No community start suggestion yet.
Why does the Torah (תורה) say 'veshoftu' (they shall judge) for both shoftim and shotrim, when shotrim don't judge but enforce? Rashi (רש"י) reveals that enforcement is actually part of the judicial process itself. A judgment remains incomplete until the defendant accepts it, making the shoter's role the final stage of judicial decision-making rather than a separate function.
The shiur opens with a detailed analysis of Rashi (רש"י)'s commentary on the beginning of Parshas Shoftim, specifically examining his definition of shotrim (enforcers). Rabbi Zweig notes that Rashi provides a more comprehensive definition here than he did earlier in Parshas Devarim, adding the crucial phrase "ad shekabbal lo din hashoftim" (until he accepts the judgment of the judges). This expanded definition raises a fundamental question about Rashi's methodology - why would he give a partial definition initially and a more complete one later? The core difficulty lies in the Torah (תורה)'s language regarding the appointment of judges and enforcers. The verse states "shoftim veshotrim titnah lcha" (judges and enforcers you shall appoint) but then uses only one verb: "veshoftu es ha'am" (they shall judge the people). Logic would dictate that since there are two distinct roles mentioned - judging and enforcing - there should be two corresponding verbs: "veshoftu" for the judges and "veshitru" for the enforcers.
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Parsha
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
Up Next in this Series
Why does Rashi give conflicting descriptions of Israel's leaders in Egypt? The shiur explores how two different leadership styles emerged: those who pushed people to work harder while taking beatings, versus those who simply absorbed punishment to spare their people. The Torah prioritizes the first type - leaders who accomplish things even when unpopular.
Why does the Torah repeat that Rivka came from a family of manipulators and wicked people? The shiur argues that this is not "despite" her background but rather her yichus—she inherited their extraordinary sensitivity to others' needs but channeled it toward chesed rather than manipulation. True kindness requires understanding what the recipient actually needs, not just what the giver wants to give.
Why did Avrohom ask for visible signs of old age when people were already growing old? The shiur develops the principle that Avrohom requested that aging reflect not just physical decline but accumulated wisdom and compassion. This dignity of age is the foundation for transmitting values across generations—and its absence explains both the sin of the spies and the breakdown of contemporary families.
Parshas Shoftim 16:18
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Why didn't Noach daven for his generation while Avrohom advocated for Sedom? Noach viewed each person as an independent island responsible only for their own teshuvah. Avrohom understood that all humanity is interconnected through shared perspective and values, making prayer for others both possible and necessary.
