Moshe tells Bnei Yisrael to appoint judges and officers in their cities. A bribe of even an insignificant sum is forbidden. Trees are not to be planted near Hashem's altar, as was the way of idolaters. Blemishes in animals designated for offerings and other points of disqualification are listed. The Great Sanhedrin is to make binding decisions on new situations according to Torah criteria to prevent the fragmentation of the Torah. A very learned scholar who refuses to accept the Halachic decisions of the Sanhedrin incurs the death penalty. A Jewish king may only have possessions and symbols of power commensurate with the honor of his office, but not for self-aggrandizement. He is to write for himself two sifrei Torah, one to be kept with him wherever he goes, so that he doesn't become haughty. Neither the kohanim nor the levi'im are to inherit land in the Land of Israel, rather they are to be supported by the community by a system of tithes. All divination is prohibited. Hashem promises the Jewish People that He will send them prophets to guide them, and Moshe explains how a genuine prophet may be distinguished from a false one. Cities of refuge are to be provided an accidental killer to escape the blood-avenger from the deceased's family. However, someone who kills with malice is to be handed over to the blood-avenger. Moshe cautions Bnei Yisrael not to move boundary markers to increase their property. Two witnesses who conspire to "frame" a third party are to be punished with the very same punishment that they conspired to bring upon the innocent party. A kohen is to be anointed specifically for when Israel goes to war, to instill trust in Hashem. Among those disqualified from going to war is anyone who has built a new house but not lived in it yet, or anyone who is fearful or fainthearted. An enemy must be given the chance to make peace, but if they refuse, all the males are to be killed. Fruit trees are to be preserved and not cut down during the siege. If a corpse is found between cities, the elders of the nearest city must take a heifer, slaughter it, and wash their hands over it, saying that they are not guilty of the death.
“And you will come to the priests, the Leviim, and the judge who will be in those days.” (17:9)
Rabbi Yehuda HaNasi was extremely sensitive to the smell of garlic and could not tolerate its odor. Once, he was teaching a group of students. He paused, the smell of garlic reaching his nose... “Would the student who ate garlic kindly leave the room?” he asked. Not just one, but many students left. One of them was Rabbi Chiya.
The next day Rabbi Shimon (Rabbi Yehuda’s son) chided Rabbi Chiya for his lack of consideration in eating garlic before attending the lecture. Rabbi Chiya replied “I didn’t eat any garlic. The reason I left was that so the offender should not have to be embarrassed by revealing himself.”
Where did Rabbi Chiya learn the need for this sensitivity to the feelings of others? The Talmud teaches us that Rabbi Chiya learned this behavior from seeing Rabbi Meir conduct himself in a similar way. And from whom did Rabbi Meir learn it? From Shmuel HaKatan. And Shmuel? From Schania in the Book of Ezra. And Schania learned it from Yehoshua, who learned from Moshe Rabbeinu.
Why didn’t the Talmud skip all those generations and just get to the point? Why didn’t it just say, “Rabbi Chiya learned his sensitivity and noble behavior from Moshe Rabbeinu?”
We stand at the end of an unbroken chain of generations. A chain of generations that stretches back ultimately to Moshe Rabbeinu and a moment of supreme contact with G-d on Sinai.But our contact with that moment is with the great Torah Sages of our own generation. There are no “missing links” in the chain of the Torah. For every rabbi is a student of his rabbi.
When we seek wisdom and direction, we need look no further than our own living links to the past.
- Source: Based on Rabbi Chaim Shmulevitz