דברים - שופטים - יח:יד-יט:יג - חמישי

The verse says: "For these nations that you are inheriting, they listen to the meonenim and to the kosmim"—meaning, the nations that you are driving out of the land, they pay attention to sorcerers and diviners. "But you, not so did Hashem your God give to you." In other words, Hashem did not give you the same way of seeking guidance as these nations. The Jewish people are not supposed to turn to these forms of sorcery or divination for direction. Instead, Hashem provides a different way, as will be explained in the following verses.

Rashi explains: "Not so did Hashem your God give to you"—meaning, not to listen to the meonenim and kosmim, the sorcerers and diviners. Why? Because Hashem rested His Divine Presence on the prophets, and also gave the Jewish people the urim v'tumim—the special breastplate of the Kohen Gadol that provided answers from Hashem. So, instead of turning to sorcery, the Jewish people have prophecy and the urim v'tumim as their source of guidance.

The verse says: "A prophet from among you, from your brothers, like me, Hashem your God will set up for you. To him you shall listen." This means that Hashem will establish a prophet from within the Jewish people, someone who is one of your own, just like Moshe. The people are commanded to listen to this prophet, as he will be the one to convey Hashem's word to them.

Rashi explains: "From among you, from your brothers, like me"—just as I, Moshe, am from among you, from your brothers, so too Hashem will set up a prophet in my place. This is not just about Moshe, but applies from one prophet to the next: each prophet is chosen from among the Jewish people to take the place of the previous one. The chain of prophecy continues within the nation, with each new prophet coming from among the people.

The verse continues: "According to all that you asked from Hashem your God at Chorev, on the day of the gathering, saying: 'I do not want any longer to hear the voice of Hashem my God, and this great fire, let me not see anymore, so that I will not die.'" This refers to the time at Har Sinai, when the Jewish people experienced the revelation and were overwhelmed by the voice of Hashem and the fire. They asked Moshe to be the intermediary, so they would not have to hear directly from Hashem and risk dying from the intensity of the experience.

The verse says: "And Hashem said to me: They have done well in what they have spoken." Hashem agreed with the people's request, saying that it was good that they asked for an intermediary, a prophet, to speak to them instead of hearing directly from Hashem. This sets the stage for the institution of prophecy among the Jewish people, where the prophet conveys Hashem's word to the nation.

The verse says: "A prophet I will stand up for them from among their brothers, like you, and I will place My words in his mouth, and he will speak to them all that I will command him." Hashem promises to establish a prophet from among the Jewish people, just like Moshe. Hashem will put His words into the prophet's mouth, and the prophet will speak to the people everything that Hashem commands. This is the foundation of prophecy in the Jewish nation: direct communication from Hashem through a chosen individual, who relays Hashem's instructions to the people.

This verse says, "And it will be, the man who does not listen to My words that he speaks in My name, I will exact from him." The teacher explains that this means if a person does not listen to the words of the prophet, the punishment is not given by a human court, but rather Hashem Himself will take retribution. The teacher elaborates that this is called 'by the hands of Heaven.' As the verse states, "Anochi Edrosh Me'imo"—I will be the one to exact from him. This is contrasted with other cases where the court administers punishment, but here, Hashem Himself will deal with the person who does not heed the prophet's words.

This verse discusses the case of a false prophet: "But the prophet who will intentionally speak a word in My name that I did not command him to speak, or who speaks in the name of other gods, that prophet shall die." The teacher explains that there are two categories here: one is a prophet who says something in Hashem's name that Hashem did not command him to say, and the other is someone who prophesies in the name of other gods. Even if the false prophet gets the halacha correct—if he prohibits what is prohibited and permits what is permissible—if he claims it is prophecy from Hashem when it is not, or if he prophesies in the name of other gods, he is liable for death. The teacher adds that the death penalty here is strangulation, and this is carried out by a human court. There are three types of false prophets who are executed by a court: one who prophesizes something he did not hear (he makes it up), one who says something that was told to another prophet but not to him, and one who prophesizes in the name of idolatry. However, if a prophet withholds a prophecy, or if someone transgresses the words of a prophet, or even if the prophet himself does not follow his own prophecy, their punishment is by the hands of Heaven, not by a human court.

On the phrase "Asher lo tzivisiv ledaber"—that I have not commanded him to speak—Rashi explains: this means that Hashem did not tell this prophet to say it, but He did command another prophet to say it. So, if a prophet says something that was really told to his friend, another prophet, but not to him, he is still considered a false prophet and is liable for punishment.

On the phrase "V'asher yedaber b'shem elohim acherim"—and if he speaks in the name of other gods—Rashi says that even if he gets the halacha correct, if he prohibits what is prohibited and permits what is permissible, but he does so in the name of other gods, he is still liable for death. The teacher emphasizes that the correctness of the ruling does not matter; if he attributes it to other gods, he is a false prophet and is punished accordingly.

On the word "Umes"—and he shall die—Rashi explains that the death penalty for a false prophet is strangulation. There are three types of false prophets whose death is carried out by a human court: one who prophesizes something he did not hear (he makes it up), one who says something that was told to another prophet but not to him, and one who prophesizes in the name of idolatry. However, if a prophet withholds his prophecy, or if someone transgresses the words of a prophet, or even if the prophet himself does not listen to his own prophecy, their death is by the hands of Heaven, not by a human court. This is based on the verse, "Anochi Edrosh Me'imo"—I will be the one to exact from him.

This verse says, "And if you say in your heart, how will we know the matter that Hashem has not spoken?" The teacher explains that in the future, people will ask: how can we tell if a prophet is speaking the truth or not? He brings the example of Chanan ben Azur, who prophesied that the vessels of the house of Hashem would be returned from Bavel very quickly, while Yirmiyahu was saying the opposite—that all those items would end up in Bavel. The question is, whom do you believe? The verse is addressing this dilemma: how do we know if a prophet is genuine or false?

Rashi explains that the verse is referring to a future situation, when you will say in your heart, as will happen when Chananya ben Azur comes and prophesies, 'Behold, the vessels of the house of Hashem will be returned from Bavel now, very quickly.' This is what is described in Yirmiyahu chapter 27, verse 16. At that time, Yirmiyahu is standing and crying out regarding the pillars, the sea, and the rest of the vessels that did not go into exile with Yechonya. He says, 'They will be brought to Bavel,' as it says in Yirmiyahu 27:22, together with the exile of Tzidkiyahu. The point is that there will be a situation where two prophets appear to contradict each other, and the people will wonder whom to believe. This is the context for the Torah's warning about how to discern a true prophet from a false one.

The verse says: 'That which the prophet will speak in the name of Hashem, and the matter does not happen and does not come, that is the matter that Hashem did not speak. The prophet spoke it wantonly; do not be afraid of him.' The teacher explains that if a prophet says something will happen and you see that it does not come to pass, that is the sign that Hashem did not speak through him. The Torah is telling us that if a prophet makes a prediction about the future and it does not materialize, then he is not a true prophet. You should not be afraid of him, meaning you do not have to listen to him or fear any punishment for disregarding his words, because he is not speaking in the name of Hashem.

Rashi explains: If the prophet says, 'This thing is destined to come upon you,' and you see that it does not come, that is the matter that Hashem did not speak, and you should kill him. But if you will say, this only applies when someone prophesies about what will happen in the future, so you can see that it does not happen. What about if he comes and says, 'Do such and such, and I am saying it by the word of Hashem'? In that case, we have already been commanded that if he comes to push you away from even one of the commandments, you should not listen to him. Unless he is an expert for you, meaning you know for certain that he is a complete tzaddik. For example, Eliyahu on Mount Carmel, who brought a sacrifice on a private altar at a time when such altars were forbidden, but he did it in order to strengthen the Jewish people and to address the needs of the time and to make a protective fence. Everything depends on the needs of the hour and to prevent breaches in observance. That is why it is written, 'To him you shall listen.' The teacher elaborates that the Torah is giving us the criteria for when to listen to a prophet and when not to, and that even if a prophet tells you to transgress a commandment, you do not listen unless it is a unique situation like Eliyahu, who was a proven tzaddik acting for the sake of Heaven.

The verse says, 'Do not be afraid of him.' The teacher explains that this means you should not hold yourself back from coming to testify against him or to teach about his guilt. Do not be afraid that you will be punished for taking action against him, because you are doing what is right. The Torah is telling you not to have any fear or hesitation in dealing with a false prophet; you are not to worry about any consequences for exposing him or punishing him as required.

The verse says: 'When Hashem your God will cut off the nations whose land Hashem your God gives you, and you inherit them and dwell in their cities and in their houses.' The teacher explains that this is referring to when Hashem will remove the nations from the land and give it to the Jewish people as an inheritance. You will then settle in their cities and homes. This is the context for the following mitzvah about the cities of refuge, which only applies once the land is conquered and settled.

The verse says: 'Three cities you shall separate for yourself within your land, which Hashem your God gives you to inherit.' The teacher explains that you are to designate three cities of refuge within the land that Hashem is giving you. These cities are to be set aside as places where someone who kills unintentionally can flee for safety. The teacher will elaborate further in the following verses about how these cities are to be established and their purpose.

The verse says, "Prepare the road for yourself, and you shall divide into three parts the boundary of your land that Hashem your God is giving you, and it will be for any murderer to flee there." The teacher explains that this means you should set up the roads and make sure they are ready, so that anyone who needs to run to the city of refuge can get there easily. The Torah is instructing that the land should be divided in such a way that the boundaries are clear and accessible, and that the murderer—meaning someone who killed unintentionally—will be able to escape to these cities. The verse is emphasizing the importance of preparing the way and dividing the land so that these cities are reachable for anyone who needs them.

On the words "Tachin Lecha HaDerech"—prepare the road for yourself—Rashi says that there were signs posted at the crossroads that said, "Miklat, Miklat"—city of refuge, city of refuge. The teacher explains that this means there were actual signs at every intersection pointing the way to the city of refuge, so that someone running there would know exactly where to go. The Torah wanted to make it as easy as possible for someone who needed to escape to a city of refuge to find his way without confusion or delay.

On the phrase "Veshelashta Es Gevul Artzecha"—you shall divide into three parts the boundary of your land—Rashi explains that from the very beginning of the border of Eretz Yisrael until the first city of refuge, it should be the same distance as from the first to the second, and from the second to the third. Likewise, from the third city to the opposite border of Eretz Yisrael should also be the same distance. The teacher elaborates that this means the cities of refuge were spaced out equally throughout the land, so that no matter where someone was, he would have an equal opportunity to reach a city of refuge. The Torah is being very precise to ensure fairness and accessibility for anyone who needs to flee.

The verse says, "And this is the case of the killer who will flee there and live: one who strikes his friend without knowledge, and he was not his enemy from yesterday and the day before." The teacher explains that this is talking about someone who kills another person accidentally, without any prior hatred or enmity. The Torah is making it clear that the city of refuge is only for someone who did not hate the victim previously, not for someone who had a grudge or was looking for revenge. The verse is setting the criteria for who qualifies to run to the city of refuge and be protected there.

The verse describes a specific case: if someone goes with his friend into the forest to chop wood, and as he swings the axe to cut down a tree, the iron flies off the handle and hits his friend, causing him to die, then the killer should flee to one of these cities and live. The teacher explains that this is an example of an accidental killing—there was no intention to harm, but through an accident, the iron part of the axe came off and killed his friend. The Torah is giving a practical scenario to illustrate who is considered an accidental killer and who is eligible to flee to the city of refuge for protection.

On the words "V'nidcha Yado"—his hand slipped—Rashi explains that this means when he came to bring down the axe on the wood, his hand slipped. The Targum says, "V'tismarig Yadei"—his hand slipped. The teacher clarifies that this is the language of his hand being dislodged or slipping, causing the axe to fall. He brings a proof from Shmuel Beis, where the Targum Yonason uses a similar expression: "Ari Margohi Turaya"—his hand slipped from the oxen. The point is that the Torah is describing a true accident, where the person had no intention to harm, but his hand slipped at the moment of impact.

On the words "V'nashal HaBarzel Min HaEitz"—the iron flew off the wood—Rashi brings two explanations from the Sages. Some say that the iron part of the axe slipped off its handle. Others say that a piece of iron broke off from the wood being chopped, and that piece flew and killed the person. The teacher explains that either way, the Torah is describing an accidental death: whether the iron came off the axe handle or a piece of iron broke off from the tree, the result was the same—an unintended killing. This further clarifies the kind of accident that would qualify someone to run to the city of refuge.

This verse is discussing the concern that the redeemer of the blood, the goel hadam, might pursue the killer—meaning the accidental killer who is running to the city of refuge. The Torah is worried that if the road is too long, the goel hadam will become heated in his heart, meaning he will be angry and emotional over the death of his relative, and he will catch up to the killer and strike him, taking his life. The verse emphasizes that this would be a tragedy, because the killer does not deserve the death penalty—he is not someone who hated the victim from before, not from yesterday or the day before. In other words, this was not a premeditated act; there was no prior enmity. The Torah is explaining the importance of making sure the cities of refuge are accessible, so that the accidental killer can get there safely and not be killed by the avenger, since he is not truly guilty of murder deserving of death.

Therefore, the Torah commands: 'Three cities you shall separate for yourself.' The reason for this command is to ensure that there are enough cities of refuge so that someone who kills accidentally can escape there quickly and not be overtaken by the goel hadam. The Torah is stressing the importance of this mitzvah, that you must designate three cities for this purpose.

This verse says, 'And if Hashem your God will expand your borders, as He swore to your fathers, and He will give you all the land that He spoke to give to your fathers...' The Torah is telling us that in the future, when Hashem fulfills His promise to the Avos and expands the borders of Eretz Yisrael, there will be a need to add more cities of refuge. This is not just a theoretical possibility; it is a promise that Hashem will indeed expand the land and give the Jewish people the territories of the Keni, Knizi, and Kadmoni. When that happens, you will need to add more cities of refuge to accommodate the larger land and population.

Rashi explains on the words 'Ve'im yarchiv': 'ka'asher nishba'—as He swore to give you the land of the Keni, Knizi, and Kadmoni.' In other words, Rashi is clarifying that the expansion of the borders refers specifically to the fulfillment of Hashem's oath to the Avos to give these additional lands. When that happens, you will need to add more cities of refuge.

The verse continues: 'If you will keep all of this mitzvah to do it, which I command you today, to love Hashem your God and to walk in His ways all the days, then you shall add for yourself another three cities on top of these three.' The Torah is saying that the addition of the extra cities of refuge is conditional on the Jewish people keeping the mitzvos and loving Hashem. If you fulfill the Torah and walk in Hashem's ways, then Hashem will expand your land and you will need to add three more cities of refuge, making a total of nine.

Rashi explains: 'Ve'yasafta lecha od shalosh'—you shall add for yourself another three. That makes nine in total: three on the other side of the Yardain, three in Eretz Kanaan, and three in the future, when Hashem will expand the land. Rashi is emphasizing that the Torah is not just talking about the present, but also about the future expansion of Eretz Yisrael, and that there will ultimately be nine cities of refuge.

This verse says, 'And let not innocent blood be spilled in the midst of your land, which Hashem your God gives you as an inheritance, and there will be blood upon you.' The Torah is warning that if you do not set up the cities of refuge properly and make sure they are accessible, then innocent blood might be spilled—meaning, the accidental killer might be killed by the goel hadam even though he does not deserve it. If that happens, the guilt of that blood will be upon you, because you did not fulfill the mitzvah of providing protection for the accidental killer. The Torah is stressing the responsibility to prevent the shedding of innocent blood by making sure the system of arei miklat works as intended.

This verse discusses a case where a person hates his fellow and lies in wait for him, then rises up against him, strikes him, and the victim dies. The Torah says that the murderer flees to one of the cities of refuge. The teacher explains that this is talking about someone who has animosity towards another person, and because of that hatred, he sets a trap for him and waits for the opportunity to attack. The Torah describes the process: he ambushes his fellow, attacks him, and kills him, and then he runs to one of these designated cities of refuge. The teacher emphasizes that this is not an accidental killing, but rather one that is motivated by hatred and premeditation, as indicated by the words 'he lies in wait for him.' The Torah is describing the process and the mindset of the murderer, and the consequence is that he flees to a city of refuge.

Rashi explains that because of the person's hatred, he comes to the point of lying in wait for his fellow. From here, Chazal say: if a person transgresses a minor commandment, in the end he will come to transgress a major commandment. Since he violated the commandment of 'Lo Sisna'—do not hate your fellow—he ultimately comes to the severe sin of murder. That's why the Torah says, 'Ki Yihiye Ish Sonei LeRei'eihu'—if there will be a man who hates his fellow. The teacher elaborates that the Torah could have just written, 'if a man rises up and lies in wait for his fellow and strikes him,' but instead it highlights the hatred as the root cause. The point is that transgressing even a seemingly minor mitzvah, like harboring hatred, can lead to much more serious sins, such as murder. The Torah is teaching us the progression of sin: it starts with hatred and can end with the most severe transgressions.

This verse describes the procedure after the murderer has fled to a city of refuge. The elders of his city are to send and take him from there, and deliver him into the hand of the goel hadam—the avenger of blood—and he shall die. The teacher explains that the elders of the city where the murderer lived are responsible to send and retrieve him from the city of refuge, and then hand him over to the goel hadam, who is the relative of the victim, so that justice is carried out and the murderer is put to death. This is the Torah's system for dealing with a murderer who killed with intent and hatred, ensuring that the proper authorities are involved in the process and that the punishment is carried out according to Torah law.

This verse commands not to have mercy or pity on the murderer. The Torah says, 'Lo Sachos Einecha Alav'—do not let your eye have pity on him. You must remove the innocent blood from Israel, and it will be good for you. The teacher explains that the Torah is instructing us not to feel bad for the murderer, not to say, 'the first person is already dead, why should we kill another one, and now there will be two Jews dead?' Rather, the Torah says you must remove the innocent blood from Israel, and by doing so, it will be good for you. The point is that justice must be served, and pity for the murderer is misplaced when it comes at the expense of justice for the victim and the community.

Rashi explains that 'Lo Sachos Einecha'—do not have mercy—means that you should not say, 'the first one is already dead, why should we kill this one, and then there will be two Jews dead?' The teacher elaborates that the Torah is addressing the natural human tendency to feel pity and to question the need for further punishment. However, the Torah insists that justice must be carried out, and that mercy in this case is misplaced. The removal of the murderer is necessary to cleanse the community of innocent blood and to uphold justice.