PARSHAS SHOFTIM - פרשת שופטים

"Justice, justice, should you pursue" - "צֶדֶק צֶדֶק, תִּרְדֹּף--לְמַעַן תִּחְיֶה" (Deuteronomy 16:20)

The last Mishnah in tractate Uktzin (the very end of the Talmud), teached that in the future God will cause every righteous person to inherit 310 worlds. The Holy Jew from Peshischa, zt"l, taught that the meaning of the verse "justice, justice, should you pursure, in order that you live", is that it is taught in the holy books of kabballah that the whole reason a person lives is in order to fix that which he has to fix in the world, and his life goes on until he has fixed that which he needs to fix. This is why the verse says "justice", for even if all of your ways are just, with all of that "justice", meaning that you have to make your ways even more righteous, with additional holiness. This is why it says "so you should live", that you should realize that you have not yet fulfilled your purpose in the world, and that is why you live.

(Sefer Niflaos HaYehudi p. 38)

"And the thing does not come true, and that which he (a false prophet) speaks does not come to pass, then we know that the LORD did not say this thing" - "וְלֹא-יִהְיֶה הַדָּבָר וְלֹא יָבֹא--הוּא הַדָּבָר, אֲשֶׁר לֹא-דִבְּרוֹ ה" (Deuteronomy 18:22)

Even though we see that sometimes God does turn around when a prophecy of doom is made and then after repentance it does not come to pass, we can still discern whether God actually said it or not, because even if the bad prophecy did not come true, some good thing will come that could be interpreted from the same prophecy if it is indeed true. This would be included in the words of the prophet. The words of prophets are generally proverbial as well as actual, for every true prophecy, even the most dire, includes some good interpretation for the good of the Jewish people. That is why it says concerning Balaam that God turned his curse into a blessing, for God only needed to turn Balaam's words around to make them good, but when it comes to true prophets both interpretations are always present, that any rebuke also includes blessing. Or, one could explain "and the thing did not happen and did not come to pass" that even though the full word of the prophet is not accomplished, however there is always some immediate influence on the Jewish heart, even if it is like a drop in the ocean, and this is the sign of the true prophets.

(Divrei Binah - Parshas Shoftim p. 65)

"And the two men will stand and present their opposing case before the LORD" - "וְעָמְדוּ שְׁנֵי-הָאֲנָשִׁים אֲשֶׁר-לָהֶם הָרִיב, לִפְנֵי ה', לִפְנֵי הַכֹּהֲנִים וְהַשֹּׁפְטִים, אֲשֶׁר יִהְיוּ בַּיָּמִים הָהֵם" (Deuteronomy 19:17)

There is reason to say that this is a hint to the Yetzer Hara and the Yetzer Tov, for they are always fighting over the inheritance of the two worlds, the power of Jacob and the power of Esau. Therefore, "they stand before the priests and the judges", meaning before the tzaddikim of the generation, and "they do to him as he planned to do to his brother", meaning that the Yetzer Hara planned to completely subdue the Yetzer Tov, heaven forbid, and instead the Yetzer Hara will be subdued, and this is the way "to remove the evil from your midst".

(Divrei Binah - Parshas Shoftim p. 67)

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