Parashat Shoftim
29th August 2025
Week of 24 – 30 August 2025
Torah portion : Deut.16:18-21:9 ; Haftarah : Isa. 51:12-52:12
Theme: “Who brings you comfort when you need it most?
(m’nahemkhem מי מנחם אותך) ישעיה 51:12”
Who brings you comfort when you need it most (m’nahemkhem)? This question stands in contrast to the poignant lament in Lamentations 1:17 (see CSB p. 1144), which reflects that Zion has no one to comfort her (ein m’nahem lah). It invites us to reflect on the sources of support in our lives. In this week’s Parashat Shoftim “Judges” (see ETZ HAYIM Deut. 16:18-21:9 p1088;p1106; Isa. 51:12-52:12 p1108;1111), we are presented with valuable guidelines for leadership. The passage begins with the important directive to appoint judges, emphasizing the foundation of justice and order. It further explores detailed laws for kings, priests, and prophets, offering a framework for righteous governance. Additionally, the text addresses critical topics, including cities of refuge for those who unintentionally cause harm, the consequences of false testimony, the rules of engagement in warfare, and the rituals for handling unresolved murders. These teachings collectively encourage us to consider how to cultivate justice, compassion, and accountability in our communities.
This haftarah begins with God offering comfort to Zion and the nation, emphasizing the need for judges to oversee the people’s lives. The command specifies that judges must be present at every “gate,” reminding us to be vigilant about what we allow into our bodies: guard our ears from gossip, protect our mouths from falsehoods, and shield our eyes from distractions. Judges play a crucial role in establishing a framework for legislation in Judaism. They must uphold the Law and model appropriate behavior, as their influence can greatly impact others. While many assert they are their own judges today, we must question if we can truly guard our gates and be good examples as followers of the Eternal. Listening to the Torah is vital to the covenantal life expected of Israel, and leaders must demonstrate their commitment by first obeying it.
God reassures the people, “I, I am He who comforts you” (Ibid. Isaiah 51:12). Zion is urged to “Rouse, rouse” (Ibid. Isaiah 51:17) from sorrow and to “Awake, awake” (Ibid. Isaiah 52:1) to her new splendor. Lastly, the exiles are called to “Turn, turn away” (Ibid. Isaiah 52:11) from Babylon and return to their homeland. In Deuteronomy 18:5 (see p1094), we see the significant role of judges in spiritual leadership. Prophets must show unwavering devotion to Adonai, while judges are responsible for delivering justice fairly, without favoritism or bribery. God’s own words ‘ I, I am He’ introduce the first theme the divine presence which brings consolation. The Lord comes to comfort the bereaved city (Ibid. 51:12) and to the champion His people v. 22, contending on their behalf against the nations. while Listening to Adonai, encapsulated in the Hebrew term shema, serves as the primary expression of worship in Israel, emphasizing obedience and reverence. The recitation of the Shema ( see Deut 6:4-9 p1024-1026; 11:13-21 p1052-1053; Num 15:37-41 p854-855) forms the cornerstone of Jewish prayer, both in synagogues and homes, highlighting the relational aspect of worship and community.
The divine presence is reality, returning to Zion as king (Ibid. 52:7-8). While our sidrah (Pentateuch) identifies idolatry as an abomination to Adonai, it does not condemn the religious practices of others. Instead, it encourages the Israelites to remain focused on their unique relationship with the LORD. Being a part of Israel means being set apart, as reflected in the Hebrew term Kodesh, Holliness (קֹדֶשׁ) reminding us of the special covenantal identity that unites the community.
Closely related to worship and holiness is the profound commitment to justice. Justice is essential to living in accordance with the covenant and fulfilling our responsibilities to our neighbors and the environment. As the sidrah (Pentateuch) beautifully declares, “Justice, justice you shall follow, that you may live and inherit the land which the LORD your God is giving you” (Ibid. Deut 16:20). The repetition of “justice” (צֶדֶק) (tzedek tzedek) highlights the paramount duty of ensuring fair and impartial justice for all. The King and the judges carry the sacred responsibility of administering justice for the people, focusing solely on carrying out the will of Adonai as revealed in the Torah. these repetitions intensify the divine commands and spotlight the haftarah’s three themes of divine presence, national transformation and return from exile. God as the fulfiller of promises strikingly declares ‘I, the One who promised, Am now at hand ‘hineni’ (הִנְנִי) (Ibid. 52:6).
The second recurring theme is national transformation, presented through exhortation and contrast (Ibid. 51:17, 52:2). Parashat Shoftim inspires us to embrace Teshuvah (תְּשׁוּבָה) (repentance, mercy, and forgiveness), a powerful opportunity for reflection and renewal. This journey toward goodness is deeply connected to our sincere commitment to evolve. True remorse calls us to grow and dedicate ourselves to a better way of life, for mere regret without action is an empty gesture. The third major theme is the return from exile (Ibid. 52:4). The people are encouraged to view their liberation in historical terms, fostering trust that new events will mirror past glories (v.12). Let’s take a moment to reflect on the relationship between the Haftarah and our calendar. Just a little over five weeks ago, we mourned the destruction of Zion during Tisha B’Av (תִּשְׁעָה בְּאָב). In that poignant time, we read from the Book of Lamentations, where the voice of sorrow resonates: “Far from me is any comforter, who might revive my spirit; my children are forlorn, for the foe has prevailed” ( see Lam 1:16 CSB p1144).
Yet, amid such deep feelings of absence and loss, there came a message of hope from a later prophet in exile: “I, I am He who comforts you!” ( Ibid. Isa. 51:12). This powerful declaration ushers in a time of joy and redemption, offering a sense of encouragement that still touches our hearts today. I often reflect on the wise words of Plato: “The work of justice is peace and harmonious living.” This beautiful aspiration resonates with our shared desire to uplift one another. Harmonious living often springs from simple acts of loving-kindness, which can be so transformative in our relationships. God sees us through a lens of justice, yet reminds us to infuse His judgments with mercy and compassion. This compassion extends to everyone we encounter the rich, the poor, and the vulnerable. Even the Almighty calls upon us to balance justice and love as we navigate our world together with empathy and grace.
In our pursuit of social and international justice, we are reminded to honour every individual and community, acknowledging their inherent dignity. The vision of the United Nations, established on June 26, 1945, beautifully aligns with what Prophet Isaiah communicated over 2,700 to 2,800 years ago, from approximately 740 BCE to 701 BCE: that fair administration of justice is crucial for Israel’s existence as a nation. It is a reminder that judges should be competent and impartial, chosen for their abilities rather than their social or familial connections. Our Jewish law, known as ‘halakha’ (חַלָּכָה) (meaning “the way to go” or “to live and behave”), gently guides us in fulfilling God’s will. God longs for us to appreciate the gift of being created in His own image and to cultivate gratitude for all that He provides. This love extends to how we treat one another, especially our parents, as we strive to create a more compassionate and just world together. As Rosh Hashanah (רֹאשׁ הַשָּׁנָה) approaches, may we find freedom from past burdens and embrace the hope for a bright future. Let us prepare our hearts for the blessings of this season, welcoming the promise of abundance and fulfillment that lies ahead.
For Reflection and Discussion:
- Have I been too hard on myself? As I reflect on my regrets, I find myself questioning whether my commitment to change is truly heartfelt or just for show. Without a real dedication to change, don’t you think that the world depends on the Torah, worship, and kindness towards one another?
Bibliography:
ETZ HAYIM, Torah and Commentary: The Rabbinical Assembly, The United Synagogue of Conservative Judaism, 1999; The Catholic Study Bible 3rd Edition; The New American Bible, Saint Joseph Edition; The Catholic Prayer Bible;)www.sefaria.org.il;)www.chabad.org) /;Robinson, Essential Judaism: ACompleteGuidetoBeliefs,Customs,andRituals(NY2000);archive.org/details/essentialjudaism0000robi/page/n9/mode/2up;Plato: An ancient Philosopher (The Philosophy of Plato First Published in 2000. This is Volume VI of ten in the International Library of Philosophy in a series on Ancient Philosophy. Written around 1956);https://ia802802.us.archive.org/20/items/PlatoTheRepublicCambridgeTomGriffith/Plato%20The%20Republic%20(Cambridge%2C%20Tom%20Griffith).pdf;Plaut, The Torah: A Modern Commentary (New York 1981) scirp.org/reference/referencespapers?referenceid=1253444;Pentateuch with Rashi’s Commentary (London 1946);bible-researcher.com/rashi.html
This week’s Parasha Commentary was prepared by
Dunhill Malunar Timkang, Jerusalem-Israel, Bat Kol Secretary
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