Parshas Ki Teitzei has the distinction of having the most mitzvos of any parsha; according to the Sefer HaChinuch there are seventy four mitzvos. I'd like to focus on one of these mitzvos, namely the mitzvah of burial. What is most interesting to note is that the Torah does not say that if a citizen in Israel should die, they are to be buried. Rather, the Torah (Devarim 21:22-23) teaches that the body of a criminal who was hung is to be buried, "You shall surely bury him on that day, for a hanging person is a curse of G-d". Amazing! If we are to bury a criminal, the Torah teaches, all the more so an upright citizen should be buried. Why, however, does the Torah teach this very important law in the extreme? Rashi answers that the explanation is found in the verse itself, i.e. that the individual hung is a curse of G-d. Rashi goes on to explain that man is created in the image of G-d, and when that personification of His image is presented in a most negative way, it is an embarrassment to Hashem, his Maker. (Rashi cites the example of identical twins, one of whom becomes a king and the other a gangster. When the gangster is caught and hung, people look with astonishment and say, "the king has been hung!" We honor even the body of a criminal as he, too, represents the handiwork of Hashem, and by honoring even the criminal we are honoring Hashem.) Extending honor to man is acknowledging that man has supreme worth and value, and we are therefore honoring the Creator of man from whom these traits emanate.
This concept is further demonstrated in the mishna (Avos 4:1) where Ben Zoma teaches, "Who is honored, he who honors others, as it is written 'For those who honor Me I will honor, and those who scorn Me shall be degraded.'" (Samuel I, 2:30). Rav Chaim Volozhiner, in his commentary Ruach Chaim, asks how does this verse substantiate the idea that he who deserves to be honored is the one who honors others? After all, the verse is speaking about honoring Hashem? He answers precisely in keeping with the above, that the one who honors man is really honoring Hashem who made man.
After Bilam struck his donkey three times, the angel says to Bilam (Bamidbar (22:33) that he really should have killed Bilam and left the donkey alive. Rashi proceeds to teach us that the angel killed the donkey for if it was left alive people would point to it and say, "this is the animal that humiliated Bilam as he was unable to respond to the rebuke of his donkey." Rashi cites from the (Medrash Rabba 20:14) that Hashem has compassion for the dignity of man. Note what kind of man is Hashem showing dignity to, a lowlife like Bilaam, for even he was created in the image of G-d. Similarly the Torah teaches (Vayikra 20:14) that one who commits sodomy with an animal is not only to be executed, but the animal is put to death as well, lest people say, "this animal caused a man to be stoned" (Sanhedrin 54a).
Rabbi Akiva teaches that, "v'ohavto l'raiacha kamocha" (Vayikra 19:18) this is a fundamental rule of the Torah. Ben Azzai, cites (Bereshis 5:1), "This is the account of the descendants of Adam, on the day that Hashem created man, He made him in the likeness of G-d", and says that this verse supersedes that of Rabbi Akiva. The Ra'avad explains that Rabbi Akiva's verse uses the individual as the yardstick of treatment of another. Therefore, if an individual treats himself with low esteem, he would thus be entitled to treat others accordingly. The latter verse of Ben Zoma precludes that from happening, as man is created in the image of G-d and therefore is always to be regarded in the highest esteem.
We are now one week into the month of Elul, three weeks before Rosh Hashana. The Gemara (Rosh Hashana 16a) teaches that Hashem says, "Recite before Me on Rosh Hashana verses of Kingship, Remembrance, and Shofar: Verses of kingship in order to accept My sovereignty upon yourselves." It is understandably most challenging and difficult to accept Hashem's Kingship on the Day of Judgement without prior preparation. It is for this reason that we sound the Shofar daily in the month of Elul to charge and prepare ourselves for the acceptance of His sovereignty.
The Talmud (Shabbos 31a) teaches that when a person is escorted to his final Heavenly judgement, he are asked six questions, including: 1. Did you conduct your business transactions faithfully? 2. Did you set aside fixed time for Torah study? 3. Did you engage in procreation. 4. Did you hope for the Messianic salvation? 5. Did you delve into wisdom? 6. When you studied Torah, did you learn it deeply, and infer one thing from another?
I would like to share with you a seventh question, as found in Reishis Chochma (4:46). He adds that one will be asked, "Himlachta L'Konecha - did you crown your Maker? Himlachta es Chavercha - did you 'crown'- afford great respect to - each individual?" By affording honor and respect to man - one bestows great honor to Hashem.
As we prepare for Rosh Hashana, the Reishis Chochma is challenging us to broaden our understanding of sovereignty. Crowning Hashem includes not only our personal relationship with Hashem and the realization that He controls every aspect of our being, but we are also further reminded that if we wish to avail ourselves of His love and compassion, we must reciprocate in kind by our love and compassion of our fellow man.