Above the law

 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 parsha is devoted to ways to create a just society in the Land of Israel.

 

Deut. 17:18 “When he (the king) is seated on his royal throne, he shall have a copy of this Teaching written on a scroll by the Levitical priests. Let it remain with him and let him read it all his life…”

            Written thousands of years ago, our Torah remains a vital source for how modern societies are to act. Here, we see that the Jewish king is to have a scroll of the law beside him. Clearly, the intent is that the King is bound by that law. The king is to study -and be held to - the same law as that which applies to all of the people.

            We live in a world which, increasingly, appears to be led by rulers who are ignorant of the law, or merely believe that the law does not apply to them. As Chief Justice Roberts has recently opined, no one – including the President of the United States – is above the law.

            While the Chief Justice did not cite this verse, it is clear that our nation is (at least) in theory identical to the government envisioned in the Torah: a government of laws, applicable to all.

 

Kashrut

 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. 14:2-3 “For you are a people consecrated to Adonai, your God; your God chose you from among all other peoples on earth to be a treasured people. You shall not eat anything abhorrent.”

 

I will admit it. In recent years, I have had increasing trouble with the concept of kashrut. The principle reasons the Sages offer for its observance (it was God’s command, it keeps us separate from other peoples, it limits our passion by recognizing that there are limits) seem less relevant to me today than they once were. Nevertheless, I persevere in my current level of observance.

            Perhaps it is because I no longer have parents or grandparents whom I wish not to anger.

            Perhaps the rationales offered by the Sages do not resonate with the same frequency or dynamic that they once did.

            Perhaps it is because some of the kashrut certifying entities are corrupt, and perhaps because producers of kosher products do not all observe appropriate standards of ethical behavior viz a viz animals or their employees.

            Nevertheless, I still have an emotional tie to this tradition which translates into higher priced meat and poultry, multiple sets of pots and dishes and silverware. I am not sure why I still do this.

            It’s been said that to be an Israelite is to literally wrestle with God. I continue to wrestle.