Shoftim: Holy Justice

The sidra opens with the command to establish judges. They are clearly told not to add or subtract from any of the given laws, not to show favoritism and to be unyielding the the quest for the truth.

Two ideas jump out of this declaration that demand attention. The first is that this mitzva is not directed at any particular person. It could have been aimed at the kohanim, leviim or a tribe. The law might have been directed at the wisest of the age. Instead, the mitzva is encumbent upon every Jew. Our mitzva is to use justice in every dealing.

King, farmer, jeweller, well-digger all must the same rule of not allowing for favoritism. The laws of the court are the laws of the individual.

Rabbi Isaiah Hurwitz examined the Torah text and saw the words aimed at the newly appointed judges, in your gates. He interpreted in all your gates as the pathways to the soul. When we are listening to another we are supposed to fully utilize all our senses, ears, mouth, smell, touch to ferret out the truth. These sensory areas are the gates which the Torah speak of. Only when we take full advantage of all our God-given attributes do we allow the information to enter our heart.

We are judges. Each time we meet and speak with individuals we are sated with great power; power enough to destroy a person. That is why it is as critical for us as for the traditional court of law to constantly seek truth.

In fact, later in the sidra, the Torah reading notices potential problems with trying hard cases. When that happens, it says, bring those difficult cases directly to the Levites. Why the Levites? Because according to the Rambam, the Levites unlike the other tribes, had no physical stake in the Promised Land. That would give them clearer vision in adjudicating cases as they would not be biased. See 17:8


The second idea is that the Text says "You shall come to the judge .... in those days. What does this mean "in those days?" Not every day? Not in each age? Rashi illumines this odd statement by saying that the mitzva of judgement applies specifically to every age, in your age. We may look backward and declare that since there is no one like Moses, or Rambam, or Akiva or Reb Yohanan that we cannot rely on our own scholars of our day. Such a statement would relegate our faith to a fossilized system.

While we never abandon the ways fo the past we are ever-vigilant to the wise scholars of our time. Their critical task is to be attentive to the needs of the present and to interpret the Law to our time.

Haftara Insight:

Isaiah speaks. Awaken. Get up. Look around. The word God focuses on the heart of the Jew that has been rent. When all seems lost, get up. If you open your eyes and witness the magnifient life that abounds on every side you will come out of the depths of despair that holds you in its grip. All is not lost. A new beginning awaits.

A Matter of Law:

We must always carry justice in our private lives to the extent that we must even reprove a friend if they have done something wrong. We do not judge them but point out where they have erred. To remain silent is to dismiss the ideal of justice. One Sage rules that if we say nothing we are like a judge that has accepted a bribe. What is the bribe? The threat of breaking a friendship.

Re'eh: Real Vision

The Torah portion commences with the word, re’eh meaning see. It then goes into detail the potential blessings and curses of the nation. Why does the text say "see" when it ought to say shma, "listen"? Equally perplexing is that re’eh is singular while the next verb tishmu is in the plural?

In the first instance, some scholars tell that the portion begins with "see" is because God was about to visually demonstrate the power and meaning of blessing and curses from the tops of two mountains. People were arrayed on either mountaintop facing one another and would see, as well as hear, the moral drama acted out.

D’var aher: The entire Israelite nation would "see" the mitzvot of God. As a single unit this people saw and heard the majesty of the Word of God. However, the nation does not observe mitzvot; only individuals can bind themselves to the commandments. That is why the second verb is in the plural. Each Jew alone must confront their willingness to follow after the Lord.

D’var aher: Perhaps the Torah is attempting a different modality of learning. Could it be that the power of "see" is about having unbleached vision. God is telling the Israelites- and us - to open our vision to the blindness of pre-judging the world. If we would only see the real blessings and cures of life, our understanding of what God wants would be complete.
Once our eyes are open our vison is clear, unimpaired. We see.

An old acquaintance of mine used to comment on the early morning blessings of the daily service. He said that the first few blessings were not congruent with a healthy mental outlook. Thanking God for what you are not (a heathen, a gentile, a woman, etc.) is not conducive to centering oneself on the self. Far better, he insisted was to thank the Lord for what we are, not what we are not.

Much of our lives is defined by who or what we are not. We are American and so much better than the Europeans. Or we are black and therefore superior to whites. Or Christians are saved. Jews are elevated. Even on the playground it was the girls vs. boys. Then, with age, we wonder why people become so polarized as not to see life our way, the proper way.

Perhaps Torah is telling us to focus on our side on the fence. Learn about who you are. Once confident about our identity, we can then reach out to others as equals not as potential converts or conquests. When we witness or see God’s role in the universe we then are able to join with others without borders or boundaries.

This may be the meaning of re’eh, "see" in the singular and then why it is followed by tishmu, "hear" in plural form. Only when we have seen truth we can relate well to one another.

D’var aher: Talmud tells us that we ought to envision our lives as if we were precariously perched between the mountains of blessing and curse, good and evil. So delicately straddled are we between the two mountains that one move in either direction will tip the scales. God therefore says "see" what is before you. The reason why the next verb is in plural is to show us how one small mitvza can change a life. Our life.

D’var aher: God gives blessings and curses to the people. Why would the Torah present this language to make it sound like God was giving them a gift? Who would want a curse? Yet one scholar, Pri Tzaddik, notes that not only is it a gift but has a strong connection to the first gift of God in the Garden of Eden.

Pri Tzaddik tells us that in the Garden we were gifted the privilege of choice. Adam and Havvah could choose the fruit of knowledge or remain within the boundaries of externality. They chose knowledge. In much the same way God again presents humanity with a choice. We can opt for goodness and blessing or deviance and curse.

The real gift of God is that we always have a choice. That is why two mountains. That is also why the Text shows us visually and auditorially.

Haftara Insight:
A series of rhetorical questions are asked. If you have money can you buy what your desire? If you have water can you slake your thirst? If God is with you, what is not possible?We are so blessed through the words of the prophet Isaiah. He declares that all we need to do is listen and follow. The answer to the most trying issues of life is as terse and as simple as that.With that knowledge all things are possible

A Matter of Law:
Idolatry, we are explicitly told in the Torah text, we are supposed to uproot, eradicate. Why os this so powerfully and emphatically stated? It is clear from the pages of history that where competing gods contend for domination, people imitate their actions. The most damaging times of human history is when laws fall away at the whim of competing celestial and then earthly forces. Where there is no singular law binding all people evil becomes confused with good. The idea of idolatry is antithetical to monotheism.

Eikev: God and Us

Conciliation is a powerful theme that cuts through this time of year. Is it not remarkable that after an exile of nearly twenty centuries we are still here? All other nations that we read about in the Torah and history books have been reduced to historical footnotes. We alone remain.
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In the Torah reading there are references to our missteps and intentional violations of God’s will. In every instance there is a punishment , or at least a withdrawal of the Lord’s favor, in response to what was done. Yet the Talmud makes it very clear that when God’s name is called by a minyan, He answers. Such prayer is an invitation for the Holy to join us. His Presence reacts to us. 1 God wants us to respond to the Call. He yearns for our answer but we always have a choice as to how we respond.

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Eikev is usually translated as - because. It is an unusual use of the word. Rashi tells us that it means heel. Like the patriarch of long ago - Yakov - Eikev also has as its root, heel. What Rashi seems to be saying is that all the laws that God gave to us, whether from the lowly heel or to highest heights of heaven, are equally important before the One.

The Sassover Rebbe expanded this idea when he said that with every step of our heel we need to be cognizant of doing the Will of the Lord, God. We must be ever mindful of whether what we are saying or doing God would approve.

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Manna was food from heaven. The parasha tells us that the manna was a test, though. How would manna be a test?

We know that the manna was the daily sustenance of the people. It appeared every day and nourished the Israelites as they traipsed through the desert. How could the manna possibly be a test?

The Maggid of Mezritch provides illumination. The Maggid reveals that people have two spiritual obstacles. The first is when they do not have enough. People will then worry about where the bread of tomorrow will come from. Some are strong in faith that it will come. Others grow impatient and become negative-minded. There is another kind of test though; a test of affluence. For many, when they have everything that they need, they grow haughty, feel superior and then take their gifts for granted. This was the test for the Israelites. With their daily manna would they remain grateful or become possessive and selfish?

Which is more difficult? To be thankful in years of plenty or grateful in the lean years?

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The Torah tells us to circumcise our hearts. What does this mean? Like a flesh circumcision it will not be easy. Doing what we perceive to be in our best interest is often selfish and egotistical. It serves our needs, often to the detriment of others. For example, demeaning another person down may make us feel superior. Saying bad things however, degrades us more than them. Another example is hurting, stealing from another person or business and justifying by saying they deserved it. This kind of excuse-making is a mask for evil. It also corrupts us.

Circumcising the heart means always asking whether what we are about to do is a genuflecting before the altar of the ego or doing what God wants. It is a radical redirecting of the way we are taught to think. Circumcising the heart is not easy. It is self-critical living. Yet, the greatest benefit is the freedom from the ultimate slavery, obeisance to oneself.

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Often we are told in Torah and in this parasha, to Fear the Lord. The Baal Shem Tov reinterpreted this verse to mean that it is God who fears. How is it possible that God will fear anything? The Master of All has any fear?

The Baal Shem reminds us that a parent teaches a child proper conduct, rules of behavior, ways of conversing and interaction. Then when the education is complete the parent sends the child out into the world. The parent does not just let go of the offspring. They worry. They spend sleepless nights agonizing if they will fare well. Will they remember all the lessons they were taught? Will the recollect all the accumulated and imparted wisdom? Or will they forget the lessons?

That, says the Baal Shem, is the fear of the Lord. He has given us instructions, commandments, advice and lessons to equip us to face the world. Now, the Celestial One worries: Will My children remember what I have taught them?



Berachot 6a

Haftara Insight:
This is the second reading of Consolation in the aftermath of Destruction. The question is raised; Is it possible to forget your beloved? Would a mother not remember her offspring? Is it possible that the God of the ancient ones would dismiss His children?
The rhetorical question requires no response. Nonetheless, Isaiah reassures the nation of Israel that the love of the Almighty is eternal. With soothing language, the prophet buoys a despondent people

A Matter of Law:
On Bread: Whenever consuming more than a bite-ful of bread we are commanded to thank, bless God for that gift. Inasmuch as it is a mitzvah to thank God before eating it is an earlier biblical injunction to bless what we have already eaten. In other words, while saying grace before and after meals are both mitzvot, the blessing after meals is the only explicit Torah law of the two.

Va'etchanan: Listen and Love

In the aftermath of the most bleak day of the Jewish calendar, Tisha B’Av, we look for comfort. That is the theme of the haftara for this week. Starting with that word, comfort, nachamu, and then repeating it, we are told by Isaiah to feel comfort. Is it that easy to feel comforted that all we need to be told to feel that way?

Varied responses can be found in the Torah reading.

For one example, the Torah teaches the power of saying the Shma. A part of the Shma is the command which follows, v’ahavta, and you shall love. How do you love? You love by doing, not by feeling. Sure, love starts with a feeling but without tangible evidence is it truly love? Faith has little to do with this religion. It is all about translating what happens in the heart to the hands. We love God by expressing that love demonstrably.

Furthermore, love acted upon is love felt internally. Emotion translated into motions of the feet and tongue and hands is felt at least in equal measure in return. Perhaps part of the idea of comfort is reflect by what we do to feel the embrace of forgiveness and comfort.

A great luminary and founder of the Hasidic movement was known to have devoted his early years to educating children. The Baal Shem Tov was a helper to a teacher. He devoted these nascent years of his life to teaching the foundation of Jewish prayer to tots. Beginning with the modeh ani, the Baal Shem Tov sought to instil the idea of holiness from a young age.

The Baal Shem understood that the greatest thing of life is simple thanks, another way of expressing and feeling love.

In the Talmud 1 Rabbi Simlai reacts to Moses wanting to enter in to Israel. Told he would be barred entry, Moses contested the Divine decree and argued with God to go to Israel. Why would Moses actually argue this point with God? What did Moses want?

The Hafetz Hayim reveals that most people would look at the breadth of Jewish tradition and become overwhelmed by its magnitude. They may look at the 613 mitzvot, for example, and with a shrug, confess that they cannot do it. They will not even try.

That, says the Hafetz Hayim, is akin to a man walking along the beach. Suddenly seeing pearls and diamonds wash ashore he rushes to collect all the precious gems. The more he puts into his hands the more falls through his fingers. Finally, he gives up and walks away because he could not possibly gather them all.

This, warns the Haeftz Hayim, is the great trap to which humans fall prey. We give up because the enormity of the job seems to great. Do what you can! He bellows from the past.

Moses debated with God about entering into Israel because many commandments relate solely to the Land and could only be fulfilled there. Moses wanted to do more.
To compound the gravity of his complaint, remember that this request of Moses takes place forty years after the Exodus from slavery! After all the events of the past - the golden calf, the bitter waters, the disappointment of the people with their food, the rebellion of Korah and much more - Moses has not lost hope or desire for doing more mitzvot. Moses understands the most vital secret of life, do not give up!

Rabbi B. Melchior describes the tradition that if the Jews would only keep two Shabbatot God would unleash the annointed one, the Messiah. Further tradition states that the two Shabbatot are specific, Hazon and Nachamu, last week and this week.

Melchior quotes hearing a student provide his understanding of why those two weeks are the pivotal ones to observe. If you can withstand the tragedy of pain, if you can look at the breadth of laws that Judaism contains, if you can accept what is difficult for you and still remain faithful on the next Shabbat there will be the final and absolute consolation of the Messiah.

Love keeps hope and trust alive.




1. Sotah, 14a


Haftara Insight:
This first haftara of consolation following Tisha B'Av asks startling questions of us. While we may shake our heads at our misfortune, there is God Who makes all else shrink in comparison. Isaiah uses the imagery of grass which grows dull, withers and ultimately disappears. The grass is like our lives. Yet, the Lord stands above all life and will not change. Despite all else, the covenant endures. Lift up your eyes, declares the prophet, and see.

A Matter of Law:

Do not deviate to the left or the right, states the Torah text. In other words, do not misuse, misconstrue or alter the words of the holy Torah. It is timeless and immutable. The meaning of the pasuk extends so far as to listen to the advice and interpretations of the Sages. When they interpret Torah, listen intently and follow their words.

Devarim: The Postcript

What is in a name? The book Devarim, Deuteronomy, takes its name from the second word of the book. Hardly a descriptive title of the contents of the text—all it means is 'words.' An older name for this fifth book of the Bible is Mishneh Torah, Repetition of the Torah. It has that name because the entire book represents the final speech of Moses which reviews the history of the Jewish people under his leadership.

In fact, the Talmud agrees that Moses, not God, was the author of this entire book of Devarim. While not disagreeing with the masters of the Talmud, the later Tosafot add that Moses was clearing operating under the Ruach HaKodesh, the Spiritual Force of Heaven, when he delivered this speech. With a scant thirty-six days to live, Moses carefully crafted his words to his extended family, the Israelite nation. It would contain the most poignant reminders of their experiences throughout forty years of wandering.

Moses does not spend time dwelling on the events of the Exodus. Instead his focus is more narrow, and what he does not say is at least as interesting as what he does in his talk.
This book Moses can be divided the book into three essential parts. They are a harsh rebuke of the people for their behavior, a recapitulation of the primary mitzvot which would guide the nation, and a review of the covenant between the Holy One and the Jewish people.

The Vilna Gaon went so far as to say that each of these three segments corresponds to the three preceding books of the Torah. The covenant covers the second book, Exodus, where God takes this nation and gives them the Torah. The mitzvot are enumerated by the next book of the Torah, Leviticus, while the rebuke covers Numbers.

What can we learn from the talk? Ramban gives us a hint. He writes, "These words of introduction and reproof extend until... the verse 'Observe His laws and commandments, which I enjoin upon you this day, that it may go well with you and your children after you, and that you may long remain in the land that the Lord your God is assigning to you for all time' (4:40). Moses then called to all of Israel who were before him and said, 'Hear O Israel, the laws...' and began explaining the Torah, the Ten Commandments."

Moses has learned a powerful lesson about human nature after leading the Jews for so many years. Experience has a short shelf life. People do not remember miraculous events or life-changing moments. They absorb the actions of that time and then move on to more pressing needs like food, raising the kids, making a living…. That is why Moses does not dwell on the interweaving of God into history in this testament to his life with his people. Instead, Moses focuses on the responsibilities of the nation, the punishments for acting outside the boundaries of law, and the enduring nature of this relationship.

Question: Everyone is seeking deeper meaning from life. Is it possible to be spiritual without first knowing what God wants from us?



What about hutzpah? Is it hutzpah to include the words of Moses into the Torah alongside the words of God? None of the Sages seem to think so. They believe that the Holy One, blessed be He, wants our involvement, our holy hutzpah. The worst crime we can be guilty of is ignoring God. The proof this comes at the conclusion of the Torah when God writes the epitaph for Moses. He states, “There was no prophet that ever arose in Israel as Moses.” God approved of Moses reiterating His message.

Moral: God wants us to be engaged.

And speaking of prophecy, Moses, we know, is acclaimed the greatest prophet that ever lived. Yet, Ramban, as we saw above, said that Moses was operating under Ruach HaKodesh when he spoke the entire book of Devarim. Is there a difference between prophecy and Ruach HaKodesh? There is a significant distinction between them.

A prophet is elected by God. They are not self-appointed and they usually do not strive to find the favor of God by becoming His emissary. The opposite is usually true. Someone operating under the Ruach HaKodesh actively seeks God. They hunger for the connection with the Divine.

When Moses tells the Israelites his message of their ongoing journey without him as their leader he is speaking not through his prophetic ability but with his Ruach HaKodesh. Moses, unlike all those before and after, possessed both gifts. Not only did God speak through Moses to the Jewish nation but the soul Moses wanted even more of God. Perhaps then, that is why the final book of the Torah is endowed with great sanctity and is appended to the previous four despite the fact that it was delivered by a man of flesh and blood.

Idea: Ruach HaKodesh is the open heart toward God. The door is available to all.


Haftara Insight:
In every court case there are the litigants on each side; each bringing their own witnesses. In the instance of Israel, the prophet informs us that God will accuse the people of wrong-doing, if they are not scrupulous about their actions. When that great trial commences the earth and sky will be called as witnesses by God against us.Isaiah uses this imagery to warn us that there is no thing we can ever do that will be hidden from the eyes of God. We must always behave as if we will be called to account for what we do.

A Matter of Law:
The Torah portion opens with a number of obscure names which many sages throughout time have been hard-pressed to explain. It is ultimately Rashi who reveals that each place name is intentionally opaque. They are the places where the Jews had sinned in the desert. Why then are their names hidden? To teach us that once a person has done something wrong we do not remind them of their past sins.