Justice, Justice, You Shall Pursue

(1) שפטים ושטרים JUDGES AND BAILIFFS — שופטים are the judges who pronounce sentence, and שוטרים are those who chastise the people at their (the judges’) order [beating and binding the recalcitrant] with a stick and a strap until he accepts the judge’s sentence (Sanhedrin 16b and Rashi thereon; cf. Sifrei Devarim 144:6).

(1) צדק צדק תרדף JUSTICE, JUSTICE SHALT THOU PURSUE — go to (search after) a reliable court (Sifrei Devarim 144:14; Sanhedrin 32b).

(2) למען תחיה וירשת [JUSTICE, JUSTICE SHALT THOU PURSUE] THAT THOU MAYEST LIVE, AND INHERIT [THE LAND WHICH THE LORD THY GOD GIVETH THEE] — The appointment of honest judges is sufficient merit to keep Israel in life and to settle them in security in their land (Sifrei Devarim 144:15).

(1) JUSTICE, JUSTICE. Moses speaks to the disputants. Moses repeats the word justice to indicate that one should pursue justice whether one gains or loses. Or the word is repeated to indicate that one should pursue justice as long as one exists; or the word is repeated for emphasis.

(2) THAT THOU MAYEST LIVE. Moses speaks to those who are entering the land.

(3) AND INHERIT THE LAND. Moses speaks to their children...

(1) JUSTICE, JUSTICE SHALT THOU PURSUE. ....

But in the Midrash of Rabbi Nechunya ben Hakanah the Rabbis interpreted it by way of a secret. They said: “Justice — this is His attribute of justice in the world, as it is said, Justice, justice shalt thou pursue. After that it is written, that thou mayest live, and inherit the Land. If you will judge yourself [knowing whence you came, and whither you are going, and before Whom you are about to give account and reckoning] you will live. If not, He will judge you and affirm [His judgment over you] against your will. And why is justice mentioned twice? Because it is written, from the brightness before Him. [II Samuel 22:13. The verse continues: coals of fire flamed forth. The two terms brightness and fire thus refer to these two aspects of justice (Abusaula).] The first justice refers to actual justice, this being the Divine Glory, as it is written, righteousness lodges in her. And what is the second justice? It is that which frightens the righteous” [making them fearful that perhaps they do not merit the World to Come]. And there [in that Midrash] it is further explained: “Justice is the helmet of salvation upon His head. The ‘head’ denotes only truth, as it is said, The beginning of Thy word is truth, and ‘truth’ is peace, as it is said, Is it not so, if peace and truth shall be in my days? etc.” If so, Scripture is stating here, “You are to judge in your court [to attain] justice, and pursue therein justice and [try to] achieve it, that thou mayest live in the World to Come with the second justice [which alludes to Him] Who is the Higher Justice, this being the great light hidden for the righteous for the Time to Come, and this is also the Might of the Holy One, blessed be He; and thou shalt inherit the Land, the Land of Israel, with the first justice.”

(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.