Riots and protests can quickly turn nasty, as we have seen all too often. Watching civil unrest unfold, as John Maynard Keynes once said, proves that civilisation is a thin and precarious crust. It can easily crumble. In the book of Devarim, and in parshat Shoftim in particular, Moshe was engaged in a unique political project that aimed to counteract rioting. Let’s unpack that.
Why do crowds riot? The short answer is because they can. Mob mentality can sweep up many kinds of people in its vortex, quickly leading to chaos if there aren’t restraints in place. The Torah describes a similar situation after the sin of the Golden Calf, when “Moshe saw that the people were running wild and that Aharon had let them get out of control . . .” (Shemot 32:25)
Crowds create chaos. How, then, do you deal with crowds? Many people assume that the only way you stop people from robbing one another or killing one another is by the use of external force.
This argument was stated most clearly by Hobbes in the 17th century. Without force, he said, we would be in a state of nature, a war of all against all in which life would be “nasty, brutish and short.” What we witness in angry riots is a vivid tutorial in Hobbesian politics.
In Devarim, Moshe proposes something completely different. He assembles the people and tells them that there will be a social order in the land of Canaan. But who will achieve it? Not Moshe. Not Yehoshua. Not a government. Not a tyrant. Not a charismatic leader. Not the army or police. “You,” says Moshe. The maintenance of order in Devarim is the responsibility of the entire people. That is what the brit is about. That is what the Sages meant when they said kol Yisrael arevin zeh bazeh, “All Israel are responsible for one another.” Responsibility in Judaism belongs to all of us, and it cannot be delegated away.
We see this most clearly in this week’s parsha, where a king of Israel is forbidden to accumulate riches and horses. And you might think he is the one who should have the biggest ego and the most powerful control of force. But the Torah is as far removed as possible from the world of Hobbes. In a Hobbesian world, without a strong government, there is chaos. Kings or their equivalents are necessary. Yet only one man in the whole Torah is commanded to be humble, and that is the king. The Torah- through Moshe - is articulating an entirely different view of politics. Instead of defining politics as the use of power, Moshe defines politics as the use of self-restraint. It is about the voice of God within the human heart. It is about hearing the words, “Thou shalt not.” Politics in the Torah is not about the fear of the government. It is about the fear of God.
So radical is this political programme that it gave rise to a phenomenon unique in history. Not only did Jews keep Jewish law when they were in Israel, a sovereign state with government and power. They also kept Jewish law during 2000 years of exile, when they had no land, no power, no government, no army, and no police.
Rabbi Levi Yitzhak of Berdichev once said: “In Russia there is a Czar, an army, and a police force, but still in Russian houses you can find contraband goods. The Jewish people have no Czar, no army and no police force, but try finding bread in our homes on Pesach!”
What Moshe understood in a way that has no parallel elsewhere is that there are two ways of creating order: either by power from the outside or self-restraint from within, either by the use of external force or by internalised knowledge of and commitment to the law.
How do you create such knowledge? By strong families, communities, and schools that teach children the law, and by parents teaching their children, as we say in Shema, “when you sit in your house or when you walk by the way, when you lie down and when you rise.”
By the first century, Josephus could write, “Should any of our nation be asked about our laws, he will repeat them as readily as his name. The result of our thorough education in our laws from the very dawn of intelligence is that they are, as it were, engraved on our souls.”
This is a view of politics we are in danger of losing across the world, if communities become irreligious. When only police or armies stand between order and riots, freedom itself is at risk. When there is government of the people, by the people, for the people, there is a new birth of freedom.
Around the Shabbat Table
Why is the king in the Torah commanded to be humble, and what might this teach us about leadership?
Why do you think self-restraint is necessary in politics?
Consider some of the greatest leaders in Tanach: did they embody these noble qualities of leadership?
Parsha in Passing
In Shoftim, Moshe instructs Bnei Yisrael to appoint judges and law enforcement officers in every city to ensure that the laws of justice are followed without corruption or bias. Moshe emphasises the need for a thorough investigation of crimes, requiring at least two witnesses before any conviction. He goes on to explain that each generation will have leaders responsible for interpreting and applying Torah laws, and the people are to respect these leaders, and follow their rulings.
The parsha also teaches us the laws against idolatry and sorcery, rules for appointing a king, and guidelines for establishing cities of refuge for those who commit accidental manslaughter. It outlines the rules of war, such as exempting those who have recently built a home, planted a vineyard, married, or become overly fearful of battle, and the mandate to offer peace before attacking a city. It concludes with the law of the eglah arufah, highlighting community and leadership responsibility for preventable crimes.
Parsha People
The Melech: A king who is wise in all he brings must serve God first, above all other things.
Ir Miklat: In the cities of refuge, where safety is the goal, the lost find shelter for the body and the soul.
The Shofet: Judges bring truth, steady and sure, guiding with wisdom to keep hearts pure.
Avodah Zarah: Idol worship leads us astray, but turning to God lights the way.
Parsha Practical
In biblical times, an ir miklat served as a safe haven for individuals who accidentally caused someone’s death, protecting them from anyone seeking vengeance and allowing for a fair trial.
However, these cities of refuge are not places that exist today. So how can we take this idea forward in a practical way?
One way that we can apply the concept of an ir miklat to modern society is by creating and maintaining supportive environments within our communities where those in need can find understanding and assistance, whether this means finding a way to solve a conflict between friends amicably, or providing community systems for families who need extra support.
The concept of the ir miklat also encourages personal responsibility, reminding us to take accountability for our actions, ask for forgiveness, and do teshuvah where necessary.
What is your personal “ir miklat” that helps you feel grounded and safe?
Parsha Playoff
Let’s play “Rule-Makers, Rule Breakers”. In this game, each player gets a turn to invent a unique rule that everyone must follow for the rest of the game. Should we each hop on one leg while talking? Done! Should we sing instead of speaking? Okay! Do we have to bark like a dog before every sentence? Absolutely! The objective is to remember and follow the ever-growing list of wacky rules without making mistakes. If someone forgets a rule, you can impose a new penalty (which should be something that everyone in the group has agreed to in advance) like asking them to wear a goofy hat or scarf on their head until their next turn!
Parsha Philosophy
Rabbi Sacks poses the question: How do we maintain social order? Should it be through external force or internal self-restraint. Throughout history, the common assumption is that order is achieved through the use of power. This thought sees a strong government as essential, to prevent chaos and ensure stability.
In contrast, Moshe suggests that social order comes from collective responsibility and self-restraint, originating from a relationship with God. The best way to implement this in our societies is through robust family systems and communities. This approach has a proven track record. It has enabled Jewish law (and the Jewish People) to survive for millennia, even in exile.
Can you think of times when external force has been a way of maintaining order? How about internal self-restraint? Which do you think is more effective?
Parsha Parable
Fair’s Fair
Once, far, far away, there was a kingdom ruled by fair King Aaron. King Aaron had little use for fancy robes or giant castles. He was a king with simple tastes, who ruled his people with a wise heart.
One day, two farmers showed up at the castle door, both red in the face, fighting over who owned a great apple tree that stood on the border of their two properties. “It belongs to me!” said one. “No, it’s mine!” said the other. Both of them were angry that the other would even consider the tree his own. King Aaron took it all in, watching the farmers fight. They both refused to give up their claim to the tree that produced such juicy red apples. “I have an idea” he suggested. “We will chop the tree down its middle, and split the wood and apples. Then you can each keep half. Fair’s fair, right?”
One farmer agreed. “If I can’t have the whole tree, at least he can’t either,” he thought to himself. But the other farmer protested, “No way! I’d rather lose the tree entirely than see it destroyed!”
In that moment, he proved that he truly cared about the tree, and not just about winning and losing. King Aaron’s idea to figure out to whom the tree truly belonged had worked. “Ah! Now it is clear. The tree must go to the one who wants to keep it standing, who will protect it from destruction,” King Aaron declared. The other farmer nodded in understanding and agreed to the king’s decision. King Aaron’s wise judgment brought peace to the two farmers, and the tree continued to thrive, providing delicious apples for the whole kingdom. The true owner of the tree put out a sign during each harvest, that read, “Apples for everyone!”
Parsha Puzzle
Question: How many times does the phrase “Shema Yisrael” appear in the Torah?
Answer: Five times, and they are all in Sefer Devarim! (See Devarim 5:1; Devarim 6:4; Devarim 9:1; Devarim 20:3; and Devarim 27:9.)
Parsha Ponderings
What Would You Do...
...if you were a leader facing a crowd who demanded a decision that went against your principles? How would you maintain order while also staying true to your values?
Written as an accompaniment to Rabbi Sacks’ weekly Covenant & Conversation essay, the
Family Edition
is aimed at connecting teenagers with his ideas and thoughts on the parsha.
With thanks to the Schimmel Family for their generous sponsorship of Covenant &
Conversation, dedicated in loving memory of Harry (Chaim) Schimmel.
“I have loved the Torah of R’ Chaim Schimmel ever since I first encountered it. It
strives to be not just about truth on the surface but also its connection to a
deeper truth beneath. Together with Anna, his remarkable wife of 60 years, they
built a life dedicated to love of family, community, and Torah. An extraordinary
couple who have moved me beyond measure by the example of their lives.” — Rabbi
Sacks
Power from the Outside or Self-Restraint from Within
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Shoftim
Power from the Outside or Self-Restraint from Within
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The Summary
This summary is adapted from this week’s main Covenant & Conversation essay by Rabbi Sacks.
Riots and protests can quickly turn nasty, as we have seen all too often. Watching civil unrest unfold, as John Maynard Keynes once said, proves that civilisation is a thin and precarious crust. It can easily crumble. In the book of Devarim, and in parshat Shoftim in particular, Moshe was engaged in a unique political project that aimed to counteract rioting. Let’s unpack that.
Why do crowds riot? The short answer is because they can. Mob mentality can sweep up many kinds of people in its vortex, quickly leading to chaos if there aren’t restraints in place. The Torah describes a similar situation after the sin of the Golden Calf, when “Moshe saw that the people were running wild and that Aharon had let them get out of control . . .” (Shemot 32:25)
Crowds create chaos. How, then, do you deal with crowds? Many people assume that the only way you stop people from robbing one another or killing one another is by the use of external force.
This argument was stated most clearly by Hobbes in the 17th century. Without force, he said, we would be in a state of nature, a war of all against all in which life would be “nasty, brutish and short.” What we witness in angry riots is a vivid tutorial in Hobbesian politics.
In Devarim, Moshe proposes something completely different. He assembles the people and tells them that there will be a social order in the land of Canaan. But who will achieve it? Not Moshe. Not Yehoshua. Not a government. Not a tyrant. Not a charismatic leader. Not the army or police. “You,” says Moshe. The maintenance of order in Devarim is the responsibility of the entire people. That is what the brit is about. That is what the Sages meant when they said kol Yisrael arevin zeh bazeh, “All Israel are responsible for one another.” Responsibility in Judaism belongs to all of us, and it cannot be delegated away.
We see this most clearly in this week’s parsha, where a king of Israel is forbidden to accumulate riches and horses. And you might think he is the one who should have the biggest ego and the most powerful control of force. But the Torah is as far removed as possible from the world of Hobbes. In a Hobbesian world, without a strong government, there is chaos. Kings or their equivalents are necessary. Yet only one man in the whole Torah is commanded to be humble, and that is the king. The Torah- through Moshe - is articulating an entirely different view of politics. Instead of defining politics as the use of power, Moshe defines politics as the use of self-restraint. It is about the voice of God within the human heart. It is about hearing the words, “Thou shalt not.” Politics in the Torah is not about the fear of the government. It is about the fear of God.
So radical is this political programme that it gave rise to a phenomenon unique in history. Not only did Jews keep Jewish law when they were in Israel, a sovereign state with government and power. They also kept Jewish law during 2000 years of exile, when they had no land, no power, no government, no army, and no police.
Rabbi Levi Yitzhak of Berdichev once said: “In Russia there is a Czar, an army, and a police force, but still in Russian houses you can find contraband goods. The Jewish people have no Czar, no army and no police force, but try finding bread in our homes on Pesach!”
What Moshe understood in a way that has no parallel elsewhere is that there are two ways of creating order: either by power from the outside or self-restraint from within, either by the use of external force or by internalised knowledge of and commitment to the law.
How do you create such knowledge? By strong families, communities, and schools that teach children the law, and by parents teaching their children, as we say in Shema, “when you sit in your house or when you walk by the way, when you lie down and when you rise.”
By the first century, Josephus could write, “Should any of our nation be asked about our laws, he will repeat them as readily as his name. The result of our thorough education in our laws from the very dawn of intelligence is that they are, as it were, engraved on our souls.”
This is a view of politics we are in danger of losing across the world, if communities become irreligious. When only police or armies stand between order and riots, freedom itself is at risk. When there is government of the people, by the people, for the people, there is a new birth of freedom.
Around the Shabbat Table
Parsha in Passing
In Shoftim, Moshe instructs Bnei Yisrael to appoint judges and law enforcement officers in every city to ensure that the laws of justice are followed without corruption or bias. Moshe emphasises the need for a thorough investigation of crimes, requiring at least two witnesses before any conviction. He goes on to explain that each generation will have leaders responsible for interpreting and applying Torah laws, and the people are to respect these leaders, and follow their rulings.
The parsha also teaches us the laws against idolatry and sorcery, rules for appointing a king, and guidelines for establishing cities of refuge for those who commit accidental manslaughter. It outlines the rules of war, such as exempting those who have recently built a home, planted a vineyard, married, or become overly fearful of battle, and the mandate to offer peace before attacking a city. It concludes with the law of the eglah arufah, highlighting community and leadership responsibility for preventable crimes.
Parsha People
The Melech: A king who is wise in all he brings must serve God first, above all other things.
Ir Miklat: In the cities of refuge, where safety is the goal, the lost find shelter for the body and the soul.
The Shofet: Judges bring truth, steady and sure, guiding with
wisdom to keep hearts pure.
Avodah Zarah: Idol worship leads us astray, but turning to God lights the way.
Parsha Practical
In biblical times, an ir miklat served as a safe haven for individuals who accidentally caused someone’s death, protecting them from anyone seeking vengeance and allowing for a fair trial.
However, these cities of refuge are not places that exist today. So how can we take this idea forward in a practical way?
One way that we can apply the concept of an ir miklat to modern society is by creating and maintaining supportive environments within our communities where those in need can find understanding and assistance, whether this means finding a way to solve a conflict between friends amicably, or providing community systems for families who need extra support.
The concept of the ir miklat also encourages personal responsibility, reminding us to take accountability for our actions, ask for forgiveness, and do teshuvah where necessary.
Parsha Playoff
Let’s play “Rule-Makers, Rule Breakers”. In this game, each player gets a turn to invent a unique rule that everyone must follow for the rest of the game. Should we each hop on one leg while talking? Done! Should we sing instead of speaking? Okay! Do we have to bark like a dog before every sentence? Absolutely! The objective is to remember and follow the ever-growing list of wacky rules without making mistakes. If someone forgets a rule, you can impose a new penalty (which should be something that everyone in the group has agreed to in advance) like asking them to wear a goofy hat or scarf on their head until their next turn!
Parsha Philosophy
Rabbi Sacks poses the question: How do we maintain social order? Should it be through external force or internal self-restraint. Throughout history, the common assumption is that order is achieved through the use of power. This thought sees a strong government as essential, to prevent chaos and ensure stability.
In contrast, Moshe suggests that social order comes from collective responsibility and self-restraint, originating from a relationship with God. The best way to implement this in our societies is through robust family systems and communities. This approach has a proven track record. It has enabled Jewish law (and the Jewish People) to survive for millennia, even in exile.
Parsha Parable
Fair’s Fair
Once, far, far away, there was a kingdom ruled by fair King Aaron. King Aaron had little use for fancy robes or giant castles. He was a king with simple tastes, who ruled his people with a wise heart.
One day, two farmers showed up at the castle door, both red in the face, fighting over who owned a great apple tree that stood on the border of their two properties. “It belongs to me!” said one. “No, it’s mine!” said the other. Both of them were angry that the other would even consider the tree his own. King Aaron took it all in, watching the farmers fight. They both refused to give up their claim to the tree that produced such juicy red apples. “I have an idea” he suggested. “We will chop the tree down its middle, and split the wood and apples. Then you can each keep half. Fair’s fair, right?”
One farmer agreed. “If I can’t have the whole tree, at least he can’t either,” he thought to himself. But the other farmer protested, “No way! I’d rather lose the tree entirely than see it destroyed!”
In that moment, he proved that he truly cared about the tree, and not just about winning and losing. King Aaron’s idea to figure out to whom the tree truly belonged had worked. “Ah! Now it is clear. The tree must go to the one who wants to keep it standing, who will protect it from destruction,” King Aaron declared. The other farmer nodded in understanding and agreed to the king’s decision. King Aaron’s wise judgment brought peace to the two farmers, and the tree continued to thrive, providing delicious apples for the whole kingdom. The true owner of the tree put out a sign during each harvest, that read, “Apples for everyone!”
Parsha Puzzle
Question:
How many times does the phrase “Shema Yisrael” appear in the Torah?
Five times, and they are all in Sefer Devarim! (See Devarim 5:1; Devarim 6:4; Devarim 9:1; Devarim 20:3; and Devarim 27:9.)
Parsha Ponderings
What Would You Do...
...if you were a leader facing a crowd who demanded a decision that went against your principles? How would you maintain order while also staying true to your values?
DOWNLOAD AND PRINT THE FAMILY EDITION >
Written as an accompaniment to Rabbi Sacks’ weekly Covenant & Conversation essay, the Family Edition is aimed at connecting teenagers with his ideas and thoughts on the parsha.
With thanks to the Schimmel Family for their generous sponsorship of Covenant & Conversation, dedicated in loving memory of Harry (Chaim) Schimmel.
More on Shoftim
The Greatness of Humility
A Sage is Greater than a Prophet
The Ecological Imperative