outside, he placed his hand in his pocket and found the money. He then told himself: How powerful is bribery! I didn’t even know that this man had given me money but I already started to favor him!
He later said, “I never understood the pasuk that says that bribery perverts the ways of tzadikim. If judges take bribes, how could the Torah call them ‘tzadikim’? Now, I finally understand. Sometimes a judge doesn’t even know that he was bribed. He is still a tzadik, as he never knowingly took a bribe, but the bribe still perverts his judgment.”
Bribed by the Avodah of Tzadikim:
Hagaon Rav Rafael Hamburger zt”l was a misnaged and a talmid of the Vilna Gaon zy”a. Since the Magid of Mezheritzh zy”a was aware that he had a lofty neshama, he desired to develop a relationship with him.
One week during shalosh seudos, the Magid said a complex pilpul on a sugya in Shas. Since this was unusual for him, his students were very perplexed. On Sunday, the Magid called over his student, Rav Zushe of Anipoli zy”a, and told him to set out on a journey. Rav Zushe didn’t even ask where he was headed. He just packed his back and set off, knowing that the Magid must have some holy reason for sending him off.
At that time, the Rov of the city of Hamburg had just been nifter, and they were looking for a new Rov to replace him. The custom was that every candidate who sought the position needed to say a pilpul before the committee, who would then decide if they wanted to accept him as their Rov.
Rav Rafael was interested in becoming Rov of this town, so he had to prepare a pilpul for the committee. On his way to the city, he stopped in a nearby inn to review his drasha. That evening, Rav Zushe arrived at the same inn. When the innkeeper saw his tattered clothing, he thought he was a beggar and he told him that he had no space for him as he had rented out his last room to the famous gaon, Rav Rafael.
Rav Zushe said that he just wanted to come in for a minute to see the tzadik’s face, and the innkeeper agreed. He went into Rav Rafael’s room and heard him reviewing his pilpul. He remembered that he had heard the exact same drasha just this past Shabbos during shalosh seudos.
Suddenly, Rav Rafael got an anguished look on his face. He had just recalled a Tosafos that contradicted the idea that he had based his entire shiur upon, and he could not come up with an answer. Rav Zushe immediately told him that he had an answer for him. Rav Rafael was shocked to hear these words coming from the mouth of a “beggar”, but Rav Zushe told him that he had just heard the Magid of Mezheritch say the exact same pilpul, and he had answered this question.
Rav Zushe then said, “Let’s make a deal. I’ll tell you the answer if you agree that after you become Rov of Hamburg, you will go to meet the Magid.”
At first, Rav Rafael was reluctant to accept this deal, as he knew that his rebbi, the Vilna Gaon, would not be happy about it. But when he realized that he had no other choice, as he needed to know the answer to his question, he agreed.
Rav Zushe told him the answer and, indeed, after he gave his drasha, everyone was greatly impressed and he was offered the position of Rov.
Rav Rafael was still unsure if he should travel to Mezheritch, as this was during the period of time when the machlokes between the chasidim and misnagdim was raging. Therefore, he decided that he would first ask the Vilna Gaon for permission before going.
The Gaon told him that if he gave his word, he was obligated to go. However, he made him promise not to reveal to anyone who he was. And so it was. Rav Rafael traveled to Mezheritch but he didn’t reveal his identity to anyone, and he was greatly amazed by the tefillos of the Magid and his students.
While he was there, a woman came to ask a shailoh on a chicken. The talmidim debated the matter for a full hour, discussing the opinions of three classic Poskim – the Rambam, the Rif and the Raavid – and they ruled that the chicken was kosher. The Magid then told them that the halacha according to kabbalah in this case was the same as the halacha according to the revealed Torah. He said that there also were three Poskim in kabbalah – the Chayat, the Ramak and the Arizal – and the consensus of these Poskim in this matter was also that the chicken is kosher. He then said, “The Rov of Hamburg is here with us. Let’s ask him how we would rule in this case.”
Rav Rafael realized that the Magid had recognized who he was through his ruach hakodesh. He was truly awed by everything he had seen. When he returned to Vilna, the Gaon gathered 10 men around them and told Rav Rafael to tell them everything he had seen. Rav Rafael told them what he had witnessed and said, “From what I saw and heard, it seems to me that the Magid is not a simple human being. He has a spiritual power and he possesses ruach hakodesh.”
The Gaon responded, “Bribery blinds the eyes of the wise...” He then continued to say, “A little while ago, a young man started coming to my bais medrash. He sat not far from me and learned the same thing I was learning. He learned out loud and explained the sugya very clearly and deeply. One day, he approached me and asked me to learn together with him, but I refused his request because I feared that he might be from the ‘sitrah achra.’ So too, I am afraid to go see the Magid because I fear that perhaps his power is based in the forces of tumah and they are trying to entrap me.”
Rav Rafael said, “It is known that the Satan is also the yeitzer hara. It is very possible that it is this very force that is stopping you from going to see the Magid and benefitting from his greatness.”
He almost convinced the Gaon to go but his family members stepped in and prevented it from happening.
Hashem Prepares the Teshuva:
Rav Avrohom of Mikoliov zy”a explains this pasuk by quoting the Yerushalmi (Makkos 2:5) that says that the Chochomim and Neviim were asked what the punishment should be for one who sins, and they answered by quoting pesukim that indicate that he is deserving of death. Hashem was then asked this question and he said that the sinner should do teshuva and receive atonement.
Accordingly, the pasuk is saying that according to two “eidim”, i.e., the testimony of the Chochomim and Neviim, a sinner deserves death. It continues to say that even according to three “eidim “, i.e., adding the testimony of the Torah, a sinner deserves death. Although the Torah says that a sinner can atone by bringing a korban, this is not always practical, as not everyone can afford to bring a korban and, furthermore, one can only bring a korban during the times of the Bais Hamikdosh.
However, “he will not die according to the words of one witness.” This means that according to the testimony of “the One”, i.e., Hashem, a sinner does not have to die, as he can do teshuva and find atonement.
Ending Golus Through the Power of Chesed:
The word “v’kamta” (and you shall rise) seems unnecessary, as it could seemingly just say that “you will go to the place.” Sefer Yad Yisroel explains by quoting Rashi (Bereishis 12:2) that says that Hashem told Avrohom Avinu: “With your name, they will conclude (the first bracha of Shemonah Esrei).” Rav Yechezkel of Kuzhmir zy”a explains that one really should serve Hashem with the “three pillars” upon which the world stands – Torah, avodah and gemilus chasadim. This was the way it was in previous generations. However, today we are very weak due to the burden of exile and we lack the strength to learn Torah and daven properly. Therefore, our main avodah in today’s times is dependent upon gemilus chasadim. If we do this properly, it is considered as we did everything. The reason for this is because gemilus chasadim means helping someone even if he does not deserve it. If we do that, Hashem will provide for us even if we are underserving.
Accordingly, Rashi is saying that “the end”, meaning the final years of golus is with Avrohom Avinu’s middah of chesed. The way we can bring an end and closure to our exile is by focusing on this form of avodah. Thus, the pasuk is saying that if a matter “eludes you”, meaning that you feel that you cannot learn Torah or daven properly, you should “rise up and go”. You should rise up to help someone else, ad, through doing this, our golus will end and we will be able to go to the place that Hashem chooses for us.
Humility Leads to Long Life:
This pasuk teaches us that humility is auspicious for a long life. It begins by saying that a king’s heart should not become haughty and then says that if he does so, he will be blessed with length of days.
Fleeing from Honor:
The following amazing story is related in Sefer Shemen Tov (Sipurim, Ois 32): When Rav Shmelke of Nikolsberg zy”a accepted the Rabbanus of the city of Nikolsberg, he traveled by wagon to move to the town. As he stepped down from the wagon, he saw that a crowd of people had come to greet him. He asked them to please allow him a few minutes of isolation in a room before he spoke with them. Understandably, they were puzzled by this request and they wondered what he needed to do while alone in the room. Therefore, some of them peeked into the keyhole to see what he was doing.
To their surprise, they heard him describing himself in glowing terms. He was acting out a skit, as if he were someone else praising him. He said things like: “Shalom aleichem, Rebbi! We are overjoyed to welcome the new Rov of Nikolsberg! Shalom to you, Morenu V’Rabenu!” He did this for quite a while until he finally emerged from the room to greet the assemblage.
One of the Roshei Kehillah could not contain his curiosity and he asked Rav Shmelke to explain what he was doing. The Rov answered, “You all came out to give me kavod and I was afraid that accepting this honor could lead me to become haughty. Therefore, I first gave kavod to myself and saw how ridiculous that was. Obviously, praising myself is silly and meaningless and won’t cause me to become a baal gaivoh. After I praised myself many times, I was so disgusted by it that I knew that hearing more praises from you would not negatively affect me.”
He then used this idea to explain the words of the Mishnah (Avos 2:12): “The kavod of your friend should be as valuable to you as your own.” This can be translated to mean that just like giving kavod to yourself is worthless, you also should not be impressed by kavod given to you by a friend. Kavod from others should be no more valuable to you than kavod from yourself!
Serving Only Hashem:
The Kotzker Rebbe zy”a explains this pasuk to mean that one must serve Hashem with simplicity and consistency. One should not sometimes serve Hashem and sometimes serve himself. Rather, one must only serve Hashem.
The Meaning of the Words:
It is related in Sefer Divrei Yechezkel that the Shineve Rov zy”a once spent Shabbos in the city of Limanov. During the Shabbos day seudah, a large crowd gathered to hear his words of Torah. He opened a Chumash and loudly read the words, “Tamim tihiye im Hashem Elokecha. You shall be simple before Hashem.”
He continued by reading the words of Rashi: “Walk with Him with simplicity. Depend on Him, and do not inquire of the future; rather, accept whatever happens to you with simplicity and then, you will be with Him and to His portion.”
He translated the words simply, without adding any additional commentary or explanation. Although he was only reading and translating the words, the crowd was greatly inspired by the emotional and moving way he spoke. He didn’t have to say anything more. This was enough to greatly uplift the townspeople.
Unquestioning Bitachon:
After the wedding of one of the children of Rav Dovid of Zlatipol zy”a, his mechutin approached him and asked, “Rebbe, mechutin, what are the plans for the future? How will our children make a living?”
Rav Dovid answered, “It is well-known that Rashi used as few words as possible. Not one word in Rashi is superfluous. However, we do find one place where Rashi makes an exception to his general rule and he does write at length. This exception is his commentary on the pasuk of ‘tamim tihiyeh im Hashem Elokecha.’ He writes: ‘Walk with Him with simplicity. Hope to Him and do not inquire about the future. Rather, whatever befalls you, accept it with simplicity and then you will be with Him as His portion.’ Why does he use so many words to explain this pasuk? Because he is coming to stress that one should always live with this middah of not worrying about the future and trusting in Hashem unquestioningly.”
Serving Hashem With Temimus Even When Faced With Midas Hadin:
This pasuk contains both Hashem’s name of “Havaya”, which represents His Divine middah of rachamim, and the name “Elokecha”, which represents His middah of strict judgment. Sefer Yismach Yisroel sees this as a hint that that no matter what a person goes through – whether times are easy or hard – he must unquestioningly trust in Hashem and obey him with simplicity.
The Root of the Neshama of the Baal Shem Tov:
Rav Odom Baal Shem zy”a once revealed to his student, the Baal Shem Tov zy”a, the root of his neshama. He told him that in the year 5333, there lived in Tzefas a simple Jew. The only thing this man knew was how to daven. However, he was a tamim who served Hashem humbly and with simplicity.
One night, after he finished reciting Tikkun Chatzos, he heard knocking on his door. When he asked who was there, he heard someone reply, “It is Eliyahu Hanavi!” He hurried to open the door and Eliyahu Hanavi walked in. The room was immediately filled with light and joy and Eliyahu Hanavi told the man, “I came to reveal to you the time when Moshiach will arrive. However, there is one condition. You must tell me what you did on the day of your bar mitzvah. It is because of what you did on that day that the Heavenly Court ruled that you should merit seeing me and learning this secret.”
The man replied with temimus, “Whatever I did, I did solely for the honor of Hashem. I cannot reveal it to anyone else, even if this means that Eliyahu Hanavi will not tell me when Moshiach will come. I am ready to give this up because I have been taught that when a Jew does something good, he should do it in private and not tell anyone.”
