Shoftim
Deuteronomy 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.
Deuteronomy 20:1-3 "When you take the field against your enemies, and see horses and chariots, forces larger than yours, have no fear (lo tira) of them, for the Eternal your God, who brought you from the land of Egypt, is with you. Before you join battle, the priest shall come forward and address the troops. He shall say to them: 'Hear, O Israel! You are about to join battle with your enemy. Let not your courage falter. Do not be in fear (al tir'u!), or in panic, or in dread of them'.”
Yael Splansky has examined the phrase “do not fear” with a very revealing analysis (10 Minutes of Torah 8/20/12) on how that phrase is used often in the Bible. The command or statement appears frequently, and we find it in Exodus 14:13, with the Israelites at the Red Sea as Pharaoh’s army approached, and again when Joshua prepares for the battle of Jericho (Joshua 8:1). This statement is not restricted to the battlefield: Avram is told not to fear as he sets forth to a new land (Gen.15:1-5); Hagar, ready to die after being expelled from Abraham’s household, is told "Have no fear" (Gen. 21:17); when Jacob prepares for his reunion with Joseph in Egypt, God encourages him not to fear (Gen. 46:3). In every generation, it seems, God’s reassurance is required. As is stated in Isaiah 41:10, "Fear not, for I am with you; do not be frightened, for I am your God".
The frequent repetition of this commandment tells us that our heroic biblical figures were, in fact, human: they had fears. It also tells us that God is greater than the sum of all human fears, and can support his fearful followers with a quiet whisper or a strong command.
But there is another “fear” in Jewish tradition, namely, the “fear of God” (yirat Adonai) which is distinct from the repetition of statements of comfort. While this “fear” is sometimes translated as reverence or awe, it remains a complex concept, both simple and profound. We conclude our Shabbat morning service with the hymn “Adon Olam,” the last line of which includes a phrase taken from Psalm 118, “Adonai li v’lo ira" (God is with me, I shall not fear). Is this a statement of real belief, or is it aspirational or hopeful? Do we really believe it? The new month of Elul began on Wednesday; we are entering a season when we “return” again to examine our inner-most beliefs and thoughts. Yirat Adonai means that not only our actions are called into question, but our beliefs as well.
