In memory of Aunt Henri Dobin (z'l), who passed away at age 111. May her memory be a blessing

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.

 

Rabbi Jonathan Sacks (z’l) has written about the kinds of leadership found in this parasha (Covenant and Conversation, 8/11/21) These are the “three crowns” of Judaism: the priesthood, the kingship and Torah. He notes that this informed the American Founders of the need to separate powers, an issue which we continue to argue about.  In biblical times, leadership was distributed among the king, the priests, and the prophets. Each had a specific role to play in societal governance. Kings were secular rulers, the Priests were the religious leaders, and the prophets were there to remind the other leaders (and the people) of the correct path ahead. Prophets were mandated by God to be critical of the corruptions of power and to remind the people of their religious vocation whenever they drifted from it. 
            The text tells us that God is permitting a king for the Israelites so that they can be like other nations. This is unusual, because the Israelites are usually commanded to be different.  This leads to a rabbinical suspicion of a monarchy altogether. The text also reminds what the king cannot do, rather than what he is permitted to do. The king is instructed to keep a scroll of the law next to him. Finally, the king is commanded to be humble. These statements indicate with certainty that the king is not above the law.
            Sacks concludes that “To be a Jewish leader means spending time to study both Torah and chochmah (wisdom): chochmah to understand the world as it is, Torah to understand the world as it ought to be. Leaders should never stop learning. That is how they grow and teach others to grow with them.”

In honor of my wife of 50 years

It is with great joy and gratitude that I prepared this d'var in honor of the 50th wedding anniversary this Shabbat to my wonderful wife Abby.

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. A concern with idolatry permeates the following verses. The parasha explains that there will be a single site for sacrifices. A test for a false prophet and the punishment of an idolatrous city are included. The parasha then shifts to other subjects: a prohibition against self-mutilation, the 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, as are the commandments for the observance of Passover, Shavuot, and Sukkot.

 

Deut. 11:26–28 “Behold I set before you a blessing and a curse this day; a blessing if you obey the commandment…and a curse, if you will not obey the commandments…”

            The Hebrew verbs are very important in this verse: “behold” (re’eh) is a singular verb, and the phrase “before you” (“lif’neichem”) is plural. We begin with the singular and end with the plural. According to the Talmud, the mitzvot were given to the Jews as a single group (hence the singular verb), but the phrase ends with a plural to remind us that each individual must decide whether to accept the blessing or the curse.

Accepting the “rules” is necessary for any organization. Putting the interests of the community above one’s own needs is essential for success.

The same is also true – in fact even more true - in a successful marriage. After 50 years of marriage to my wife Abby, we’ve learned one most important lesson: it is not what matters between us, but rather that we deal with all matters together. Marriage is not for the weak, but rather for the strong. It takes strength of character, strength of caring, and the ultimate strength of love to cede one’s wants and needs to maintain the glorious partnership we call marriage.

When we conclude the reading of a Book of the Torah, we chant “Hazak, Hazak, v’nitkazek.” This may be translated as “Be strong, be strong, and let us strengthen one another.” As Abby and I close the Book of the first 50 years of our marriage, so may it be with us.