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SHOFTIM “Judges”
3 September 2011
Deuteronomy 16:18-21:9
Isaiah 51:12-52:12
John 1:19-27
Portions of the synopsis of this week’s Parasha are taken
from the book, “The Bedside Torah:”
Parasha Shoftim deals with the primary arms of authority
in biblical Israel: judges, monarchs, priests, and prophets. The
Israelites are to appoint magistrates and judges in each settlement, and
these are commanded to show impartiality toward all cases and
petitioners, being scrupulous to avoid any bribes. “Justice, justice
shall you pursue” was to guide their deliberations and their procedures
There are three prohibited religious practices-setting up
and asherah (pagan wooden pillar), sacrificing an animal with a “mum”
(blemish), allowing a rebel to remain/interrupt the discussion of
judges, perhaps to indicate the importance of serving GOD properly as
the cornerstone to true justice. The Torah provides a system of
referral, from a local court to a high court, to handle cases that the
local court cannot decide.
The Israelites are permitted to establish a monarchy as
they desire, but Moses places limits on the king’s authority and power.
The only responsibility that Deuteronomy explicitly assigns the king is
to write and study a copy of the Torah. Clearly, this monarchy was to
be under the authority of the law, and answerable to it. The king’s
wealth, stables, and harem were all limited so that “he will not act
haughtily toward his fellows or deviate from the Torah.”
The section dealing with the clergy establishes that the
Kohanim are to receive the offerings and sacrifices, from which they are
to support themselves. The Torah then lists the specific portions they
may rightfully claim. Finally, a Levite, no matter where in Israel he
dwells, may claim the right to serve in the Temple.
The prophet looms large in the Deuteronomic vision, and
the book of Deuteronomy seeks to strengthen the authority and scope of
the prophets. Alone of all biblical authorities, the prophet’s basis is
a quotation from GOD, rather than Moses’ own words. The prophet is the
heir to Moses himself.
The Parasha then restates the laws of the cities of
asylum, establishes the law regarding international murder, and
discusses the inviolability of boundaries and the law requiring not less
than two witnesses.
Chapter 20 establishes the laws of just warfare, limiting
the extent to which the military can strike against civilians who may be
drafted, and the treatment of surrounding agriculture. Chapter 21 deals
with a case of unsolved murder.
We now have reached the last month before the month of
Tishrei, which is called Elul. This is a wonderful time for us, as
family members of HaShem. It is a time in which we should be in deep
introspection into our lives and our relationships. We seek GOD in
order to come closer to Him and pursue that intimacy we desire. In
seeking Him, we must look for truth and distance ourselves from
falsehood.
Often times we seem to miss something as we seek GOD. We
think we are doing all that we can to approach Him. Bribes, mentioned
in this portion, may come in the form of financial. Flattery, whether
we seek it or accept it, is also a form of bribery. Another form is
complacency, blinding us to our need to improve ourselves.
How do we improve ourselves? In the Torah we are
challenged to pursue righteousness. Only by pursuing righteousness and
justice will one be assured of not falling into the clutches of
complacency. Shaul (Paul) encourages us to wake up from our sleep, look
carefully how we walk, and live a purposeful life making the very most
of the time we have (Ephesians 5:14-17).
Shavua Tov
Rabbi Z.
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