Pursue Justice and Peace Rabbi Lucy Dinner, CCAR Com on Peace, Justice and Civil Rights
(טו) ס֣וּר מֵ֭רָע וַעֲשֵׂה־ט֑וֹב בַּקֵּ֖שׁ שָׁל֣וֹם וְרָדְפֵֽהוּ׃

(15) Shun evil and do good, seek peace and pursue it.

(רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יְיָ עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יְיָ. וְאוֹמֵר (שופטים ו) יְיָ עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ:

רבי נתן אומר הפרו תורתד. פעמים שמבטלים דברי תורה כדי לעשות לה׳, אף זה המתכוין לשאול בשלום חברו, וזהו רצונו של מקום שנאמר (תהלים לד) בקש שלום ורדפהו, מותר להפר תורה ולעשות דבר הנראה אסור:

"Do not scorn ki zakna imecha," viz.: Do not scorn Boaz, saying that he acted of his own volition; but learn miziknei umathecha ("the elders of your people"). He has authority to reply upon, viz.: "It is time to act for God; they have voided your Torah," which R. Nathan interpreted, etc., i.e.: Sometimes words of Torah are voided in order to act for the sake of God. —

Bartenura's Commentary on 9:5

as in the instance of one greeting his fellow (in the name of God). This, indeed, is the will of God, viz. (Psalms 34:15): "Seek peace and pursue it." It is permitted to "void" Torah and to do something which seems forbidden.]

Simcha Bunam of Pshisha, 18th C., Poland, cited in Buber, The Way of Man, p. 32.

The Sages said: "Seek peace" - in you own place; 'pursue it' - in another place." (Tanhuma Hukat 22). You cannot seek peace anywhere until you have found it within yourself. In Psalms it says, "There is no peace in my bones/insides because of my sin." (Psalms 38:4) Only if you find peace wihtin yourself can you seek it in/for the whole world.

(ט) כללו של דבר: יבדוק אדם עצמו איזו עבירה הוא רגיל בה, וימהר לעשות גדרים להיזהר ולהישמר מפניה. גם יבדוק עצמו באיזה מצווה הוא מתרפה, ויבין תחילה מה גורם לו שהו רפוי ממנו. כגון אדם בטלן – יבין תחילה שהביטול באה מדברים בטלים, ומי שקובע עצמו לדברים בטלים – הוא מתבטל מתורה ומתפילה ומכל טובה. ויהא זריז להסתלק מן המדברים דברים בטלים, ולא יתחבר עימהם – בזה יש לו רפואה למחלתו. וכן יעשה לכל המידות הגרועות: יבין מתחילה על היסוד הגרוע, ויהרוס אותו, ויסיר מעיניו החושך המחשיך אור נפשו. ולכל זה צריך זריזות לסלקם, כי אם יתעצל לעקור ולשרש אותן המידות – אז יעשו בלבו שורש ענף שלא יוכל לקצצם. ויהיה זריז לבקש שלום ולרדוף אחריו, שנאמר (תהלים לד טו): "בקש שלום ורודפהו".

(9) The general rule in this matter is that a man should examine himself and ask himself which sin he does customarily, and he should hasten to set up fences in order to take care to cease committing that particular transgression. He should also examine himself as to which commandment of God he is lax in. For example, an idler should understand right off that this idleness is a result of his being concerned with idle things. He who attaches himself to idle things will obviously reject Torah and prayer and all that is good. Such a man should depart from people who waste time in idle talk, and he should not be their companion; this will be a cure for his illness. Thus should he act with respect to all bad qualities. He should understand from the start what is at the root of his unworthy conduct and destroy it, thus removing the darkness which darkness the light of his soul. And for all these zeal is required, for if he is too lazy to root out these evil qualities, then they will become fixed in his heart so firmly that he will be unable to uproot them. He should be alert to seek peace and to pursue it. As it is said : "Seek peace and pursue it" (Ps. 34:15).

(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.

(א) צדק צדק תרדוף כשתתן לך שופטים אתה הממנה את השופטים בהו את היותר שופטי צדק אע''פ שאין בהם כל כך שאר תכסיסים הראוים לדיין כמו שלמות הקנין ושלמות הגוף כענין אל תבט אל מראהו ואל גבה קומתו:

(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.

  • Sefat Emet, Deuteronomy, Shoftim 5:4
  • We have to keep pursuing justice, knowing that we have not yet attained it.”

Orchot Tzadikim 15:10

And a person should be alert to seek justice, as it is written : "Justice, justice shall you pursue" (Deut. 16:20). And it is written, "Hearken to Me, ye that follow after righteousness, Ye that seek God" (Is. 51:1).

Rabbi Ben-Tzion Spitz, Chief Rabbi Uraguay

The world is sustained by three things: Justice, Truth and Peace. (Pirkei Avot 1:18). Meaning, the institution of Justice, along with its companions Truth and Peace are three pillars that sustain the world. Harm one of the pillars, one of these foundations, and you threaten the very existence of the universe.

The Sfat Emet in 5634 (1874) takes this statement literally based on the verse “You shall not wrest (“thateh” in Hebrew) judgment.” (Deuteronomy 16:19). The literal word in Hebrew “thateh” can be understood to also mean to lean or to push in a way that will make something fall. Our unjust actions carry the danger of potentially toppling down the entire edifice of our world.

http://blogs.timesofisrael.com/shoftim-shaking-the-foundations/

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