(כ) צֶ֥דֶק צֶ֖דֶק תִּרְדֹּ֑ף לְמַ֤עַן תִּֽחְיֶה֙ וְיָרַשְׁתָּ֣ אֶת־הָאָ֔רֶץ אֲשֶׁר־יְהוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ׃ (ס)
(20) Justice, justice shall you pursue, that you may thrive and occupy the land that the LORD your God is giving you.
The Sages taught: The verse states: “Justice, justice, shall you follow.” This teaches that one should follow the best, most prestigious, court of the generation. For example, follow after Rabbi Eliezer to Lod, after Rabban Yoḥanan ben Zakkai to Beror Ḥayil.
(א) צדק צדק תרדף. הַלֹּךְ אַחַר בֵּית דִּין יָפֶה:
(1) צדק צדק תרדף — go to (search after) a reliable court.
ת"ר צדק צדק תרדף הלך אחר חכמים לישיבה
The Sages taught: The verse states: “Justice, justice, shall you follow.” This teaches that one should follow the Sages to the academy where they are found.
(1) Justice, justice Scripture addresses the litigants. The word appears twice: (1) because one must pursue justice, whether it be to one’s gain, or to one’s loss; (2) or the repetition denotes “time after time” — all the days of your life; (3) or for emphasis.
(1) צדק צדק תרדוף. When you are about to put this legislation into practice, the party in charge of appointing such judges is told by Moses to select only those who are already known for their sense of fair play and righteousness. He will have to look for such people all over the tribe. If potential judges do not have all the qualifications which are desirable in a judge, this qualification of fairness is the overriding quality all must possess. This is what the prophet Samuel was told by G’d when he had to look for a replacement of King Sha-ul among the sons of Yishai. (Samuel I 16,7) He was specifically told to ignore external appearances.
(ד) ד"א צדק צדק תרדוף שני פעמים, אזהרה לדיינין שדנין דיני נפשות, שלא יהו חותכין את הדין ביומו, אלא יהו מלינין את הדין, כדרך שמלינין בירושלים, שנאמר [מלאתי משפט] צדק ילין בה (ישעיה א כא).
(4) Another interpretation: a warning for judges who judge capital cases not to render judgment on the same day as the trial. Rather let them suspend the judgment overnight, just as they suspend it overnight in Jerusalem, since it is stated (Is. 1:21): [SHE (Jerusalem) WAS FULL OF JUSTICE,] FOR RIGHTEOUSNESS LODGED THERE.
(א) צדק צדק תרדוף. ע"ד הפשט יזהיר שיצדק האדם במעשיו ובדבריו, כי אלה הם הדברים שאפשר לו לאדם להרע לעצמו ולאחרים, ועל כן בא כפל הלשון, וכל הצודק בדבריו אות ומופת על צדקת מעשיו, ועל כן ראוי לכל אחד ואחד מישראל שיצדק בדבור ובמעשה. או ידבר הכתוב עם האנשים אשר להם הריב ויזהיר אותן לרדוף אחרי הצדק הן לריוח הן להפסד, וזהו כפל הלשון.
(1) צדק צדק תרדוף, “Righteousness, righteousness, you shall pursue.” According to the plain meaning of the text the Torah warns (by repeating) that one must strive to be righteous both in word and in deed. These are the two ways in which one may potentially inflict harm upon both oneself and upon others. Everyone who speaks righteously reflects the fact that his deeds are most likely righteous also; this is why it behooves every Jew to be both righteous in his speech and in his deeds.
Alternatively, our verse addresses the people who are subject to litigation and exhorts them to strive for righteousness regardless of whether this will be financially beneficial or harmful to them. This is why the Torah repeats the exhortation.