In our Torah portion, Parashat Shoftim, the command "Justice, justice you shall pursue" (Deuteronomy 16:20) appears. It is one of the most central tents for life in a well-ordered, equitable, and fair society.
Why "pursue"? The immediate association of the word is chasing after something that is difficult, or even impossible, to attain. It seems the biblical author knew that this is the reality: Justice is elusive and very hard to achieve, and that is precisely why we are commanded to never give up, to keep pursuing it, no matter the cost.
Why is such a fundamental and universal value as justice so hard for us to implement?
At the beginning of the portion, it says: "You shall appoint judges and officers" (Deuteronomy 16:18), meaning: you should appoint individuals from among the people, leaders, who will be responsible for implementing justice. This makes sense. However, there is a clash between the command for justice and human nature. People often view authority, roles, and control as opportunities to gain status and wealth. Thus, the leader who should be pursuing justice often avoids doing so, and in many well-known cases, even flees from justice.
It is tempting to start with a contemporary example, but that will come later. I want to give an example directly from our parasha.
After the commandment determining who is responsible for justice—namely, the judges and officers, who are professionals specializing in this field —there is a surprising twist a few verses later: "If a matter is too baffling for you to judge [...] you shall go to the priests (Cohanim), the Levites, and to the judge" (Deuteronomy 17:8-9). How did the Levitical priests get involved here?! Even before the judge? With the appearance of the Levites, the tone becomes much more severe: "According to the law they expound, you shall do; you shall not turn aside from that which they declare to you, right or left. The person who acts presumptuously by not listening to the Cohen [...] that person shall die, and you shall sweep out the evil from Israel" (Deuteronomy 17:11-12). The punishment is death! - for not listening to the priests. And the reason? "And all the people shall hear and fear; and will not act presumptuously again" (Deuteronomy 17:13)—yes, the goal is to instill awe and fear of the Cohanim.
And the twist becomes a trend: later, at the beginning of Chapter 18, there is another surprising command: "The Levitical priests, the whole tribe of Levi, shall have no portion or inheritance with Israel; they shall eat the fire offerings and inheritance of God" (Deuteronomy 18:1). So, how will the Levites and priests sustain themselves? "Everyone who offers a sacrifice, whether an ox or a sheep, must give the shoulder, the cheeks, and the stomach to the priest. The first fruits of your grain, your new wine, and your oil, and the first fleece of your sheep, you shall give him" (Deuteronomy 18:3-4). And later, the Levites receive further significant benefits: tithes, firstborn animals, and more.
And when was this happening? During the leadership of Moses and Aaron. Who are from which tribe? Correct, from the tribe of Levi. Could it be that the leaders (chosen by God, of course!) exploited their status to arrange "jobs" for their close associates?!
Is such a suspicion excessive? Perhaps. But it is worth examining and learning from it. Throughout the books of Exodus through Deuteronomy, the status of the Levites is increasingly established, from serving as judges and leaders to a status of sanctity (sacred things that are not to be touched!). Their selection to serve in the holy place arranges their livelihood for hundreds and thousands of years to come. Livelihood that is not dependent on years of drought, natural disasters, or the socio-economic condition of the people. The entire people must support the priestly establishment, all the time. A system that included tens and hundreds of able-bodied individuals who did not work or serve in the army, all this quite legally, at the word of God (because the Torah is their profession?!), all for the sake of heaven... And anyone who opposes this is opposing the words of God and faces destruction. Did someone say justice?!
Corruption in the priestly establishment was notably evident in the Second Temple period, starting from the Hasmonean era, when the position of High Priest was taken by individuals close to the ruling power, who were not even from the priestly lineage, and through the days of Herod and his sons, when the position of High Priest was bought—by bribes to the Roman rulers.
History repeats itself! If we do not awaken and fight against corruption, nepotism, and unworthy leaders, we will bring upon ourselves another destruction. Consider yourselves warned!
Translation: Rabbi Ma'ayan Turner
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Yossi Elmackias is an educator and tour guide, and a student in the Israeli Rabbinical Program at HUC.
Why "pursue"? The immediate association of the word is chasing after something that is difficult, or even impossible, to attain. It seems the biblical author knew that this is the reality: Justice is elusive and very hard to achieve, and that is precisely why we are commanded to never give up, to keep pursuing it, no matter the cost.
Why is such a fundamental and universal value as justice so hard for us to implement?
At the beginning of the portion, it says: "You shall appoint judges and officers" (Deuteronomy 16:18), meaning: you should appoint individuals from among the people, leaders, who will be responsible for implementing justice. This makes sense. However, there is a clash between the command for justice and human nature. People often view authority, roles, and control as opportunities to gain status and wealth. Thus, the leader who should be pursuing justice often avoids doing so, and in many well-known cases, even flees from justice.
It is tempting to start with a contemporary example, but that will come later. I want to give an example directly from our parasha.
After the commandment determining who is responsible for justice—namely, the judges and officers, who are professionals specializing in this field —there is a surprising twist a few verses later: "If a matter is too baffling for you to judge [...] you shall go to the priests (Cohanim), the Levites, and to the judge" (Deuteronomy 17:8-9). How did the Levitical priests get involved here?! Even before the judge? With the appearance of the Levites, the tone becomes much more severe: "According to the law they expound, you shall do; you shall not turn aside from that which they declare to you, right or left. The person who acts presumptuously by not listening to the Cohen [...] that person shall die, and you shall sweep out the evil from Israel" (Deuteronomy 17:11-12). The punishment is death! - for not listening to the priests. And the reason? "And all the people shall hear and fear; and will not act presumptuously again" (Deuteronomy 17:13)—yes, the goal is to instill awe and fear of the Cohanim.
And the twist becomes a trend: later, at the beginning of Chapter 18, there is another surprising command: "The Levitical priests, the whole tribe of Levi, shall have no portion or inheritance with Israel; they shall eat the fire offerings and inheritance of God" (Deuteronomy 18:1). So, how will the Levites and priests sustain themselves? "Everyone who offers a sacrifice, whether an ox or a sheep, must give the shoulder, the cheeks, and the stomach to the priest. The first fruits of your grain, your new wine, and your oil, and the first fleece of your sheep, you shall give him" (Deuteronomy 18:3-4). And later, the Levites receive further significant benefits: tithes, firstborn animals, and more.
And when was this happening? During the leadership of Moses and Aaron. Who are from which tribe? Correct, from the tribe of Levi. Could it be that the leaders (chosen by God, of course!) exploited their status to arrange "jobs" for their close associates?!
Is such a suspicion excessive? Perhaps. But it is worth examining and learning from it. Throughout the books of Exodus through Deuteronomy, the status of the Levites is increasingly established, from serving as judges and leaders to a status of sanctity (sacred things that are not to be touched!). Their selection to serve in the holy place arranges their livelihood for hundreds and thousands of years to come. Livelihood that is not dependent on years of drought, natural disasters, or the socio-economic condition of the people. The entire people must support the priestly establishment, all the time. A system that included tens and hundreds of able-bodied individuals who did not work or serve in the army, all this quite legally, at the word of God (because the Torah is their profession?!), all for the sake of heaven... And anyone who opposes this is opposing the words of God and faces destruction. Did someone say justice?!
Corruption in the priestly establishment was notably evident in the Second Temple period, starting from the Hasmonean era, when the position of High Priest was taken by individuals close to the ruling power, who were not even from the priestly lineage, and through the days of Herod and his sons, when the position of High Priest was bought—by bribes to the Roman rulers.
History repeats itself! If we do not awaken and fight against corruption, nepotism, and unworthy leaders, we will bring upon ourselves another destruction. Consider yourselves warned!
Translation: Rabbi Ma'ayan Turner
------------------------------------------------------------------------------------------------
Yossi Elmackias is an educator and tour guide, and a student in the Israeli Rabbinical Program at HUC.