Parshat Shoftim: Great Responsibility

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“With great power comes great responsibility.” In Parshat Shoftim, societal leaders—whether judges, prophets, sages, or kings—are commanded to pursue justice and adhere to a strict code of ethical behavior. However, there are times when every individual is called upon to engage in introspection and take responsibility for the welfare of society as well.

Devarim 21 describes the mysterious ceremony, done in biblical times, of “eglah arufah.” When a murder victim is discovered outside a city and the identity of the killer is unknown, the elders of the closest city take an unworked heifer and break its neck. Then there is a two-part tikkun. First, the leaders are called upon to take responsibility, which consists of a declaration: “Our hands did not shed this blood, nor did our eyes see it done,” and then a prayer to God: “Absolve Your people Israel whom You redeemed…” 

What is the purpose of the leaders declaring “our hands did not shed this blood”? Rashi, citing midrash Sifrei asks, “do we really think the elders are murderers?” Rather, they mean that they never encountered this victim, and they did not leave a vulnerable person without help. This ritual underscores the value the Torah places on each and every life and the heavy responsibility on leaders to protect their people. Why, then, do they pray that God absolves all of Israel and not just themselves? When an innocent life is taken and justice is not served, the moral deficiency can reverberate in the nearby city and throughout all of Israel. So all of Israel must pause and reflect on what has occurred. This is why the tefillah seeks redemption for the entire nation. 

The eglah arufah is no longer practiced, but its core ideas remain relevant—especially this week. May the memories of Alexander, Almog, Carmel, Eden, Hersh, and Ori be a source of societal healing and redemption in our time. Shabbat Shalom -Karen Miller Jackson

Parshat Devarim & Tisha B’Av: Response to Historical Trauma

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The book of Devarim is also called mishneh Torah, the “repetition” of the Torah. The retelling of one story in particular – the meraglim (spies) – offers deeper insight into the purpose of this final book of the Torah and serves as a foundation for processing historical traumas in a constructive manner.

The first historical narrative Moshe shares with the second generation in the desert is the story of the spies. As Rav Tamir Granot points out, it is not the Exodus, the revelation at Sinai nor the sin of the golden calf. Why this story? Additionally, there are differences between the way this story is told here and how it is presented in Bamidbar. In Devarim, it is not God who initiates the sending of scouts, but rather the nation. And, it is not the spies, the tribal leaders, who spread criticism of the land, but the people. Rav Granot writes that Moshe chose to retell this story because its lessons were most relevant for this generation. Bamidbar’s version emphasized the failings of the leaders. In Devarim, Moshe emphasizes the people’s responsibility over the faults and failings of their leaders. 

A similar approach was taken by the rabbis in retelling the story of the churban, commemorated on Tisha B’Av. Historical sources and the Talmud contain stories of corrupt priests at the end of the Second Temple period. There is also the tale of enmity between Qamtza and Bar Qamtza and the silence of the rabbis who were with them, which led to the destruction of Jerusalem. Our leaders failed us then and some took responsibility for it. Ultimately, the rabbis teach, it was because of sinat chinam – worthless hatred between the people – that God destroyed the Temple.

Moshe’s imperative to us which resonates so deeply today: We need to hold our leaders accountable and learn from past failings. And yet, blame alone won’t get us very far. The most effective response to historical trauma, both then and now, is a call to responsibility for every member of the Jewish people. Shabbat Shalom -Karen Miller Jackson