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Shabbat Table Talk Page Hebrew for Christians www.hebrew4christians.com Parashat Shoftim Shabbat Table Talk Page Overview • Parashah: Shoftim ( ~yjip.Av , “Judges”) • Chapters: Deut. 16:18-21:9 hr"At yrEb.dIB. qAs[]l; Wnw"òciw> Ãwyt'wOc.miB. Wnv'ñD>qi rv,a] Ã~l'A[h' %l,mñ, Wnyheñl{a/ hw"hy> hT'a; %WrB' – Torah Study Blessing – Synopsis Parashat Shoftim begins with Moses commanding the people of Israel to appoint judges (i.e., shoftim ) and officers in all the cities allotted to the tribes, so that justice would be enforced throughout the promised land. These judges were to be above reproach, neither showing partiality nor accepting bribes on behalf of the wealthy: “Justice, justice shall you pursue, that you may live and possess the land the Lord your God is giving you.” In practical terms this meant that every town in Israel was to have its own law court with a police force to enforce the decision of the appointed judges. Idol worshippers were to be punished by stoning, but any conviction must be established on the testimony of two or more witnesses (not merely one). The courts were invested with the authority to interpret and decide all matters of Torah law, but if a local court found a case too difficult to decide, it was to be referred to a higher authority (i.e., the court of the priests at the Sanctuary) whose decision was considered final. Moses foresaw that a time would come when the people would desire a king to rule over them, as did other nations. When this occurred, the king was to be an Israelite chosen by the LORD. The king was forbidden to amass many horses, maintain a harem, or accumulate great wealth. He was to write his own personal copy of the Torah, as supervised by the priests, so that he would be God-fearing and Torah observant during his entire reign. In this connection, Moses foretold of the coming Messiah as the true and rightful King of Israel. Various other laws were to be enforced. The people were to set aside tithes for the sustenance of the priests and Levites who were given special responsibilities as God’s ministers. No form of divination or sorcery was to be used to determine God’s will, and all false prophets and occult practitioners were to be executed. Three Cities of Refuge were to be established for those accused of manslaughter to make their defense in a court. Laws regarding property boundaries and the role of witnesses in legal proceedings were given. In addition, various rules of war were stated, including offering terms of peace to an enemy before a battle began and the prohibition against wanton destruction of something of value when cities were besieged. The portion concludes with a procedure to be followed when someone discovered a murder victim in a field, but the identity of the victim was unknown. In such a case, responsibility for the murder rested with the city nearest to the scene of the crime. In an atonement ceremony, the leaders of the city were required to slaughter a young heifer, wash their hands in the priest’s presence, and pray for forgiveness. Page 1 Hebrew for Christians www.hebrew4christians.com Parashat Shoftim Parashah Questions 1. What does the word shoftim ( ~yjip.vo) mean (Deut. 16:18)? 1 2. What does the word shoterim ( ~yrIj.Av ) mean (Deut. 16:18)? 2 3. Who first suggested the idea of a judicial system to Moses? 3 4. Why did God want to appoint judges and officers throughout all the cities of the land? (Deut. 16:18)? 4 5. Who was responsible for appointing judges (Deut. 16:18)? 5 6. How were judges to judge the people (Deut. 16:18)? 6 7. What three characteristics must a judge possess (Deut. 16:19)? 7 8. Why are bribes considered a grave offence in matters of justice (Deut. 16:19)? 8 9. Why is the word “justice” repeated in Deut. 16:20 ( tzedek, tzedek tirdof )? 9 1 Shoftim means “judges” or “magistrates,” the plural form of shofet . Generally, judges were esteemed Levites (or Torah sages) who were entrusted to discern and interpret God’s law and settle disputes for the people. 2 Shoterim originally referred to “overseers” or “officers” in Egypt (Exod. 5:6,10; 14-19). During the years in the desert, the word was applied to the seventy elders of Israel who shared the weight of governance with Moses (Num 11:16, Deut 1:15). Later, they became associated with military, religious, and civil officers who enforced the law. 3 Moses’ father in law, Jethro (Exod. 18:14-26). 4 The welfare of the theocratic state required that God’s law was upheld and transgressors were punished. The sages believed that the fortunes of Israel depended upon the behavior of its judges. They interpret the opening verse of the book of Ruth, “... in the days when judges ruled ( shefot ha-shoftim ) there was a famine in the land” (Ruth 1:1) to mean that the judges were themselves judged, and this is why the famine was decreed upon the land. “If the foundations are destroyed, what can the righteous do?” (Psalm 11:3). 5 The people themselves selected qualified men to serve as judges based on their godly character and their abilities as Torah sages. Later this became a function of “semikhah” or ordination from judicial ruling bodies. The commandment to appoint judges and offices titten lekha , “for you” (Deut. 16:18) implies that no judges or officers were to be regarded as “above the law” but rather were to function as agents of God to deliver the oppressed from the oppressor. 6 Mishpat tzedek. They were to judge with “righteous judgment,” that is, according to the principles of tzedakah (righteousness). They were to model themselves after the “men of valor” Moses chose to be the elders of Israel. The term mishpat tzedek implies that a verdict will benefit both parties involved: the wronged party will be given restitution, while the guilty party will be given an opportunity to repent. 7 They must not be unfair; they must not show partiality, and they must not take bribes. This implies, of course, that they revered God and loved the truth. 8 A bribe is an attempt to persuade someone to judge in one’s favor, and this will pervert the cause of the righteous. The sin of accepting a bribe will actually damage the judge’s vision! 9 The repetition of the word signifies that one must pursue justice using just means, certainly not through deceptive or underhand methods (e.g., entrapment). We must pursue righteousness righteously and never use a form of evil for a supposed good (e.g., torture to obtain information in war, etc.) Page 2 Hebrew for Christians www.hebrew4christians.com Parashat Shoftim 10. What was the goal of the law for the people? Why a legal code? 10 11. Why did God prohibit trees from being planted near the altar (Deut. 16:21)? 11 12. Were “sacred pillars” always forbidden to the Jewish people? (Deut. 16:22)? 12 13. Why is the law against offering a blemished sacrifice mentioned in connection with the appointment of judges (Deut. 17:1)? 13 14. What was the penalty for engaging in personal idolatry (Deut. 17:2-7)? 14 15. Is astrology a form of idolatry (Deut. 17:3)? 15 16. Why was the testimony of a single witness insufficient to establish the truth about a legal matter (Deut. 17:6)? 16 17. Why did the responsibility of beginning an execution fall to the accusing witnesses (Deut. 17:7)? 17 18. What was the penalty for edim zommemim (false witnesses)? 18 10 Speaking of the Torah, “her ways are ways of pleasantness, and all her paths are peace” (Prov. 3:17). The goal of the law is the administration of justice, which is a state of peace. Without the law, there would be anarchy and destruction. Life would be “short, nasty, and brutish.” The law functions as a restraint upon the evil inclinations of depraved human beings (see Paul’s statements in 1 Tim. 1:9-11; Rom. 5:20, and Gal. 3:19). 11 First, trees were planted in and around pagan temples, and God wanted no association to be made with these customs. Second, trees were planted simply to make pagan shrines more attractive, and the juxtaposition of this commandment with the qualities required of judges (of the previous verse) is taken as a warning to not appoint judges based on their external characteristics (such as good looks, status, etc.). 12 No. Before the Torah was given to Israel, Jacob erected a matzevah (pillar) at Bet-El after his dream (Gen. 28:18), and later Moses set up twelve pillars for the twelve tribes at Sinai (Exod. 24:4). The practice was forbidden after the sin of the Golden Calf. Note that the sages associate a “sacred pillar” with a sinful judge – something God hates. 13 A blemished sacrifice is thought to represent a defective judge, which is an abomination before the LORD. Even if an animal with a defect is worth a great deal of money, it is forbidden to be sacrificed, whereas an animal that is inexpensive but defect-free is acceptable for the altar. Likewise, a wealthy judge who is unqualified is not acceptable. 14 A person proven guilty of engaging in personal idolatry (based on the testimony of two (or more) witnesses) was to be publicly stoned to death. The accusing witnesses were required to be the ones who began the execution the offender.
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