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Beit Midrash
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In Parashat Yitro, the verb used for the appointment of judges is techezeh (Shemot 18:21), which means to see, but is found also in the context of prophecy. It was Moshe Rabbeinu, the great prophet, who was to use prophecy to choose the prophets. This is appropriate considering that one of the major attributes needed for judges was G-d-fearers, which requires the ability for those appointing to see into candidates’ hearts (see Shmuel I, 16:7).
In contrast, according to Parashat Devarim, Moshe told the people to bring forth the desired judges who were chachamim and nevonim, who are known according to their tribes (Devarim 1:13). Rashi explains that the point was that they needed to be known to the people of their tribe because if the people are presented to Moshe, wrapped in a tallit, he will not be able to know the identity and qualifications of each. Therefore, those from their surroundings in which they grew up were to choose the right ones.
The original telling of the story of the spies states that Hashem told Moshe to send them (Bamidbar 13:2). In contrast, in our parasha, the Torah says that the people approached Moshe with the request to send the spies (Devarim 1:22).
Much has been written in an attempt to reconcile these apparent contradictions. I ask our dear readers’ indulgence and suggest a fundamental approach that addresses both issues.
Both apparent approaches are correct. Moshe needed to be involved in the processes, and the people needed to be involved in them. That was the key to success. In fact, in general, one needs to ask two questions before making decisions in life. One is whether the act we are considering will likely "find grace and intellectual acceptance in the eyes of Hashem." The other is whether the same is true from the perspective of human beings.
In regard to the judges, then, we need to consider whom we think Hashem would want us to choose, and whom people will find acceptable. It is important to accept candidates who pass both tests. The same is true regarding attempts to enter the Land: We are to ascertain what Hashem wants us to do so that we can prepare to acquire it, and what steps we should initiate as hishtadlut (human efforts) from our perspective.
Following these lines, we understand why in Parashat Devarim, the Torah adds two qualities that are not found in Parashat Yitro – chachamim and nevonim. Chochma relates to acquired knowledge, in this case, in knowing the laws of the Torah. Tevuna relates to being able to make proper decisions based on the known laws and rules of the Torah. This may be what R. Avraham ben Harambam says (Shut 97): The men needed to be chachamim and nevonim, as one does not work without the other. Chochma is remembering what was said, and bina is the good intellect (sechel tov) and the ability to evaluate.
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
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The Month of Elul TESHUVA IS THE ANSWER
The month of Elul serves as a vital time for self-reflection and personal accountability to prepare for true repentance.
P'ninat Mishpat P'ninat Mishpat: Realtor’s Fee on Large Commercial Building – part I
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Re'e NEVER EXTREME EXCEPT ISRAEL
Parshat Re'eh
Judaism is against extremism, so how can we understand the seemingly extreme statements found in our sages in favor of living in the Land of Israel and against living in Chutz laAretz? The article deals with the seeming contradiction between the strength of Free-Will and the strength of being influenced by our surroundings.
Ekev DANCE FOR ISRAEL- FOR YOUR BENEFIT
Parshat Eikev
Description: The 7 Haftarot we read after Tisha B'Av ("Shiva D'Nichemta") surely get us excited that they're coming TRUE, and awaken us to yearn, dance & join the return to Zion! The short article also deals with the problems and solutions facing the American Jewish community as discussed at a recent panel, as well as the question why Jews come from America to Israel to help when we face problems, but Israelis don't come to aid Jews in America when they face anti-Semitism.
P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
D'varim Judaism’s Social Vision
Re’eh
Giving is more than an act of generosity—it is an essential part of human dignity that belongs to everyone, rich and poor alike. The ultimate goal of help is to empower others to stand on their own.
