The verse says: "When Hashem your God cuts off the nations that you are coming there to dispossess, and you dispossess them and dwell in their land." The Torah is telling us that Hashem will remove the nations that are currently living in Eretz Yisroel, and Bnei Yisroel will inherit their land and settle there. This is setting the stage for the warnings that follow, emphasizing that even after Bnei Yisroel are successful and established in the land, they must be careful not to fall into the same corrupt practices that led to the destruction of those nations.

The verse warns: "Be careful lest you be ensnared after them, after they are destroyed from before you, and lest you inquire about their gods, saying: How did these nations serve their gods? I too will do likewise." The Torah is cautioning Bnei Yisroel not to be drawn after the ways of the nations that were destroyed, not to investigate their idolatrous practices out of curiosity or a desire to imitate them. The danger is that after seeing the nations wiped out, someone might wonder what their religious practices were and think to try them. The Torah is telling us not to even ask, 'How did they serve their gods?' because this could lead to copying their abominations. The warning is not just against actual idol worship, but even against the curiosity that could lead to it.

Rashi explains the phrase "Pen tinakesh"—lest you be ensnared. He says that Onkelos translates it as an expression of a snare or trap. However, Rashi disagrees with Onkelos' precision, noting that we do not find the letter 'nun' used in the word for snare in this way. Instead, Rashi says the root is found in words meaning confusion or agitation, as in the verse in Daniel: "V'arkevta da l'da naksan"—their joints were knocking. So here, "Pen tinakesh achareihem" means lest you become confused or agitated after them, meaning you become entangled in their ways and follow their actions. Rashi brings another example from Tehillim: "Yinakesh nosheh l'chol asher lo"—the creditor will pursue all that he has, meaning to be hounded or followed. So too here, the Torah is warning not to become entangled or swept up in the practices of the nations.

Rashi explains the phrase "Acharei hishamedam mipanecha"—after they are destroyed from before you. He says that after you see that Hashem has destroyed these nations before you, you should pay attention to why they were destroyed. It was because of their corrupt deeds. Therefore, you should not do as they did, so that others should not come and destroy you. The Torah is teaching that the destruction of these nations is a warning and lesson for Bnei Yisroel: do not repeat their mistakes, or you will suffer the same fate.

Rashi explains the phrase "Eicha ya'avdu"—how did they serve. The Torah only punishes for idol worship when it is done through the four main forms of service: slaughtering, burning incense, pouring libations, and bowing down, as it says in Shemos: "Bilti laHashem levado"—these are acts done for Hashem alone. However, the Torah teaches here that if the way of serving a particular idol is different, such as defecating before Peor or throwing a stone at Markulis, then that is considered its worship and one is liable for doing it, even if it is not one of the four standard services. But for the four main services—slaughtering, burning incense, pouring libations, and bowing down—even if it is not the usual way for that idol, one is still liable for the death penalty. The Torah is teaching the details of how idol worship is prosecuted: sometimes the specific act depends on the custom of that idol, and sometimes any of the four main acts are forbidden regardless of custom.

The verse says: "You shall not do so to Hashem your God, for every abomination of Hashem that He hates they did for their gods, for even their sons and daughters they would burn in fire for their gods." The Torah is warning Bnei Yisroel not to imitate the ways of idol worship, not to serve Hashem in the manner that the nations served their idols. The abominations that the nations did included the most horrific acts, such as burning their own children in fire as offerings to their gods. The word "gam"—also—comes to include even their fathers and mothers among those they burnt, as brought from the Tzedel HaDerech, who tells a story of a non-Jew who bound his father before his dog, which then devoured him. The dog represented the idol, either because it was made in the form of a dog or as a derogatory term. The point is that their worship was so depraved that it included burning even parents. The Torah is emphasizing how far removed these practices are from what Hashem wants, and that Bnei Yisroel must not serve Hashem in any way that resembles these abominations.

The Rashi on "Ki gam es bneihem" explains that the word gam—also—comes to include their fathers and mothers among those who were burned for idol worship. Rabbi Akiva said, "I once saw a non-Jew who bound his father before his dog, and the dog devoured him." The teacher explains that the dog here represents the idol, either because the idol was made in the form of a dog or as a derogatory term. The act of the dog eating the father means that the non-Jew burned his father in fire before the idol. This is brought from the Tzedel HaDerech.

The verse says: "Es kol ha-davar asher anochi metzaveh eschem, oso tishmeru la'asos, lo tosef alav v'lo tigra mimenu"—Everything that I command you, you shall be careful to do; you shall not add to it nor subtract from it. The teacher reads and translates the verse, emphasizing that we are commanded to keep everything Hashem commands, not to add or subtract from the mitzvos. He then transitions to Rashi's explanation.

On the phrase es kol ha-davar, Rashi explains: "kalah kechamurah"—the less significant commandments as well as the more significant ones. The teacher notes this is from the Sifrei, and that we are to be careful with all mitzvos, not just the ones we might consider important.

On tishmeru la'asos, Rashi says this is to attach a negative commandment to the positive commandments mentioned in this parsha. The teacher explains that wherever the Torah uses the language of hishamer (beware), it is an expression of a negative commandment. However, lashes are not incurred for infringing a prohibition when the term hishamer is attached to a positive commandment.

The verse "lo tosef alav"—you shall not add to it—Rashi gives examples: placing five totafos (compartments) in tefillin instead of four, using five species for the lulav instead of four, or reciting four blessings in birchas kohanim instead of three. The teacher reads and explains these examples, showing that adding to the mitzvos is also forbidden.

The verse says: "Ki yakum bekirbecha navi o cholem chalom v'nasan eilecha os o mofes"—If there will arise among you a prophet or a dreamer of dreams, and he gives you a sign or a wonder. The teacher translates and explains: the word os means a sign in the heavens, as in the case of Gideon who asked for a sign from the angel, and it was shown by dew on the fleece. The word mofes means a wonder on the earth. The teacher elaborates that even if such a person performs a sign or wonder, you should not listen to him if he tells you to go after other gods. The Torah says Hashem is testing you to know if you truly love Him. The teacher continues to read and translate the following verses, explaining that you must not heed the words of such a prophet or dreamer, for Hashem is testing you. You are to follow Hashem, fear Him, keep His commandments, listen to His voice, serve Him, and cleave to Him. The false prophet or dreamer must be put to death because he spoke falsehood about Hashem, who redeemed you from Egypt, to lead you astray. The teacher continues with the laws of the mesis—the one who entices others to idolatry—explaining the Torah's commands not to have mercy, not to shield, and to be the first to carry out the punishment. He also discusses the laws of the wayward city (ir hanidachas), the requirement for thorough investigation, and the destruction of the city and its spoils if found guilty. The teacher further explains Rashi's comments on these verses, including the requirement for seven investigations in court, the exclusion of Jerusalem from the law of the wayward city, and the meaning of various terms in the context of these laws. He details the process of inquiry and the lessons derived from the multiple expressions of investigation in the Torah, as well as the practical questions judges would ask witnesses. The teacher concludes with the idea that as long as there is idol worship in the world, there is anger in the world.

Rashi explains on the words, "Ve'nosan eilecha os"—and he gives you a sign—that the word os refers to a sign in the heavens. This is like what is stated regarding Gideon in Shoftim, where Gideon says, "V'asisa li os"—do a sign for me. And it further says, "Yehi na chorev el ha-gezeh"—let it be dry only upon the fleece, and upon all the ground let there be dew. So, the sign is something in the heavens, as we see in the story of Gideon.

The verse says, "O mofes"—or a wonder—this refers to a sign on the earth. Even if a prophet or a dreamer gives you a sign in the heavens or a wonder on the earth, you should not listen to him if he tells you to go after other gods. The teacher explains that even though this person can perform miracles or wonders, you are not to heed him. And if you ask, why does Hashem give him the power to do these signs? The Torah answers, "Ki menaseh Hashem Elokeichem eschem"—because Hashem your God is testing you. The purpose is to test whether you truly love Hashem with all your heart and soul. So, the ability to perform a sign or a wonder is not proof of truth; it is a test of your loyalty to Hashem.

The verse says, "Uva ha'os ve'hamofes asher diber eilecha leimor, neilecha acharei elohim acheirim asher lo yedatem vena'avdem"—and the sign or the wonder of which he spoke to you happens, and he says, 'Let us go after other gods which you have not known and let us worship them.' The teacher reads and translates this, emphasizing that even if the sign or wonder comes true, if the message is to go after other gods, you are not to follow it. The focus is on the content of the message, not the miracle itself.

The verse says, "Lo tishma el divrei hanavi hahu o el cholem hachalom hahu ki menaseh Hashem Elokeichem eschem lada'as hayeshchem ohavim es Hashem Elokeichem bechol levavchem uvechol nafshechem"—you shall not heed the words of that prophet or that dreamer of a dream, for Hashem your God is testing you to know whether you really love Hashem your God with all your heart and with all your soul. The teacher explains that this is the answer to why Hashem allows such a person to perform signs or wonders: it is a test of your loyalty and love for Hashem. The sign is not proof; the real test is whether you remain faithful to Hashem even in the face of miracles performed by someone who tells you to serve other gods.

The verse says, "Acharei Hashem Elokeichem teileichu ve'oso tirau ve'es mitzvosav tishmeru uvekolo tishme'u ve'oso ta'avodu uvo tidbakun"—you should follow Hashem your God, fear Him, keep His commandments, listen to His voice, serve Him, and cleave to Him. The teacher explains each phrase: 'Keep His commandments' refers to the Torah of Moshe; 'listen to His voice' refers to the voice of the prophets; 'serve Him' refers to service in the sanctuary; and 'cleave to Him' means to cleave to His ways, such as bestowing kindness, burying the dead, and visiting the sick, just as Hashem Himself did. The teacher elaborates that these are practical ways to emulate Hashem's attributes and actions.

Rashi explains on the words, "Ve'es mitzvosav tishmeru"—and keep His commandments—that this refers to the Torah of Moshe. The teacher clarifies that this is not just any commandment, but specifically the Torah given through Moshe Rabbeinu.

Rashi explains on the words, "Uvekolo tishme'u"—and listen to His voice—that this refers to the voice of the prophets. The teacher points out that this means listening to the words of the prophets who speak in the name of Hashem.

On the phrase "Ve'oso sa'avodu" – "and you shall serve Him" – Rashi explains that this refers to serving Hashem in His sanctuary, meaning in the Beis HaMikdash. The teacher clarifies that this is the meaning of the verse: the service of Hashem is specifically in the Mikdash, the sanctuary.

The verse says, "U'vo tidbakun" – "and to Him you shall cleave." Rashi explains that this means to cleave to His ways. The teacher elaborates that this means to emulate Hashem's ways, such as performing acts of kindness, burying the dead, and visiting the sick, just as Hashem Himself did. The teacher lists these examples, emphasizing that we are to follow Hashem's example in these areas: bestowing kindness, burying the dead, and visiting the sick, as the Holy One, blessed be He, did.

This verse discusses the false prophet or dreamer of dreams who is to be put to death because he spoke "sara" – falsehood – against Hashem, your God, who brought you out of Egypt and redeemed you from the house of bondage, to lead you astray from the way Hashem commanded you to go. The teacher reads and explains that the Torah is very strict about someone who tries to lead others astray, especially after Hashem redeemed us from Egypt. The verse concludes with the command to remove the evil from your midst, emphasizing the seriousness of this transgression and the need to eradicate such evil from the community.

On the word "sara" – Rashi explains that this means something that is removed from the world, something that neither existed nor was created, and which Hashem never commanded to be said. The teacher clarifies that "sara" refers to a message or prophecy that is completely false and baseless, not something that Hashem ever instructed or intended.

On the phrase "ve'hafdecha mi'beis avodim" – "and redeemed you from the house of bondage" – Rashi says that even if Hashem had no other claim on you except that He redeemed you, that alone would be enough to demand your obedience. The teacher explains that the act of redemption from Egypt is itself sufficient reason for us to be loyal and obedient to Hashem, even if there were no other obligations.

The verse describes a situation where someone very close to you – your brother, your son, your daughter, the wife of your embrace, or your friend who is as your own soul – tries to entice you in secret, saying, "Let us go and worship other gods that neither you nor your fathers have known." The teacher explains that the Torah specifies those who are most dear to you to show that even if someone as close as your own family tries to entice you to idolatry, you must not listen. Rashi, as explained by the teacher, says that the term "yisisecha" – "entices you" – always denotes incitement, as found elsewhere in Tanach. The Torah lists these close relationships to emphasize that if you must resist even them, how much more so anyone else. The phrase "eshet cheikecha" – "the wife of your embrace" – refers to one who is attached to you, and "asher kenafshecha" – "who is as your own soul" – refers to your father. The Torah is speaking in the common case, as usually such enticement happens in secret. The teacher also notes that the Torah is highlighting the embarrassment and shame in abandoning the traditions of one's ancestors, as even the nations do not neglect what their fathers handed down, yet here someone is telling you to abandon your heritage. The verse continues to describe the severity of the prohibition and the need to resist such enticement, no matter how close the relationship.

Rashi explains on the words "Ki Yasitcha" that the term hasasah always means incitement or provocation. He brings a proof from the verse in Shmuel Alef, where it says, "Im Hashem hisischa bi"—if Hashem has incited you against me. The word hasasah means to incite or provoke someone to do something, to tempt him to act in a certain way. Rashi also notes that in the vernacular, the word is translated as 'to persuade' or 'to incite' someone to do something.

Rashi explains that when the verse says "Achicha"—your brother—it refers specifically to your brother from your father. So, the word achicha here means a paternal brother.

When the verse says "O ben imecha"—or the son of your mother—this refers to your maternal brother. The Torah is specifying both types of brothers: those from your father and those from your mother.

Rashi explains that the word "Cheikecha"—your embrace—refers to the one who lies in your embrace and is attached to you. He brings the example of a wife who is close and bonded to you. Rashi further explains that the word mechuka means attached or clinging, and he brings a proof from Yechezkel, where it says "umecheik ha'aretz," referring to the base of the altar that is firmly affixed in the ground. So, the term means something that is closely attached or bonded.

On the words "Asher kenafshecha"—who is as your own soul—Rashi explains that this refers to your father. The Torah is specifying those who are most beloved to you, and if the Torah warns you not to listen even to those who are so dear, how much more so should you not listen to others who try to persuade you to idolatry.

Rashi explains on the word "Baseter"—in secret—that the Torah is speaking in the usual manner, because the words of a mesis (one who incites to idolatry) are always said in secret. He brings a proof from Shlomo HaMelech in Mishlei, who describes the enticer as acting in the twilight, in the evening, in the blackness of night and darkness. This shows that the enticer always tries to persuade in secret, not openly.

On the words "Asher lo yadata ata va'avosecha"—which neither you nor your fathers have known—Rashi explains that this is a great disgrace for you. Even the nations of the world do not abandon the traditions that their fathers handed down to them, and here this person is telling you to abandon what your own fathers have given you. It is considered a major embarrassment to be told to forsake your heritage when even other nations are loyal to theirs.

The verse says, "From the gods of the nations that are around you, whether near to you or far from you, from one end of the earth to the other end of the earth." Rashi explains that the Torah specifies both those that are close and those that are distant to teach you that just as there is no substance to the gods that are close to you and you know about them, so too there is no substance to those that are distant. Rashi further explains that the phrase "from one end of the earth to the other end of the earth" refers to the sun and the moon and the hosts of the heavens, which travel from one end of the world to the other. The Torah is emphasizing that no matter how far or exotic these gods may seem, they are equally empty and meaningless.

Rashi asks, why does the verse specify both those gods that are close to you and those that are distant? The answer is that the Torah is teaching you that just as there is no substance to the gods that are close to you—those you know about—so too, there is no substance to those that are far away. In other words, if you know that the ones near you are false and have no reality, you can be sure that the distant ones are the same. The Torah is making this point so you shouldn't think that maybe the distant ones are more powerful or real just because you don't know them. The same lack of substance applies to both.

Rashi explains that the phrase 'from the end of the earth' refers to the sun, the moon, and the armies of the heavens. These are heavenly bodies that travel from one end of the world to the other. In other words, the Torah is including even the celestial bodies that people might worship, emphasizing that even these are not to be followed or worshipped.

This verse is a series of prohibitions regarding someone who tries to entice you to idolatry. The Torah says: 'You shall not desire him, and you shall not listen to him; you shall not pity him, nor have mercy on him, nor shield him.' The teacher explains that you are not allowed to have any longing or affection for such a person. Even if he pleads for his life, you are not to listen to him or forgive him. You are not to have pity or mercy on him, and you are not to try to find merit in his favor. If you know something that will make him guilty, you are not allowed to keep quiet or cover up for him. The Torah is very strict about not showing any leniency or compassion to someone who tries to lead others to idolatry.

Rashi comments on the phrase 'Lo soave lo'—'You shall not desire him.' Rashi explains that this means you should not have any longing or affection for him. Do not love him. The Torah says elsewhere, 'Ve'ahavta l'reiacha kamocha'—you shall love your fellow as yourself—but for this person, you are not to love him. The Torah is making an exception in the case of someone who tries to entice others to idolatry: the usual commandment to love your fellow does not apply here.

The verse 'Ve'lo sishma eilav'—'You shall not listen to him'—means that even if he pleads for his life and asks you to forgive him, you are not allowed to listen or forgive. The teacher explains that normally, if someone is in trouble, the Torah says 'Azov ta'azov imo'—you shall surely help him. But in this case, you are not to help or have compassion for him.

The verse says, 'Ve'lo sachos einecha alav'—'Do not let your eye pity him.' The teacher explains that normally, the Torah says, 'Lo sa'amod al dam re'echa'—you shall not stand idly by the blood of your fellow, meaning you should help someone in danger. But here, you are not to have pity or compassion for the one who entices others to idolatry.

The verse says, 'Ve'lo sachmol'—'Do not have mercy.' The teacher explains that this means you should not try to find merit in his favor. In other words, do not look for arguments to acquit him or to lessen his guilt. The Torah is telling you not to be lenient or merciful in judgment for someone who tries to lead others astray.

The verse says, 'Ve'lo sechase alav'—'Do not shield him.' The teacher explains that if you know something that will make him guilty, you are not allowed to keep quiet. You cannot cover up for him or withhold evidence that would lead to his conviction. The Torah is very strict that you must not protect or shield someone who tries to entice others to idolatry.

The verse says, "Ve'lo sechase olov"—you shall not cover for him. The teacher explains that if you know something that will make him guilty, you are not allowed to just keep quiet. You must not shield him or withhold information that would lead to his conviction. This is part of the Torah's instructions regarding someone who tries to entice others to idolatry; you are not permitted to protect him by silence if you know of his guilt.

The verse states, "Ki horog tehargenu, yadcha tiheyeh bo barishona lehamiso, veyad kol ha'am ba'achrona"—you shall surely kill him; your hand shall be the first against him to put him to death, and afterwards the hand of all the people. The teacher explains that this means the person who was incited or tempted is the one who must be the first to carry out the execution. It is a mitzvah for the one who was the target of the enticement to be the first to act. If he does not succeed in killing him, then others should do so, as the verse continues, 'and the hand of all the people afterwards.' This is the Torah's way of emphasizing the seriousness of the crime and the communal responsibility to remove such evil from among the people.

On the words "ki horog tehargenu," Rashi explains: If he exited from beis din acquitted, then bring him back for conviction if new evidence arises. But if he has gone out of beis din convicted, do not return him for acquittal. The teacher elaborates that this means if the court originally found him innocent but later evidence comes to light that would make him guilty, he can be retried and convicted. However, if he was already convicted and sentenced, you do not reopen the case to try to acquit him. This is part of the legal process for dealing with someone who entices others to idolatry.

The verse says, "Yadcha tiheyeh bo barishona"—your hand shall be the first against him. The teacher explains that it is a mitzvah for the person who was incited to be the first to execute the punishment. If he does not die by that person's hand, then he should be killed by others, as it says, 'and the hand of all the people afterwards.' This demonstrates the importance of the direct victim being involved in the punishment, but if not, the community as a whole must ensure justice is carried out.

The verse says, "Uskalto ba'avonim vames, ki bikesh lehadichacha me'al Hashem Elokecha hamotzi'acha me'eretz Mitzrayim mibais avadim"—you shall stone him with stones so that he dies, because he sought to lead you astray from Hashem your God, who brought you out of the land of Egypt, out of the house of bondage. The teacher explains that the punishment for someone who tries to entice others to idolatry is stoning, because he attempted to turn you away from Hashem, who redeemed you from Egypt and from slavery. This emphasizes the gravity of the sin and the reason for such a severe punishment: it is a betrayal of the God who saved the Jewish people from bondage.

The verse states, "V'chol Yisroel yishme'u v'yiraun, v'lo yosifu la'asos kadovor hara hazeh b'kirbecha"—and all Israel shall listen and fear, and they shall no longer do such an evil thing in your midst. The teacher explains that the public execution serves as a deterrent, so that all of Israel will hear and be afraid, and will not repeat such evil acts. The Torah wants to ensure that the community learns from this and refrains from following in the footsteps of those who try to lead others astray.

The verse says, "Ki tishma b'achas arecha asher Hashem Elokecha nosein lecha lasheves shom leimor"—if you hear in one of your cities which Hashem your God is giving you to dwell there, saying... The teacher explains that this introduces the laws of the ir hanidachas, the wayward city. If you hear that people in one of your cities have been led astray to worship other gods, this is the beginning of the process described in the following verses. The Torah specifies that it must be a city given to you to dwell in, which, as Rashi explains elsewhere, excludes Yerushalayim because it was not apportioned as a dwelling place for any particular tribe.

Rashi explains on the phrase, "to dwell there," that this comes to exclude Yerushalayim. Yerushalayim was not given as a dwelling place for any particular tribe. In other words, when the verse says "to dwell there," it is referring to other cities, but not Yerushalayim, because Yerushalayim was not apportioned as a permanent dwelling for any one tribe.

When the verse says, "If you hear in one of your cities... to dwell there, saying, 'Unfaithful men have gone forth from among you,'" the teacher explains that this is referring to a report that comes out about people who have led others astray. The phrase "saying, 'They have gone out'" means that people are reporting that certain individuals have left and have enticed the inhabitants of their city to worship other gods. The teacher emphasizes that the verse is describing the process by which the city becomes suspected of idolatry, starting with the report that certain people have gone out and led others astray.

The verse states: "Unfaithful men have gone forth from among you and have led the inhabitants of their city astray, saying, 'Let us go and worship other gods which you have not known.'" The teacher reads and translates the verse, explaining that it describes a situation where certain men from within the city entice others to worship foreign gods. The phrase "which you have not known" is highlighted as referring to gods that are unfamiliar to the Jewish people. The teacher notes that the verse is setting up the scenario for the laws of the wayward city, where the inhabitants are led astray by members of their own community.

Rashi explains on the words "b'nei b'li-ya'al" that this means "without a yolk"—they have thrown off the yolk of Heaven. In other words, these are people who have removed themselves from the service of Hashem, rejecting His authority. The teacher quotes Rashi: "b'li oil, without a yolk, sheporku uloy shelmokim, that they have removed the yolk of Hashem."

Rashi comments on the word "anoshim"—men—and explains that this excludes women. The teacher says, "anoshim, zogda Rashi, v'loy noshim, but not women." This means that the law of the wayward city applies only if the instigators are men, not women.

Rashi explains on the phrase "yoshvei irom"—the inhabitants of their city—that this excludes people from other cities. The teacher says, "yoysh v'irom, those who sit in their cities, zogda Rashi, v'loy yoysh v'ir acheres, but not people that sit in other cities." Rashi continues: "From here the Rabbis said, it does not become an ir hanidachas—a wayward city—until it was led astray by men, and those who are leading astray were part of this city." In other words, for a city to be judged as a wayward city, the instigators must be men from within the city itself, not outsiders or women.

The verse says: "And you shall inquire and investigate and ask thoroughly, and behold it is true, the matter is certain, that such an abomination has been committed in your midst." The teacher reads and translates the verse, explaining that the Torah requires a thorough investigation before acting against the city. The process involves inquiring, investigating, and asking thoroughly to establish the truth and certainty of the matter. Only if it is confirmed that such an abomination—idolatry—has been committed, does the law of the wayward city apply.

Rashi explains on the words "v'dorashta v'chokarta v'sha'alta heiteiv"—you shall inquire, investigate, and ask thoroughly—that from here our Rabbis learned the laws of seven investigations in a court of law. The teacher elaborates: Since the scripture uses multiple expressions of investigation here, there are three expressions in this verse: drisha (inquiry), hakira (investigation), and heiteiv (thoroughly). The term sha'alta (ask) is not counted as one of the seven investigations, but from it, the cross-examinations (bedikos) are derived. Elsewhere, in the case of collusive witnesses, it says, "and the judges shall inquire thoroughly," adding two more expressions. And still elsewhere, in the case of idolatry, it says, "and you shall inquire thoroughly," adding two more. Thus, all together, there are seven investigatory expressions, demonstrating the law of seven investigations. The teacher further explains that our Rabbis learned a gezeira shava—an inference from an identical word in two passages—which teaches us that the laws in one passage apply to the other as well. From the words heiteiv, heiteiv, it is as if all seven are written in the context of the wayward city, as well as in the cases of collusive witnesses and individuals who worship idols. The judges would ask the witnesses the following seven questions: In what Shemitah cycle was the crime committed? In what year? In what month? On what day of the month? On what day of the week? In what hour? In what place? This is the full explanation of Rashi on this verse as given by the teacher.

The verse says, 'You shall surely strike down the inhabitants of that city with the edge of the sword. Destroy it and all that is in it, and its livestock, with the edge of the sword.' The teacher explains that if you hear in one of your cities that Hashem your God is giving you to dwell there, that unfaithful men have gone forth from among you and led the inhabitants of their city astray, saying, 'Let us go and worship other gods,' then you are to inquire and investigate thoroughly. If it is found to be true, you must strike down the inhabitants of that city with the sword, destroy it and everything in it, including the livestock, with the sword. This is the Torah's command regarding a city that has been led astray to idolatry, known as an 'ir hanidachas.' The destruction is total, and nothing is to be spared.

On the words Hakei sakei—'You shall surely strike down'—Rashi explains: If you are not able to kill them with the prescribed death penalty written for them, then kill them with another form of execution. In other words, if the specific method of execution cannot be carried out, you must still ensure their death by another means.

The verse says, 'And you shall collect all its spoils into the midst of its open square, and burn with fire the city and all its spoil, completely, for Hashem your God. And it shall be a heap of destruction forever, never to be rebuilt.' The teacher explains that after destroying the inhabitants and their livestock, all the spoils of the city are to be gathered into its central square. Then, the entire city and all its spoils are to be burned with fire, as a complete offering to Hashem. The city is to remain a heap of ruins forever and is never to be rebuilt. This is the Torah's way of ensuring that the memory and existence of such a city, which was led astray to idolatry, is utterly erased.

On the words LaHashem Elokecha—'for Hashem your God'—Rashi explains: This means for His name and for His sake. The burning of the city and its spoils is not for any personal benefit, but rather as an act dedicated entirely to Hashem, to sanctify His name and remove the abomination from among the people.

The verse says, 'And nothing that is doomed to destruction shall cling to your hand, so that Hashem may turn from His fierce anger and grant you compassion, and be compassionate with you and multiply you, as He swore to your forefathers.' The teacher explains that after the destruction of the city and its spoils, you are not to take anything from what was destroyed for yourself. Nothing from the cheirem—the banned or doomed property—should remain in your possession. The reason is so that Hashem will turn away His anger from you, grant you compassion, be compassionate with you, and increase you as He promised your ancestors. The implication is that taking anything from the cheirem would prevent Hashem's compassion and blessing from resting upon you.

On the words Lema'an yashuv Hashem mecharon apo—'so that Hashem may turn from His fierce anger'—Rashi explains: As long as there is idol worship in the world, there is anger in the world. In other words, the presence of idolatry brings about Hashem's anger, and only by removing it completely can His anger be turned away.

This verse says, "For you shall listen to the voice of Hashem your God, to keep all His commandments that I command you this day, to do what is proper in the eyes of Hashem your God." The teacher explains that this is a concluding statement, emphasizing the importance of listening to Hashem's voice and keeping all the mitzvos, both the less significant and the more significant ones. He notes that the Torah is telling us to be careful to do everything that is commanded, and not to add or subtract from the mitzvos. For example, one should not put five compartments in tefillin instead of four, or use five species in the lulav instead of four, or recite four blessings in the blessing of the kohanim instead of three. The teacher also mentions that the phrase "to do what is proper in the eyes of Hashem your God" means to act in a way that is upright and correct according to Hashem's standards.

He further elaborates that this statement attaches a negative commandment to the positive commandments mentioned in this parsha. Wherever the Torah uses the word "shamer" (to guard or keep), it is an expression of a negative commandment, but lashes are not incurred for infringing a prohibition when the term "shamer" is attached to a positive commandment.

The teacher then continues to summarize the following pesukim and Rashis, explaining the laws of not listening to false prophets, the requirement to investigate thoroughly when there is a report of idolatry, and the importance of not having any longing or love for those who try to lead others astray. He describes the process of inquiry and investigation that the judges must perform, including the seven investigatory questions they must ask witnesses: in what Shemitah cycle, year, month, day of the month, day of the week, hour, and place the crime was committed. He also explains that the Torah specifies those who are dear to you, such as your brother, son, daughter, wife, or close friend, to teach that if even those closest to you try to entice you to idolatry, you must not listen to them or have pity on them.

Finally, the teacher emphasizes that the Torah is commanding us to do what is upright and proper in the eyes of Hashem, and that as long as there is idol worship in the world, there is anger in the world. The verse is a call to complete loyalty and careful observance of Hashem's commandments, without deviation or compromise.