“Justice, justice shall you pursue.”  This is what our parashah tells us at the outset.  Shoftim means judges, and it is rather self-evident how the title of our parashah relates to its contents.  Or does it?  Ponder this too, why is my first sentence sometimes translated as “Righteousness, righteousness you shall pursue”? 

        Are the words “righteousness” and “justice” synonyms?  The gist of our passage teaches us they should be.  We begin with a discussion on the importance of appointing judges who are righteous people.  People who do not take bribes, and are not influenced by anything other than the facts before them.  Perhaps most importantly, judges - we are told - are also responsible for knowing if witnesses are themselves honest people. 

        Along with pointing out to us the importance of appointing righteous people as judges and officers of the law, the Torah tells us the Kohanim’s ruling is higher than any judges’, as the Kohanim are responsible for making certain any sentence a judge orders falls in line with G-d’s will.  Then the Torah goes right back to the importance of honest witnesses.

        It is here, the well-known and debated admonition comes in, i.e. an eye for an eye, a tooth for a tooth, etc.  This seemingly strict - and on a literal level - rather harsh order has until today bothered me, and I knew I wasn’t clear about what the words were truly trying to teach us.  I said, until today.  Context is so very important when trying to understand meaning.  The fact remains, this statement comes to us just after we are told to make certain witnesses are honest; if not, the judges shall sentence the witnesses according to what the dishonest witnesses sought to do to the defendant.  All of a sudden, I so clearly understood the above exhortation was about punishment for those witnesses who seek to do harm to innocent people.

        In the case of false witnesses, I feel it is only right to subject them to the punishment they seek for an innocent person.  If we actually carried out this teaching, I believe it would prove to be a great deterrent to others who may contemplate lying in court for their own selfish reasons.  It would also make it much less likely for witnesses to agree to be bribed.

        Our parashah also includes discussion on what to do if a dead person is found and there are no witnesses as to how the person died.  We are told any king, or ruler, we appoint over us must not only be honest and righteous, but must write two Torahs for himself, to be read and studied everyday.  We are also told what to do in case of invasion, which interestingly becomes a discussion about who should not serve in the armed forces - at least for a time.

        What all of these ideas have in common is what I alluded to in my first paragraph.  Justice and righteousness should be synonymous.  The quality of life for all human beings should be in the forefront of our thoughts and actions -  just after keeping in mind we all answer to G-d.  Everyone, no matter their station in life, is responsible for everyone else’s well-being.  Everyone including - and perhaps especially - those we choose to rule over us.  The important thing here is we must police ourselves.  We are all responsible for stopping evil in our midst.  All of us, not just our rulers, judges, or clergy.  We are responsible for protecting the innocent.

        In the discussion on war, we are told to first offer peace; however, if peace isn’t accepted, then we must fight.  We are told not to be intimidated by what may appear to be larger, or better equipped, stronger, etc., forces.  Don’t be afraid to stand up to those who are willing and eager to do harm.  In fact, we must stand up to evil wherever it is encountered, and do so for the greater good, putting our own fears aside.  The context of the parashah, taken as a whole, teaches us this is not just about our armed forces, our judges, rulers, clergy, etc., but each and every individual too.

        When we are told what to do when we find a dead person lying in a field, without a witness to their death, actually is a part of the same lesson.  If a person is killed intentionally, we are all responsible for allowing the perpetrator to commit the murder, and for allowing the innocent victim to be alone when there was potential for danger.

        We are responsible for each other, and “loving your neighbor as you love yourself” isn’t just about lending a cup of sugar when asked.  We must take care not to exploit or to allow anyone to exploit another.  When we see to it those around us have food, medicine, shelter, clothes, love and friendship, people won’t feel alone or desperate.  This applies not only to our families, but also to our communities, and ultimately the world community.  People sometimes feel they must resort to criminal actions if they are feeling desperate, alone, not cared about or cared for.  We are all responsible for seeing to each other’s basic needs, which include much more than simply food, clothing, shelter and medicine, etc.  People need to feel there are others who care about them and about what happens to them.

        Human beings require love.  There have been studies where babies who were not held and loved, only fed and changed, died.  We need one another.  We are all connected - to each other, the earth and everyone on it, and to G-d.  The sooner we collectively take care of one another, love one another, and stand up to evildoers and stop evil in our midst, the sooner we can live in the world some believe we will have when the Messiah comes.  This new world can happen, but much needs to be changed. 

        I am heartened every time I see, hear, or read about groups of people trying to be instruments of positive, loving, change.  There is hope when we realize taking care of one another is about so much more than our physical needs.  Change is going to happen - it always does, it is a constant, just like death and taxes.  To have this world change for the better requires each and every one of us to stop any and all evil in our midst.  This means stop allowing corrupt individuals the ability to extort others in every and any way.  This means caring about the needs of others, rather than only thinking about our own desires.

        I wish you peace, joy, love, and happiness.  Let us help each other to be the best within ourselves, to rise above pettiness, anger, and hate.

        Shabbat Shalom!  I’d love to know what you think!