Standing by

 Ki Tetze

Deut. 21:10 - 25:19

 

Précis:  The parsha begins with the phrase “when you go forth” (ki tetze) to battle. This parasha contains 72 mitzvot (commandments), dealing with the morals and values to be implanted in the Israelites’ society. They cover a wide variety of topics, from family life, human kindness, respect for property and animals, the safety of others, sexual relationships, escaped slaves, financial loans, keeping promises, and blotting out the name of one of Israel’s greatest enemies. This assortment of commands includes requirements that there be sex-distinct clothing; that mother birds not be separated from their eggs; that roof-tops have parapets; that seeds not be mixed in a field, and that “tzitzit” (fringes) be worn on garments.

 

Deut. 22:1-3 “If you see your fellow’s ox or sheep gone astray do not ignore it; you must take it back to your fellow. If you fellow’s does not live near you or you do not know who he is, you shall bring it home and it shall remain with you until your fellow claims it; then you shall give it back to him You shall do the same with his ass; you shall do the same with his garment; and so too shall you do with anything that your fellow loses and you find; you must not remain indifferent.”

 

According to Etz Hayim, the parasha is underscores “the irreducible dignity and worth of the human being.” The verses cited here deal with hashavat aveidim, returning lost objects, and end with the phrase “lo tukhal l'hitaleim,” (“You must not remain indifferent.”) It is this final phrase which merits some additional discussion.

            While the phrase may be viewed as part of the thrust of the opening lines (meaning, you should not remain indifferent to lost objects), it is also an important reminder that our tradition does not accept the common conception that somebody else’s troubles are their own, and one needs not get involved in the plight of others. Our tradition, moreover, supports the idea that we have an affirmative obligation to help those individuals in trouble, to aid our troubled communities, and to aid our troubled societies as a whole.

            While we may disagree (as Jews, of course are wont to do) about the means to improve our cultures and societies, we must agree that we cannot remain indifferent. Standing by without action is not a Jewish option.

 

A Humble King

 Shoftim

Deut. 16:18-21:9

 

Précis: The parasha Shoftim (literally, “judges”) is devoted primarily to various themes of justice, and includes warnings against false testimony, idol worship, and the dangers posed by mortal kings. The parasha also warns the people against false prophets, magicians, soothsayers and witches. It establishes requirements for cities of refuge in the Promised Land. In short, the parasha is devoted to ways to create a just society in the Land of Israel.

 

Deut. 17:18-20 “As he presides upon his royal throne, he must inscribe a copy of this Torah for himself upon a scroll, in the presence of the Levitical priests. It must always be with him, and he shall read from it all the days of his life, so that he may learn to revere the Lord his God, taking care to keep all the words of this commandment and these decrees, not considering himself superior to his people, or straying from the commandments to the right or to the left. Then he and his descendants will reign long in the midst of Israel.”

The king described in these verses must have humility.  As Rabbi Sacks suggested, “The highest in the land should not feel himself to be the highest in the land” (Rabbi Sacks Legacy, 8/28/25). Other commands about the king appear in this parsha: he must not accumulate horses, he should not have “too many” wives, he should not accumulate “too much” wealth. These are obvious temptations to a king. But these actions were symptoms, not the cause of improper kingship. The real problem was a king believing that since he was “above” the people he was “above” the law.  

This was the intent of the Torah text. As Maimonides points out, “Just as the Torah grants him [the king] great honor and obliges everyone to revere him, so it commands him to be lowly and empty at heart, as it says, ‘My heart is empty within me’ (Ps. 109:22). Nor should he treat Israel with overbearing haughtiness, for it says, “So that his heart be not haughty over his brothers” (Deut. 17:20). He should be gracious and merciful to the small and the great, involving himself in their good and welfare. He should protect the honor of even the humblest of men. When he speaks to the people as a community, he should speak gently, as it says, “Listen my brothers and my people….” (I Chronicles 28:2), and similarly, “If today you will be a servant to these people…” (I Kings 12:7). He should always conduct himself with great humility. There was none greater than Moses, our teacher. Yet he said: “What are we? Your complaints are not against us” (Ex. 16:8). He should bear the nation's difficulties, burdens, complaints and anger as a nurse carries an infant (Maimonides, Laws of Kings 2:6)."

Usually, I have some comments on cited text. This week, I prefer to let Maimonides speak for himself, since its application is obvious.