All that Glitters is Not Gold

Parshas Shoftim

Posted on September 5, 2019 (5779) By Rabbi Naftali Reich | Series: Legacy | Level: Beginner

When the Torah tells us two things in practically the same breath, we can be sure that they are very closely related. Yet sometimes the connection is somewhat obscure, and we are completely dependent on the guidance of the Talmud to enlighten us.

 

In this week’s Torah reading, we are instructed to appoint judges of the highest integrity, people who are honest, upright and unwavering, people who would never consider taking bribes or otherwise corrupting the process of justice. Side by side with these laws is the prohibition against planting an asheirah tree, a species commonly worshipped in the pagan societies of the Near East.

 

What is the connection between these two apparently unrelated topics?

 

The Talmud tells us that the appointment of an unworthy judge is comparable to planting an asheirah tree.

 

Illuminating but not completely enlightening. The corruption of justice and idolatrous practices are both unarguably very grave transgressions, but how are they related to each other? What specific kinship places them on a common ground?

 

The commentators explain that the asheirah tree has marvelous natural beauty, as do all the other trees the Creator implanted in this world. But through their idolatrous practices, people have transformed this thing of pristine beauty into an abomination. Although the asheirah tree still retains its enchanting exterior, its very essence has been corrupted, and therefore, it is forbidden to plant such a tree. The Torah compares people to “the trees in the field.” People are also dominant and exceptionally beautiful fixtures on the natural landscape of the world. Some of them, endowed with special talents and abilities, are even more outstanding. They exude an aura of wisdom and integrity that seem to make them ideal choices to serve as the magistrates of society.

 

Beware, warns the Torah. Do not be taken in by exterior appearances. This seemingly ideal candidate for judicial office may be nothing more than an asheirah tree. If he is guilty of the slightest bribery or any other subversion of perfect justice, he has become an abomination, and all his cleverness, wisdom and charisma mean nothing.

 

A king was seeking a suitable candidate for a ministerial office which had become vacant. He invited a number of promising government officials to his palace for a conference on the pressing problems facing that ministry. The most knowledge official would be offered the post.

The king prepared a royal table for his guests, with the finest foods and beverages and an assortment of exotic fruits which could not be found anywhere else in the realm.

 

At the conference, one official in particular stood out among all the rest. He was a highly personable man who spoke with eloquence, wisdom and wit. His grasp of the issues and problems was exceptional, and the solutions he offered were clever and insightful. After an hour, it seemed a forgone conclusion that he would be chosen, but to everyone’s surprise, the king chose another man.

 

The disappointed candidate approached the king. “Your majesty, why was I passed over for the post? Am I not the most qualified by far?” “Take out what you have in your right pocket,” said the king.

 

The man flushed crimson. He reached into his pocket and pulled out a persimmon. “Your majesty, for such a minor matter I lost the post?” he said. “It is nothing but a tiny fruit that I wanted to take home to my family.”

 

“It is indeed a very minor thing,” said the king. “And if you had asked, I would surely have given you a basketful to take home. But when I saw you slip that persimmon into your pocket I knew I could never trust you.”

 

In our own lives, we are all impressed by the glittering people we encounter, people who sparkle with personality, wisdom, talent and extraordinary accomplishment. But those are not necessarily the best people. We wouldn’t buy a car without taking a good look under the hood.

 

In the same way, we should not invest admiration in these glitterati without asking ourselves if there is true goodness behind the façade, if there is kindness, humility and integrity. Those are the qualities we should admire and emulate. Those are the qualities that will make us better people.

 

Text Copyright © 2008 by Rabbi Naftali Reich and Torah.org.

 

Curbing Corruption

Parshas Shoftim

Posted on September 4, 2019 (5779) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

The reading of this week deals with a basic human temptation and almost universal failing – corruption. Though the Torah speaks of actual physical and financial graft it certainly implies a broader message to not only to those in the judiciary but to others in positions of power. The Torah recognizes that human beings, by their very nature, have biases and prejudices. Some of these seem to be almost inborn while others are acquired because of life experiences, educational instruction and societal norms.

 

Students of human nature have long debated which traits are inborn, such as hatreds and prejudices, and which are learned and acquired in life. As you can imagine, there is no consensus on this issue and on many other questions regarding human behavior. It is obvious that the Torah recognizes the presence of prejudice and corruption, both willingly and unknowingly within all of us. Even the greatest of us, who possess G-dly wisdom and holiness in behavior and speech, is also subject to being corrupted. Wisdom can be perverted, and speech can be twisted because of our innate susceptibility to corruption.

 

We are not provided with any magic method to avoid this problem. We only know that it exists and that it is universal and omnipresent. As such, perhaps simply being aware of its existence eventually leads human beings individually and human society generally to a willingness to deal with the matter and to correct it to the extent that human beings are able.

 

We are all aware that that when it comes to physical health and mental well-being, the first act is to identify and be aware of the problem that is involved. The same thing is true in all human emotional and spiritual difficulties. People tend to believe that, somehow, they are immune to corruption if they do not actually take money offered to influence their opinions and judgments. However, that is a very simplistic view of corruption. Since people feel that they are balanced and fair in their opinions and viewpoints, this is exactly what leads to prejudices, intolerance of others and a closed mind when it comes to deciding on important issues and personal matters.

 

One of the reasons the Talmud insisted that at least three people be present to judge in a Jewish court of law is that when you have three people you will automatically hear different points of view and a fairer result will emerge. There are exceptional cases where even one judge – and that judge must be a true expert on the law and facts involved – will suffice, but the practice in Jewish courts throughout the ages has been to have more than one judge – at least three – involved in arriving at judicial decisions. The Torah demanded that we pursue justice and fairness at all costs. It does not guarantee that we will always be able to achieve that goal, but it does demand that we constantly pursue it.

Shabbat shalom
Rabbi Berel Wein

 Persuaded by Ourselves

Parshas Shoftim

Posted on September 6, 2019 (5779) By Rabbi Label Lam | Series: Dvar Torah| Level: Beginner

You shall not pervert justice; you shall not show favoritism, and you shall not take a bribe, for bribery blinds the eyes of the wise and perverts just words. (Devarim 16:20)

 

Bribery is a very powerful force. Even wise people can fall under its spell and even just words can become twisted. The Torah understands that we are not strictly logical creatures but rather we are psychological beings. The Torah describes it as a subtle blinding agent to be weary of.

 

I heard a story about a man who wanted to visit his friend who was sick on Shabbos. He wondered to himself if visiting him would be more of a disturbance and a burden or a relief. He discussed it with his wife but she had no clear way of knowing whether a Shabbos visit would cross the line of showing concern and enter the realm of being intrusive. Shabbos afternoon this man disappeared for many hours into the frigid and snowy day.

 

When he returned home covered in snow his wife asked about his friend’s welfare assuming that he had gone to visit his ailing friend. Surprisingly he told her that he had no idea how his friend was feeling. Puzzled, she asked him where he had disappeared to for so many hours. He told her that he had in fact taken a long trek to his friend’s house. Again she asked him about the man’s welfare and he told her that he did not enter to visit him. Then he explained his seemingly bizarre behavior. He said that since he was doubtful about whether or not it would be helpful to visit he was concerned that if he decided not to go from the comfort of his warm home where his shielded from the harsh wintry elements, perhaps his decision would not be based upon what is best for his friend but rather on his desire to stay warm and dry.

 

So he decided that it would be best, more honest of him, if he walked all the way to his friend’s home and from there he would decide what’s best. When he stood outside of the house he thought it more objectively and decided it was better not to disturb his sick friend on Shabbos! Now that shows a profound understanding of what bribery can do to the mind of a man.

 

The Mesilas Yesharim states, “…the material and physicality of this world – it is darkness of night to the eye of the intellect, and causes him to err on two fronts: Thus the simpletons walk confidently, and fall and are lost without having felt any prior fear…For they feel as secure as an edifice and they fall before having any knowledge whatsoever of the stumbling block. Now, the second error, and this is even worse than the first, is that [the darkness] distorts their sight until they literally see evil as if it were good and good as if it were evil. Thus they strengthen in clenching to their evil ways. For not only do they lack the [proper] vision to see the truth, to perceive the evil right in front of their eyes, but they also see fit to conjure up great proofs and convincing evidences to support their evil logic and false ideas.”

The mind of people is constantly being bribed and blinded. It helps for a person to be aware of this fact. If a person is truly blind, and he realizes it, he can seek help and find someone to advise him to navigate the darkness. The second type of blindness is far more dangerous. He’s worse than Mr. Magoo behind the wheel. Not only is he legally blind but he thinks he can see, and he’s drunk too, with his false and self-serving idealism.

 

The Dubno Maggid told a Moshol of a man tramping through the woods and noticing all around him on trees high and low, there were bulls eyes, and in the center of the center of each bulls eye was an arrow shot with force. He became curious to discover who it is that can hit the center of the target every time. Then he met a chap with a quiver and a bow. He asked him, “Are you perhaps the author of all these center shots?” Proudly he nodded yes. Then he asked the marksman, “How do you manage to hit the center every time?” The man answered, “It’s really quite easy! First I shoot the arrow, and then I paint the bulls eye!”

 

He’s quite dangerous, but he sure knows how to make himself look and feel right. First one acts, however unjustly, and brilliantly justifies himself. Then he defies all standards of rationality and with genius rationalizes. It may be wise to not be so persuaded by ourselves.