Shoftim

Deuteronomy 16:18–21:9

Wary Of War

The understanding that Israelite troops were addressed on two different occasions before they entered war reflects the idea that our reactions to war often depend on its imminence.

By Rabbi Avraham Fischer. Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations on MyJewishLearning.com

Judges and the judiciary system, the king, the kohanim (priests), and the prophet--each contributes to the nation, each interacts with the other, so that the Children of Israel can function as the nation of the Torah.

When the Children of Israel goes to war, all segments of the realm are involved, both on the military and the spiritual level.

Before the battle, the kohen (priest) who has been anointed for war (mashuach milchamah) addresses the troops:

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Re'eh

Deuteronomy 11:26–16:17

By Rabbi Avraham Fischer for the Orthodox Union.

UPON ENTERING THE LAND, Moshe instructs the people of Israel, not only to serve Hashem exclusively, and to avoid any contact with idolatry, but to eradicate any vestige of idolatry:

These are the statutes and the judgments, which you will observe to do in the land which Hashem, the G-d of your fathers, has given you to inherit, all the days that you live upon the earth. You shall utterly destroy all the places in which the nations that you are about to dispossess worshipped their gods, upon the high mountains and upon the hills and under every leafy tree. And you shall topple their altars, and you shall shatter their pillars, and their asherahs you shall burn in fire, and the images of their gods shall you cut down; and you shall destroy their names from that place. You shall not do so to Hashem, your G-d. But at the place which Hashem, your G-d, will choose from all your tribes to put His Name there, to His habitation shall you seek and there shall you come (Devarim 12:1-5).

THE VERSE "You shall not do so to Hashem, your G-d" comes as a surprising transition in this passage. Rashi, based on the Sifrei (Re'eh 7), presents three different ways of understanding the function of this verse, "You shall not do so":

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Eikev

Deuteronomy 7:12–11:25

Empowering Fear

Moshe teaches the people that their achievement of true fear of God will allow them to not fear any enemy.

By Rabbi Avraham Fischer on MyJewishLearning.com The following article is reprinted with permission from the Orthodox Union.
In preparing the Children of Israel for the conquest of the land of Canaan, Moshe anticipates the people's trepidation, and he promises Hashem's ongoing support:

Perhaps you might say in your heart, "These nations are more numerous than I; how can I dispossess them?" You shall not be afraid (lo tira) of them.

You shall surely remember that which Hashem, your God, did to Pharaoh and to all of Egypt: The great tests which your eyes saw, and the signs and the wonders, and the strong hand, and the outstretched arm whereby Hashem, your God, brought you out--so will Hashem, your God, do to all the nations before whom you are afraid (yarei). Furthermore, Hashem, your God, will release the hornet against them, until the destruction of those who are left and those who hide themselves before you. You shall not be intimidated/frightened (lo ta'arotz) before them, because (ki) Hashem, your God, is in your midst, a God Who is mighty and feared (nora) (Devarim 7:17-21).

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Shabbat Nachamu - Va-et'chanan

Deuteronomy 3:23–7:11

Beyond The Letter Of The Law

Doing what is "right and good" in the eyes of God means promoting the values of the Torah beyond the explicit laws.

By Rabbi David Movsas; The following article is reprinted with permission from the Orthodox Union on MyJewishLearning.com

Va'et'hanan confronts us with an apparent redundancy.

Several admonitions throughout the parashah command us to observe the laws taught by Moshe [Moses]. Then, toward the end of the parsha, we are told, "And you shall do that which is right and good in the eyes of God."

What new instructions does this verse add? Surely, doing what is "right and good" is already a part of the numerous injunctions already presented. If one observes all the commandments and prohibitions set forth in the Torah, does he not accomplish what is "right and good in the eyes of God?" What new obligation does this verse apply?

Both Rashi and the Ramban understand this verse to denote a level of behavior that is lifnim mishuras hadin, above the letter of the law. To appreciate the full spirit of the law, one needs to read between the lines of the Torah, and one who does this shows a sincere desire to observe Hashem's bidding.

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