Parashat Shoftim opens with a vision of a strong and equal system of justice in every city: “You shall appoint judges and officials for your tribes, in all the gates that God is giving you, and they shall govern the people with due justice. You shall not judge unfairly: you shall show no partiality; you shall not take bribes, for bribes blind the eyes of the discerning and upset the plea of the just. Justice, justice shall you pursue, that you may thrive and inherit the land that God is giving you” (Deuteronomy, 16, 18-20).
There is no other commandment in Judaism that we are told to pursue, except justice and peace. As Psalms says, “Seek peace and pursue it,” and in our parashah, “Justice, justice shall you pursue.”
Rabbi Samson Raphael Hirsch, one of the great leaders of nineteenth-century Modern Orthodoxy, emphasizes the connection between the beginning of the verse, “Justice, justice shall you pursue,” and its conclusion, “that you may thrive and inherit the land.” He writes:“Justice shall be the highest and sole purpose of the national community. Israel’s sole task is to pursue justice unceasingly and with complete devotion.”And further: “The inheritance of the land comes into question every minute... the land must constantly be inheritated anew through the full realization of justice.”
According to Rabbi Hirsch, inheriting the land means creating a just society. That is Israel’s task and, in his words, the highest purpose of the national community.
But Parashat Shoftim is not naïve. Despite the ideal vision with which it begins, it describes a complicated reality: cities of refuge, laws against destruction, and the ritual of the eglah arufah, which confronts a situation in which a person has been killed and no one even knows who killed them. The Torah knows a world of violence and pain.
Moses also warns the people about the dangers of corruption and political power. He makes clear that the king is not above the law. The king must write a Torah scroll and keep it with him. He may not accumulate wives and horses, silver and gold, because we all know who ultimately pays the price when leaders pursue wealth and power.
Throughout the Bible, we hear the voices of prophets confronting corrupt rulers: Nathan standing before King David, Elijah before Ahab. Again and again, the prophets remind kings that they too are subject to law, justice, and morality.
That is why it is so painful to see members of Knesset working to limit the power of the courts and leaders who believe that the Knesset should grant them legal immunity. It is also painful to see places in this country where, in the name of religion, there seems to be “no law and no judge”.
And yet, alongside this reality, we also see so many courageous people working to repair what is broken and create change.
I am privileged to be part of Faithful Futures – אאמינה בעתיד, a project of Rabbis for Human Rights and Sabeel. The project brings together Jewish, Muslim, and Christian religious leaders to study and discuss international law through the languages of our different religious traditions.
The UN Charter speaks of the need:
“to reaffirm faith in fundamental human rights”- to reaffirm our faith in human rights.That reaffirmation came after the horrors of the Holocaust and the Second World War. Sometimes our faith in the future wears down, and we need to reaffirm it.
We are doing this together — Jews, Christians, and Muslims. We are not giving up on the future, and we are not giving up on this land, which we all share.
Perhaps this is also the call of the month of Elul, the month of compassion and forgiveness.
We often quote the well-known interpretation of the Hebrew letters of Elul as standing for the words from Song of Songs: “Ani le-dodi ve-dodi li” — “I am my beloved’s and my beloved is mine.”
But Elul is not only about renewing our relationship with God. It is also about renewing our relationship with society. Our tradition also connects the letters of Elul with the words from the Book of Esther: “Ish le-re’ehu u-matanot la-evyonim” - “Gifts to one another and gifts to the poor.”
Teshuvah is not only about inner renewal. It is also about finding renewed strength to help create the society we want to see.
Shaul Tchernichovsky wrote in his poem Ani Ma’amin - I Believe:
“I still believe in the future,
Even if that day is far away;
It will surely come - then nations will bring peace
And blessing from one people to another.”
May we, in this month of Elul, reaffirm with love our faith in our ability to bring blessing. And even if that day still seems far away, may we continue to pursue justice and peace.
Shabbat Shalom and Chodesh Tov.
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Rabbi Amirit Rosen is the Rabbi of Kehilat Moreshet Avraham in co-partnership with her husband Rabbi David Goodman. Rabbi Rosen is a faculty member of Pardes Institute of Jewish Studies where students from around the world come to learn in Jerusalem. Rabbi Rosen is involved in interfaith dialogue around the world and is co-founder of the interfaith initiative in the Negev where Muslim, Christian and Jewish leaders and communities model coexistence for schools, academic institutions and for their communities in the region.
Rabbi Rosen enjoys opportunities for Jewish education for all ages, from preschool children to youth and adult education and also has been involved in Jewish education for adults with special needs. Rabbi Rosen is involved in sacred singing circles which connect Israelis from diverse backgrounds to Tefilah and to Jewish sources. Rabbi Rosen lives in Jerusalem with her husband Rabbi David Goodman and their two daughters Orot and Kedem
There is no other commandment in Judaism that we are told to pursue, except justice and peace. As Psalms says, “Seek peace and pursue it,” and in our parashah, “Justice, justice shall you pursue.”
Rabbi Samson Raphael Hirsch, one of the great leaders of nineteenth-century Modern Orthodoxy, emphasizes the connection between the beginning of the verse, “Justice, justice shall you pursue,” and its conclusion, “that you may thrive and inherit the land.” He writes:“Justice shall be the highest and sole purpose of the national community. Israel’s sole task is to pursue justice unceasingly and with complete devotion.”And further: “The inheritance of the land comes into question every minute... the land must constantly be inheritated anew through the full realization of justice.”
According to Rabbi Hirsch, inheriting the land means creating a just society. That is Israel’s task and, in his words, the highest purpose of the national community.
But Parashat Shoftim is not naïve. Despite the ideal vision with which it begins, it describes a complicated reality: cities of refuge, laws against destruction, and the ritual of the eglah arufah, which confronts a situation in which a person has been killed and no one even knows who killed them. The Torah knows a world of violence and pain.
Moses also warns the people about the dangers of corruption and political power. He makes clear that the king is not above the law. The king must write a Torah scroll and keep it with him. He may not accumulate wives and horses, silver and gold, because we all know who ultimately pays the price when leaders pursue wealth and power.
Throughout the Bible, we hear the voices of prophets confronting corrupt rulers: Nathan standing before King David, Elijah before Ahab. Again and again, the prophets remind kings that they too are subject to law, justice, and morality.
That is why it is so painful to see members of Knesset working to limit the power of the courts and leaders who believe that the Knesset should grant them legal immunity. It is also painful to see places in this country where, in the name of religion, there seems to be “no law and no judge”.
And yet, alongside this reality, we also see so many courageous people working to repair what is broken and create change.
I am privileged to be part of Faithful Futures – אאמינה בעתיד, a project of Rabbis for Human Rights and Sabeel. The project brings together Jewish, Muslim, and Christian religious leaders to study and discuss international law through the languages of our different religious traditions.
The UN Charter speaks of the need:
“to reaffirm faith in fundamental human rights”- to reaffirm our faith in human rights.That reaffirmation came after the horrors of the Holocaust and the Second World War. Sometimes our faith in the future wears down, and we need to reaffirm it.
We are doing this together — Jews, Christians, and Muslims. We are not giving up on the future, and we are not giving up on this land, which we all share.
Perhaps this is also the call of the month of Elul, the month of compassion and forgiveness.
We often quote the well-known interpretation of the Hebrew letters of Elul as standing for the words from Song of Songs: “Ani le-dodi ve-dodi li” — “I am my beloved’s and my beloved is mine.”
But Elul is not only about renewing our relationship with God. It is also about renewing our relationship with society. Our tradition also connects the letters of Elul with the words from the Book of Esther: “Ish le-re’ehu u-matanot la-evyonim” - “Gifts to one another and gifts to the poor.”
Teshuvah is not only about inner renewal. It is also about finding renewed strength to help create the society we want to see.
Shaul Tchernichovsky wrote in his poem Ani Ma’amin - I Believe:
“I still believe in the future,
Even if that day is far away;
It will surely come - then nations will bring peace
And blessing from one people to another.”
May we, in this month of Elul, reaffirm with love our faith in our ability to bring blessing. And even if that day still seems far away, may we continue to pursue justice and peace.
Shabbat Shalom and Chodesh Tov.
------------------------------------------------------------------------------------------------
Rabbi Amirit Rosen is the Rabbi of Kehilat Moreshet Avraham in co-partnership with her husband Rabbi David Goodman. Rabbi Rosen is a faculty member of Pardes Institute of Jewish Studies where students from around the world come to learn in Jerusalem. Rabbi Rosen is involved in interfaith dialogue around the world and is co-founder of the interfaith initiative in the Negev where Muslim, Christian and Jewish leaders and communities model coexistence for schools, academic institutions and for their communities in the region.
Rabbi Rosen enjoys opportunities for Jewish education for all ages, from preschool children to youth and adult education and also has been involved in Jewish education for adults with special needs. Rabbi Rosen is involved in sacred singing circles which connect Israelis from diverse backgrounds to Tefilah and to Jewish sources. Rabbi Rosen lives in Jerusalem with her husband Rabbi David Goodman and their two daughters Orot and Kedem