Judaism's Prime Directive

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. 16:20 “Justice, justice you shall pursue that you may live and inherit the land which Adonai your God gives to you.”

Rabbi Bradley Artson writing in MyJewishLearning.com (8/6/13) suggested that the mandate to seek justice in this verse is the “prime directive” of Judaism. He states, “One cannot claim to love God and not be passionate about justice. That is the primary Jewish contribution to the human spirit.”

            I agree and believe that the pursuit of justice is an essential Jewish characteristic.  The Sages concur, and in Midrash D’varim Rabbah, they suggest that God loves justice even more than ritual sacrifices. The midrash goes on to explain why justice is superior to ritual: it can be pursued and achieved whether or not a Temple stands; justice can atone for intentional as well as unintentional sins; and finally, even God is obligated to act justly.  The Sages understand that we cannot be observant Jews without a binding commitment to pursuing justice in all aspects of our lives and societies.

            In recent days and months, we have witnessed a rise in anti-Semitic, anti-immigrant, anti-black white supremacists (some calling themselves “Alt-Right”) who seek “White Civil Rights.” Jews – as is right and correct, and in accord with our tradition – have been among the leaders combating this reawakening of an old evil. We cannot give up this effort to unmask the evil that these people represent, nor fail to hold responsible those whose inaction have allowed them to crawl out from under the rocks where they have remained hidden.

            Judaism is often mischaracterized as being a faith all about law and ritual. While there is a plethora of ritual commandments, we have to remember that the passion for justice is the core of Judaism.  

Disproportionate?

Matot-Masei

Num. 30:2 – 36:13

Précis: Matot begins with a speech to the heads (matot) of the tribes concerning the importance and sacredness of vows. The parasha then returns to the war with the Midianites, including the purification of the warriors and division of the booty. The tribes of Reuben, Gad and half of Manasseh express their desire to dwell east of the Jordan, and are permitted to do so, after promising to enter the Land to help the rest of the People defeat the Canaanites.

            The Book of Numbers ends with Masei. “These are the stages (masei) of the journey” which the Israelites made through the desert. In what amounts to a recapitulation, all of the stops along the way are identified. The Israelites are reminded to drive the Canaanites from the Land. Most of the parasha outlines the Israelites' entry into the Promised Land and sets out the first steps to be taken as they establish their national home, including the distribution of land among the tribes. The Levitical cities are described, as well as the cities of refuge. Just prior to their invasion of the land, the laws differentiating between murder and killing are repeated. The parasha ends with a summary of the commandments and ordinances. 

            Num. 31:17-18: “Now kill all the boys. And kill every woman who has slept with a man but save for yourselves every girl who has never slept with a man.”

            This parasha relates the history of a war with the Midianites shortly before the Israelites are to enter the Land. All of the adult men and male children are slain, including the King, and all of the adult women are also slain, with the only survivors being virgin females.

            It is very hard to read these verses without horror. The described killing outdoes God’s destruction of the first born of Egypt in the final plague before the Exodus. This story has too many connections with the Holocaust and with the idea of jihad and genocide.

            But is our lack of comfort based on a misplaced imposition of a modern sense of morality on a situation 3,000 years ago? I would answer “no.” The last 100 years have been the bloodiest humanity has ever experienced because of warfare. Can we so-called “modern” people look down upon the events in our reading and ignore the horrors of trench warfare, poison gas, the Holocaust, Hiroshima and terrorism? 

            We should understand that the battle described here was the final struggle in a protracted war, and we know that protracted war takes a toll on the morality of most combatants. This being the case, the IDF’s record is truly remarkable during the decades-long struggle with its enemies, many of whom take pride in their ability to target innocent civilians with the most heinous disregard for life – including their own. The recent border attacks from Gaza have been met with lethal reaction by the IDF, which some suggest is “disproportionate.” Do adherents of that idea feel that it’s necessary for a line of Jewish dead to be arrayed before lethal force is used? How many Israelis must die first? 10? 20? 100? (Yes, I intend to suggest a reverse Sodom argument.)

            Based on the human experience of the last 100 years, we should understand that our claim to moral superiority over our ancient ancestors is misplaced and undeserved. Additionally, we can take justifiable pride in the efforts of the IDF and the United States military to investigate allegations of violations of the strict rules of engagement each nation has adopted. They are aimed at containing the instances of civilian collateral damage.

            The Torah sets forth strict rules of warfare, and so should we  -  and we and Israel do.