Shoftim | Be your own judge

The Parashat Shoftim is always red at the beginning of the month of Elul, when Teshuva is the objective of our life. There is no coincidence. In examining closely the first three sentences of the Shoftim, we can take some tips for practical steps that can help us in our achivement process.

Parashat Shoftim opens with the command to appoint “judges and law-enforcement officials for yourself in all of your city gates."

Many commentaries point to the word “lecha” — “for you” — as superfluous in the context. As there are no extra words in the Torah, extra "lecha" point to our "sensory" gates. Indeed we have seven of our personal "gates", which are - two ears, two eyes, two nostrils, and a mouth. Hence Torah suggests that we guard (via jurisdiction and implementation) any interaction with dangers of the external world.

The relationship with Teshuva is clear here. In order to start the process, we need the acknowledgment that we have to cut any opportunity to be "seduced" at the sensory gates and guard it throughly. This is actually the hardest step for most of us. We are so embedded in our habits and addictions that "withdrawals" from them are the hardest step to take.

Torah continues to point out elements that prevent the right judgment process, with the most dangerous one being the "bribe".

Torah uses the word “shochad” (שחד) here for the bribe, which according to the Gemara (Ketubot 105b) is linked to the etymology of the word “chad” (חד) — “one.” Rashi explains that when a judge accepts a bribe from a litigant he becomes “one” with him and therefore can no longer judge objectively the argument of the other litigant.

The connection to Teshuva is clear here as well. We need to cut the connection to Yetzer Hara seduction process. It bribes us constantly and we become "one" with it. It is indeed, very difficult to do when our attachments are strong.
However, there is also a deeper meaning. On the path to examining Teshuva process, we need to recognize that "doing" and "repenting" is not a circular (i.e. inter-connected) process. Furthermore, Teshuva is only valid if fully completed. In that sense, the "bribes" are quite a fascinating process - i.e. knowing that repentance is allowed, we make ourselves to believe that it is OK to go off the path at least one more time. Or as most addicts would say: "I will quit tomorrow".

Torah continues with the opportunity to remind us that the quality of justice is the key. Noted by many, the anomaly of the repeated word "Justice" has deep meaning. And it is hardly a stylistic discrepency.

Many commentaries explain why does the verse repeat itself. The key point is that this poses a question: Is there a just justice and an unjust justice? Indeed there is. As Rabbi Bunim of Pashascha points out that the Torah is telling us here to be just also in the pursuit of justice—both the end and the means by which it is obtained must be just. In another word, the romantic Robin Hoods (like robbing the rich to pursue justice for the poor) is a very bad idea.

There is also an explanation that points out that when the word or name is repeated twice, it is to point out a multi-level relationship to Hashem (i.e. calling Abraham-Abraham, Jacob-Jacob). The idea for the repetition suggests that we need to pay attention to two different Abrahams: one is via his relationship with Hashem and the other one is via his relationship with the world. The balance of both sides is the equilibrium we need to achieve in life.

To draw parallels to the Teshuva, one can say that Teshuva consists of two parts - our sincere intent to comply with the judgment that is imposed on us from Hashem and the judgment that we are imposing on ourselves. These two need to be balanced out. We can't have a full commitment until we find the equilibrium of both. Hence, in the final process of Teshuva, we are faced with the idea that our own actions need to be in complete sync with Hashem's interests. Hence, double justice can mean that Hashem's justice needs to be in complete agreement with our own judgment of our actions.

To summarise, the three first sentences of Shoftim proposed a blueprint for the Teshuva. First, we need to put guards on our sensory gates and put restrictions in place. Secondly, we need to cut off the bribing process that drags us into a relationship with our own issues. Finally, we need to work out the balance between what is expected from us and our own actions. Justice we need to pursue is not only needs be "just" but also in full sync with who we are and what we can contribute.