Pasuk Yudalet says: "You shall not move back your neighbor's boundary, which the earlier ones have set as borders in your inheritance, which you inherit in the land that Hashem your God gives you to inherit." The Torah is telling us that when you come into Eretz Yisrael and receive your portion, you are not allowed to move the boundary marker that separates your field from your neighbor's. This boundary was set by the earlier generations, and you must respect it. The pasuk emphasizes that this is in the land that Hashem gives you, showing the importance of respecting property and the division of the land as it was originally set up.

Rashi explains the phrase Lo Saseeg Gvul as meaning, "Do not move back the boundary." The word nasogu achor means to move backwards. Rashi says this refers to someone who moves the sign or marker that shows the division of the land, pushing it back into his friend's field so that his own property becomes bigger. Rashi then asks: Isn't it already written in Vayikra, "Lo Sigzol"—you shall not rob? Why does the Torah need to say here, "Lo Saseeg"? The answer is that this teaches us that someone who removes his friend's boundary is transgressing two prohibitions: both Lo Sigzol (do not steal) and Lo Saseeg (do not move the boundary). Rashi continues: You might think this applies even outside of Eretz Yisrael. But the pasuk says, "in your inheritance that you inherit," which means that in Eretz Yisrael you transgress both prohibitions, but outside of Eretz Yisrael, you only transgress Lo Sigzol.

Pasuk Tesvav says: "One witness shall not stand up against a person for any iniquity or for any sin, regarding any sin that he did. By the mouth of two witnesses or by the mouth of three witnesses, the matter should be established." The Torah is teaching us that one witness is not enough to testify against someone for any wrongdoing or sin. Only with two or three witnesses can a matter be established in court. This is the source for the rule that testimony in Beis Din requires at least two witnesses.

Rashi explains on the words eid echod that this is a general principle: everywhere the Torah uses the word eid (witness), it means two, unless the Torah specifically says one. In this case, if eid meant one, why would the Torah need to say echod (one)? So the Torah says eid echod to teach us that eid alone always means two, unless it says echod, which would mean one.

On the phrase "for any iniquity or for any sin," Rashi explains that this means to punish his friend because of his testimony. We do not accept the testimony of one witness to punish someone, whether it is a physical punishment (like lashes or death) or a monetary penalty. However, one witness does have the power to obligate the other person to swear. For example, if someone says to his friend, "Give me the hundred that I loaned you," and the friend says, "I don't owe you anything," but one witness testifies that he does owe him, then the borrower is obligated to swear. So, while one witness cannot cause punishment, he can cause the other person to have to take an oath.

On the words "by the mouth of two witnesses," Rashi explains that this means the witnesses must testify in person before the court. They cannot write their testimony in a letter and send it to Beis Din; that is not accepted. Also, there should not be a translator standing between the witnesses and the judges. The testimony must be direct, from the witnesses to the judges, without any intermediary.

Pasuk Tezayin says: "If a false witness gets up against a man to testify bad against him." Rashi explains that sora means something that is not true. The witness is testifying something that is not, something false. This means that the witness has been removed from this entire testimony. For example, if two witnesses come and say something, and then another set of witnesses comes and says to the first set, "Were you not with us in such-and-such a place on that day?"—meaning, you could not have been there to see what you claim. This is the process of exposing false witnesses, where the second set of witnesses proves that the first set could not have seen what they testified about.

Rashi explains the phrase "la'anos bo sora" as referring to something that is not true. The witness is testifying to something that is not, meaning that this witness has been removed from this entire testimony. For example, if the second set of witnesses comes and says to the first set, "Were you not with us in that place on that day?"—in other words, they prove that the first witnesses could not have been present to see what they claim. That is what it means that the witness is testifying to something that is not, and he is removed from the testimony.

The verse says, "Ve'omdu shnei ha'anoshim asher lahem hariv lifnei Hashem, lifnei hakohanim vehashoftim asher yihyu bayamim hahem"—the two men who have the dispute will stand before Hashem, before the Kohanim and the judges who will be in those days. The teacher explains that this means the two men who have the argument will stand up before Hashem, before the Kohanim, and before the judges who are present at that time.

Rashi says that when the verse says, "ve'omdu shnei ha'anoshim," it is talking about witnesses. The Torah calls the witnesses "anoshim"—men—which teaches us that testimony can only be given by men, not by women. Rashi also learns from here that witnesses must give their testimony while standing. The word "ve'omdu"—they shall stand—teaches that the testimony must be delivered while standing.

The phrase "asher lahem hariv" refers to the litigants, the people who have the judgment or the dispute. These are the ones who are coming before the court to have their case judged.

Rashi explains the phrase "lifnei Hashem"—before Hashem—that it should be as though they are standing before the Omnipresent. As it says in Tehillim, "bekerev elohim yishpot"—amongst God, He judges. So when you judge, Hashem is there, and it is as if you are standing before Hashem.

The phrase "asher yihye bayamim hahem" teaches, Rashi says, that Yiftach in his generation is like Shmuel in his generation. Even though Yiftach was not on the same level as Shmuel, the Torah says that in those days, the judge of the generation must be treated with honor, just as Shmuel was treated in his time. You need to conduct yourself with respect for the judge who is present in your generation.

The verse says, "And the judges shall inquire thoroughly, and behold, the witness is a false witness; he has testified falsely against his brother." The teacher explains that the judges will investigate the matter carefully. This is done by the second set of witnesses, who come to contradict the first set. The judges check and investigate those who come to make the first witnesses into false witnesses, through thorough investigation and inquiry. The process is to ensure that the testimony is indeed false and that the first witnesses have spoken falsely against their brother.

Rashi explains on the words "the judges shall inquire thoroughly" that this is referring to the process involving the second set of witnesses, the mazimin. The judges check and investigate those who come to make the first witnesses into false witnesses, using both investigation and inquiry. The teacher emphasizes that we investigate and check after those who come to be mazim the first witnesses, through investigation and inquiry.

On the words "and behold, a false witness," Rashi says that wherever the Torah uses the word eid (witness), it is referring to two witnesses. The teacher notes that in this context, when it says eid, it means two witnesses, not just one.

The verse states, "And you shall do to him as he plotted to do to his brother, and you shall abolish the evil from among you." The teacher explains that this means you do to the false witnesses what they plotted to do, but not what they actually accomplished. In other words, if the original false witnesses succeeded in their false testimony and the person was killed, we do not do to them what they have already done; rather, we only do to them what they wanted to do. The punishment is for the plot, not for the actual deed if it was already carried out.

Rashi comments on "as he plotted"—not as he did. From here, the Sages say: if the false witnesses succeeded in having the person killed, they themselves are not executed. The teacher explains that we do not do to them what they have already done, only what they wanted to do. If they succeeded in killing the person falsely, they do not get killed. The law is only for what they plotted, not for what they actually accomplished.

On the words "to do to his brother," Rashi asks: what does it come to teach us by specifying "to his brother"? The teacher explains that this teaches about false witnesses who testified about a married woman, a daughter of a Kohen, who committed adultery. If the witnesses tried to give false testimony that she committed adultery, and then they were proven false by the second set of witnesses, they do not receive the punishment of sreifah (burning), which is the woman's punishment, but rather they receive the punishment of the man, the adulterer, which is chenek (strangulation). The verse in Vayikra says, "she shall be burned with fire"—she, but not her adulterer. Therefore, the Torah says here "to his brother," to teach that the false witnesses get the punishment of the man, not the woman. However, in all other cases of capital punishment, the Torah equates a woman to a man. If witnesses were proven false in a case where they testified that a woman killed someone or desecrated Shabbos, they would be killed with the same death as she would have received. The Torah only excluded "his sister" in the specific case where the punishment of the adulterer can be applied to the false witnesses. In all other cases, the law applies equally to men and women.

The verse says, "And those who remain shall hear and fear, and they will not continue to do such an evil thing among you." The teacher explains that those who remain will see and be afraid, and will not add to do more of these bad things among you. From here we learn that there needs to be an announcement: people need to know that these witnesses were killed because they were proven false in court. This public announcement serves as a deterrent so that others will not do the same evil.

Rashi comments on "they shall hear and fear"—from here we learn that there must be a public announcement: "So-and-so and so-and-so were executed because they were proven false in court." The teacher explains that this is to ensure that people know the consequences of false testimony, and it serves as a deterrent for others.

The verse says, "You shall not have pity: a soul for a soul, an eye for an eye, a tooth for a tooth, a hand for a hand, a foot for a foot." The teacher reads the verse and then moves on to the Rashi, so there is no additional explanation here beyond the reading of the verse itself.

Rashi explains that when the Torah says "an eye for an eye," it does not mean literally taking out someone's eye, but rather it means monetary compensation. The same applies to the other examples in the verse: "a tooth for a tooth," and so on. All of these are referring to paying money for the damage caused, not inflicting the same physical injury in return.

The verse says, "When you go out to war against your enemies and you see horses and chariots, a nation greater than you, do not be afraid of them, for Hashem your God is with you, who brought you up from the land of Egypt." The teacher explains that the Torah is telling us that when you go out to war and you see the enemy's horses and chariots and their numbers are much greater than yours, you should not be afraid. The reason is because Hashem, your God, is with you—the same God who took you out of Egypt. The teacher emphasizes that the verse is giving encouragement not to be afraid even when the enemy seems much stronger and more numerous, because Hashem is on your side.

Rashi comments on the phrase "When you go out to war." He says that the Torah places the subject of going out to war right here, next to the previous topics, to teach you that someone who is missing a limb does not go out to war. Then Rashi gives another explanation: if you have established justice and righteous judgments, you are assured that if you go out to war, you will be victorious. The teacher brings a proof from King David in Tehillim, who says, "I have done justice and righteousness; do not leave me to my oppressors." This shows that if you do justice, Hashem will protect you and you will succeed in war.

On the words "against your enemies," the teacher explains, quoting Rashi, that they should be in your eyes as enemies. Do not have mercy on them, because they will not have mercy on you. The teacher elaborates that this is not like a civil war among Jews, where if you fall into their hands, they might have compassion. Here, the enemies will not have mercy, so you should not have mercy on them either.

On the words "horses and chariots," Rashi says that in your eyes, all of them should be like one horse. The teacher explains that even if you see many horses and chariots, you should view them as if they are just one, not to be intimidated by their numbers. He brings a proof from the verse in Shoftim, "You will smite Midyan like one man," and another verse, "For the horse of Pharaoh came." The idea is that even a large enemy force should be seen as if it is just one, not something to fear.

The phrase "Am Rav Mimcho" means a nation greater than you. Rashi explains that this is only in your eyes—they seem to be many and powerful from your perspective. But in Hashem's eyes, they are not considered many at all. The teacher adds a humorous note: you could even read it as, 'in your eyes he looks like a Rav, a Rabbi, but in My eyes, he is not a Rav at all.' The point is that the enemy may appear overwhelming to you, but to Hashem, their numbers are insignificant.

The verse says, 'And it will be when you approach the battle, the Kohen will come forward and speak to the people.' The teacher explains that this is referring to the time when the Jewish people are about to go out to war. As they are leaving the border of their land, the Kohen comes forward to address them. The Kohen who does this is a special one, anointed specifically for this role—he is called the Meshuch Milchama, the Kohen anointed for war. He speaks to the people in the Holy Tongue, in Lashon Kodesh, to encourage and prepare them for battle.

On the phrase "KeKaravchem El HaMilchama"—when you approach the battle—Rashi explains that this means when you are just about to leave the border of your land. The teacher clarifies that this is referring to the moment when the soldiers are at the point of leaving the border, coming out from the edge of their territory, and that's when the Kohen addresses them.

On the words "VeNigash HaKohen"—and the Kohen will approach—Rashi says this refers to the Kohen who was anointed for this specific purpose. The teacher explains that this is the Kohen who is called the Meshuch Milchama, the one anointed for war, who has the special role of addressing the people before battle.

On the phrase "VeDiber El HaAm"—and he will speak to the people—Rashi says that this is done in Lashon Kodesh, the Holy Tongue. The teacher notes that the Kohen addresses the people in the sacred language, emphasizing the importance and sanctity of the moment.

The verse says, 'And he will say to them, Hear O Israel, you are coming close today to battle against your enemies. Let your heart not be faint, do not be afraid, do not panic, and do not be terrified because of them.' The teacher explains that Rashi comments on the words 'Hear O Israel'—even if the only merit you have is the recitation of Shema, that alone is enough for Hashem to help you. On the words 'against your enemies,' Rashi says these are not like your brothers; if you fall into their hands, they will have no mercy on you. This is not like the civil war between Yehuda and Yisrael, where, as described in Divrei HaYamim, even after battle, the victors showed compassion to their brothers, dressing their wounds, feeding them, and returning them home. But here, you are facing true enemies who will not show you any mercy. Therefore, you must strengthen yourselves for war. The verse gives four warnings—'let your heart not be faint, do not be afraid, do not panic, and do not be terrified'—corresponding to four tactics the nations of the world use in battle: banging their shields together to make noise, making their horses neigh and stamp, shouting loudly, and blowing horns. Each warning counters one of these intimidating tactics: do not be afraid of the neighing of the horses, the noise of the shields, the sound of the horns, or the shouting.

On the words "Shema Yisrael"—Hear O Israel—Rashi explains that even if the only merit the people have is the recitation of Shema, that alone is enough for Hashem to save them. The teacher emphasizes that this shows the power of even a single mitzvah, such as saying Shema, to bring merit and protection in the time of war.

On your enemies – these are not your brothers. If you fall into their hands, they will not have mercy on you. This is not like the war between Yehuda and Yisrael, where, as it says in Divrei HaYamim, the men who were designated by name took hold of the captives, and all those who were unclothed they dressed from the spoils, they clothed them, put shoes on them, fed them, gave them to drink, anointed them, and led them on donkeys for all who were weak, and brought them to Yericho, the city of dates, to their brothers, and they returned to Shomron. That was a war between brothers, where even after the battle, they treated each other with compassion and care. But here, you are going against your enemies, not your brothers. Therefore, you must strengthen yourselves for war, because if you fall into their hands, they will not have mercy on you.

Let your heart not be faint, do not be afraid, do not panic, and do not be terrified – there are four warnings here, corresponding to four things that the kings of the nations do in battle. First, they bang their shields together to make a loud noise, so that those facing them will be alarmed and run away. Second, they trample with their horses and make them neigh, so the sound of the horses' hooves is frightening. Third, they shout loudly. Fourth, they blow horns and use all kinds of noisy instruments. Each of these is meant to scare and intimidate, but the Torah tells you not to be afraid of any of these tactics.

Let your heart not be faint – this refers specifically to the neighing of the horses. The enemy will try to frighten you with the sounds of their horses, but you should not let your heart become weak because of this.

Do not be afraid – this is referring to the banging of the shields. The enemy makes a loud noise by striking their shields together, but you should not be afraid of the sound.

Do not panic – this is about the sound of the horns. The enemy blows horns and makes a lot of noise to try to panic you, but you should not be alarmed by it.

Do not be terrified – this refers to the noise of the shouting. The enemy yells and screams to frighten you, but you should not be terrified by their shouting.

For Hashem your God is the one who goes with you, to fight for you against your enemies, to save you. The Torah is telling you that you are not alone in battle; Hashem is with you, fighting on your behalf. This is a reassurance that even though the enemy may seem strong and intimidating, Hashem is the one who is truly fighting for you and will save you from your enemies.

On the words 'For Hashem your God…' – Rashi explains that the enemy comes with the victory of flesh and blood, meaning their strength is only human. But you come with the victory of Hashem. For example, the Plishtim came with the victory of Golias, but what was his end? He fell, and those with him fell as well. So, their strength is temporary and limited, but your strength is from Hashem, which is eternal and undefeatable.

Rashi explains that the phrase "HaHolech Imochem"—the one who goes with you—refers to the camp of the ark. In other words, when the Torah says that Hashem, your God, goes with you, it means that the camp of the ark, which represents the Divine Presence, is with the Jewish people as they go out to war.

The verse says: "And the officers shall speak to the people, saying: Who is the man who has built a new house and has not inaugurated it? Let him go and return to his house, lest he die in the war and another man inaugurate it." The Torah is instructing that before going out to battle, the officers address the people and announce that anyone who has built a new house but has not yet lived in it, or inaugurated it, should return home. The reason is that if he goes to war and dies, someone else will end up inaugurating his house, which would be a source of anguish for him. This is part of the Torah’s compassion, allowing such a person to return home rather than risk dying in battle and having another person take over what he worked for.

Rashi explains the phrase "V'lo Chancho"—he has not inaugurated it—means that he has not yet lived in the house. The word "Chanuch" comes from the language of beginning, or initiation. So, the Torah is referring to someone who has not yet begun to live in his new house.

Rashi comments on the phrase "V'ish Acher Yachnechenu"—and another man will inaugurate it—that this is something which causes great anguish. In other words, if the original owner dies in war and someone else inaugurates the house, it is a source of deep grief for the one who built it but never got to live in it.

The verse says: "And who is the man who has planted a vineyard and has not yet redeemed it? Let him go and return to his house, lest he die in the war and another man redeem it." This is another category of people who are exempt from going to war. If someone planted a vineyard but has not yet redeemed its fruit, he should return home, so that if he dies in battle, someone else does not end up redeeming his vineyard. This is part of the Torah’s compassion for individuals who have not yet enjoyed the fruits of their labor.

Rashi explains the phrase "V'lo Chill'lo"—and has not redeemed it—means that he has not yet redeemed the fruit in the fourth year. The fruits of the fourth year require either to be eaten in Yerushalayim or to be redeemed for money, and then the money is used to buy food to eat in Yerushalayim. So, if he has not yet performed this redemption, he is exempt from going to war.

The verse states: "And who is the man who has betrothed a woman and has not yet taken her? Let him go and return to his house, lest he die in the war and another man take her." This is the third category of people who are exempt from battle. If someone has become engaged to a woman but has not yet married her, he should return home, so that if he dies in war, another man does not end up marrying her. The Torah is again showing compassion, allowing such a person to return home rather than risk this anguish.

Rashi explains the phrase, "lest he die in the war"—he should return, lest he die. If he does not listen to the words of the Kohen, he is deserving to die. In other words, the Torah is saying that if someone does not heed the Kohen's instructions to return home, he is putting himself in a situation where he is liable to die in battle, because he is not following the guidance that is meant to protect him.

The verse says: "And the officers will continue to speak to the people and say: Who is the man who is fearful and fainthearted? Let him go and return to his house, so that he should not cause the heart of his brothers to melt as his heart." The teacher explains that the officers announce to the people that anyone who is afraid or whose heart is weak should return home, so that he does not weaken the resolve of the other soldiers. The Torah is concerned that fear can be contagious, and if one person is afraid, it can spread to others and cause panic or loss of morale among the troops. Therefore, those who are fearful are told to go home, to prevent this negative influence on the rest of the army.

Rashi asks: Why does it say here, "and the officers will continue"? This is to teach that they add this announcement to the words of the Kohen. The Kohen speaks and lets them hear from the verse "Sh'ma Yisrael" until "to save you." For the announcements of "Who is the man..."—the first, second, and third—the Kohen speaks, and the officer announces it loudly. But for this final one, the officer both speaks and announces it. In other words, the Kohen makes the initial announcements, and the officer repeats them for everyone to hear, but for this last statement about the fearful and fainthearted, the officer himself both says it and announces it, without the Kohen.

Rashi explains the phrase "the fearful and fainthearted" with two opinions. Rabbi Akiva says it is to be understood simply: he cannot stand in the close ranks of battle or see a drawn sword—he is literally afraid of war. Rabbi Yosi HaGlili says it refers to someone who is afraid because of sins that are in his hand. Therefore, the Torah gave him the excuse to return home for reasons like a new house, a vineyard, or a wife, to cover for those who are actually returning because of their sins, so that people will not realize they are sinners. If someone sees a person returning, he will say, perhaps he built a house, or planted a vineyard, or betrothed a wife, and not suspect that he is returning because of sins.

The verse says: "And it shall be, when the officers have finished speaking to the people, they shall appoint officers of the legions at the head of the people." The teacher explains that after all the announcements are made, officers are appointed to stand at the front of the people, to organize and lead the troops as they go out to battle. These officers are responsible for maintaining order and discipline among the soldiers as they prepare for war.

Rashi explains that "officers of the legions" means they place guards, called zekofim, both in front and behind the troops, and they have iron rods in their hands. Anyone who wants to run away has the right to be struck on his legs to prevent him from fleeing. These zekofim are people who stand at the edge of the battle formation to pick up those who fall and to encourage them with words, saying, "Return to the battle and do not run away, for the beginning of falling is fleeing." In other words, these officers are there to keep the soldiers from running away and to strengthen those who are faltering, because once people start to flee, it leads to defeat.