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.

The choice is ours

 Re’eh

Deut. 11:26 - 16:17

 

Précis: Moses begins by quoting God, saying “Behold (re’eh), I set before you a blessing and a curse this day.” The blessing flows from observance of the laws and the curses result from violations. The parasha includes a prohibition against self-mutilation, a biblical basis of the laws of kashrut, tithing so that the needs are met for the Levites, the “stranger, the fatherless, and the widow.” Remission of debts, freeing of Hebrew slaves, and the dedication of firstborn cattle are discussed​. 

 

Deut. 11:26-28 “See, I am setting before you today a blessing and a curse - the blessing if you obey the commands of the Lord your God that I am giving you today; the curse if you disobey the commands of the Lord your God and turn from the way that I command you today by following other gods, which you have not known.”

 

Deut. 30:15, Deut. 30:19 “See, I have set before you today life and good, death and evil... choose life, that you and your offspring may live.

 

Rabbi Sacks notes that having set out the broad principles of the covenant, Moses now turns to the details (Rabbi Sacks Legacy 8/21/25)​.

​           Maimonides views these two passages as the basis for our belief in freewill (Hilchot Teshuvah 5:3), ​and Sacks suggests that the passages are something more: a political statement. There is a connection between individual freedom (which Maimonides is talking about) and collective choice (which Moses is talking about). If humans are free then they need a free society within which to exercise that freedom.

            Moses summons the people to humility and responsibility, recognizing that Israel is not great in conventional terms, but great in moral terms. Moses insists on three things. First, we are free, and our fate is in our hands. Second, we are collectively responsible. The fate of Israel depends on the response of Israel, all Israel, and not only its leaders. (This may be the origin of America’s phrase “We, the People.”)  Third, it is a God-centered politics (a “theocracy.)” Biblical Israel is the first example in history of an attempt to create a society to answer the questions: how can freedom and responsibility be shared equally by all? How can limits be placed on the power of rulers? Jews were the first to believe that an entire nation could govern itself in freedom and equal dignity. This has nothing to do with political structures (monarchy, oligarchy, democracy – we have tried them all), and everything to do with collective moral responsibility.

As Sacks sums it up: “We have never quite achieved the vision, but we have never ceased to be inspired by it. Moses’ words still challenge us today. God has given us freedom. Let us use it to create a just, generous, gracious society…. As Moses said: the choice is ours.”