Parashat Shoftim 2025: The Pursuit of Justice

Torah: Deut 16:18 - 21:9

Haftarah: Is 51:12 - 52:12

Brit Chadashah: John 1:19-27, Acts 3:22-23

Main Points

Moses directs Israel to appoint judges.

Types of worship that are forbidden.

Legal decisions of the Judge and Priest.

Commandments for the King of Israel.

Provisions for the inheritance of the Priests and Levites

Prohibition of idolatrous practices.

Laws concerning prophets.

Cities of refuge.

Laws concerning property and legal witnesses.

Laws of war.

The unsolved murder and purification of the land.

Justice (Tzedek) was required of the Israelites and was a part of their commitment to dwell in the land God was giving them (Deut 16:18-20).  The pursuit of justice was not just an issue just for the judges. The you in the verse is meant to convey that the pursuit of justice was everyone’s requirement, and this concept touches many things in life. The Sages stated that the Jewish concept of justice should be pursued regardless of issues concerning profit and loss and should apply to justly pursuing both the means and the end. The pursuit of justice is a core defining concept in the life of the Messianic.

Why do we pursue justice? Why is God so focused on it? Because God is concerned about his people mirroring his character so that his love and compassion can be a testimony in the world. Injustice corrupts the purpose of God. It hurts people. It makes God’s people look like phonies. Israel was to be on a relentless pursuit of all that was right and was called to be a voice and helping hand to those who were suffering. Most importantly of all, justice is a part of God’s character (Is 11:4, Is 30:18, Jer 32:19). Scripture says that God loves justice (Is 61:8). It is the foundation of his throne (Ps 89:14). His justice is even present in wars, specifically the wars of Israel (Rev 19:11).

God is no respecter of persons. He loves everyone equally. He does not show favoritism or partiality. He does not rob from one person to give to another. He cannot be tempted or corrupted through pleas, bribes, or bargaining. He treats the rich and poor equally and loves them both. He does not abuse (spiritually, emotionally, or mentally) or mistreat. His heart is moved with compassion when people suffer and are being hurt, regardless of who they are. He loves all of his creation intensely from the ant that crawls on the ground to the smartest, richest person in the world. He gives us free will and the choice to serve him or not and uses the same measure (his word) to judge us all. He will never violate his word, twist it, or misuse it to manipulate others. God loves justice because it embodies his truth and extends the awareness of his love. God loves justice because he is the judge. He defined holiness and right behavior based on his person and wants fair and just behavior from his people.

For his love to abound, it abounds mainly in us. His love is seen through our relationship with him, in how we love and respect ourselves, and in how we faithfully communicate his love to others in terms of our treatment of them.

Michah 6:8 The prophets directed that God wanted his people to act justly, love mercy, and walk humbly. Is 1:17 continues to say that we should learn to do good, seek justice, correct oppression, and not allow the helpless to be taken advantage of. Scripture uses words like defend (the weak and fatherless), uphold (the cause of the poor and oppressed), rescue (the weak and needy), and deliver (from the hand of the wicked) in relation to justice indicating that the concept involves not just an acknowledgment of the bad, but a commitment to act righteously in response to it (Ps 82:3-4). Pursuing justice is an expression of faith (Prov 24:24-25) that puts us on the front line of defending biblical righteousness in a corrupt world. Like many values in scripture, we cannot just agree that justice is good, we have to embody it as a life practice vocally, with our actions, and even our money. Notice how justice is also linked to mercy and compassion (and also humility, Zech 7:9) and also plays a role in heavenly judgment (Matt 7:21-23, Matt 25:31-46).

Justice in Jewish terms is when all people are treated fairly and equitably in the judicial system, government, business, and is also applied from person to person. In recent years the concept of justice, especially social justice, has been linked to tikkun olam (healing or repair of the world through our actions such as volunteerism and humanitarianism). It is also linked to the idea of g’milut hasadim (acts of loving kindness). People of faith care about justice (Prov 29:7), love it (Prov 21:15), and seek to understand it (Prov 28:5). Applying it in our personal lives is a large part of sanctification. People have a right to personal dignity, their ideas, and their voice. We do not have to befriend everyone or agree with a person’s lifestyle to be respectful. We also do not have to accept (or advocate) the terms of culture, its worldview, or do anything contrary to our faith. We can be just and respectful as a mark of godliness.

Justice is not about uniform and regulated fairness at all costs. Nor is it about avoiding offense or about our convictions being silenced. Sometimes the pursuit of justice and offense goes hand in hand. In a sin and violence-wrecked world, standing for what is biblically just has a cost and will often run counter-cultural to societal thinking and political ideologies. Justice does not advocate for sin. It is concerned with establishing the rightness of a relationship between people and protecting their humanity and dignity in society.

Shabbat Shalom

Rav Calev

Next Feasts

Rosh Hashanah begins at sunset, Sept 22^nd and ends at sunset on Sept 24^th.

Yom Kippur begins at sunset, Oct 1^st and ends at sunset on Oct 2^nd.

Sukkot begins at sunset, Oct 6^th and ends at sunset on Oct 13^th.

Hebrew words to know:

Ona’at Devarim- Verbal Abuse

Halbanat Panim- Shame

Machrio L’Chaf Zechut- Influencing others to virtue or to judge favorably.

Penimiyut- Integrity or Innerness

Kevod Habriyot- Honoring one another.

Choshuve Gast – (Yiddish) An important or honored guest.