1. The Unique Command of Shoftim v’Shotrim
This week’s Torah and Tea focuses on Parshas Shoftim, 5785, drawing from the Rebbe’s sicha—Torah talk—in volume 29, Shoftim 1 and 2. The parsha opens with the command to appoint judges (shoftim) and officers (shotrim) in all the cities of Israel. The role of the judge is to issue rulings, while the shotrim serve as enforcers, ensuring that the rulings are carried out. The Torah’s language is notable: “Shoftim v’shotrim titen lecha”—appoint for yourself. This phrase emphasizes that this system is given specifically to the Jewish people.
The Jewish people received 613 mitzvos at Sinai, plus many additional rabbinic commandments. In contrast, non-Jews are obligated in only seven mitzvos—the Seven Noachide Laws—one of which is also to establish courts and a justice system. Yet, the Torah singles out this command for Jews as something unique and beloved by Hashem.
A Midrash explains that among all things Hashem created, He loves justice most; among all peoples, He loves the Jewish people most. Therefore, He gave them this special mitzvah of appointing judges and officers. But what makes the Jewish court system different from that required of all humanity? Why is it considered a special expression of Hashem’s love?
2. Essence Love: The Child-Parent Analogy
The Midrash further compares Hashem’s love for the Jewish people to a parent’s love for a young child. A parent often feels a more open, essential love for a baby or young child than for an adult child whose accomplishments can sometimes obscure that pure connection. The love for a young child is not based on achievements but on their very being—a reflection of the parent themselves.
This analogy teaches us that Hashem’s relationship with Bnei Yisrael is rooted in essence love—He cherishes us not because of what we do or accomplish but because we are inherently connected to Him. This essential bond becomes especially apparent in the context of mitzvos like appointing judges and officers, which reflect our unique relationship with Hashem.
3. The Deeper Role of Judges in Judaism
In most societies, judges clarify and interpret laws—an intellectual function similar to how Supreme Courts interpret constitutions today. In Judaism, however, there is an added dimension: according to Rambam (Maimonides), judges are also charged with expanding and deepening Torah through study and interpretation of the Oral Law (Torah Sheba’al Peh). This goes beyond simply applying rules; it involves creative engagement with Torah itself.
This process isn’t just about knowing what to do—how to keep Shabbos or kosher—but about delving into Talmudic discussions and exploring multiple perspectives within Torah study. Such learning increases Torah in the world and connects us more deeply with Hashem.
The Sanhedrin—the supreme court in Jerusalem—embodied this ideal. Composed of 71 elders, it served as both legal authority and spiritual center, guiding all other courts throughout Israel.
4. Naaseh v’Nishma: Doing Before Understanding
The Jewish people famously declared at Sinai: Naaseh v’nishma—“We will do and we will hear.” This means they committed first to action (“we will do”) before understanding (“we will hear”). Doing corresponds to fulfilling mitzvos even without full comprehension—like following a judge’s ruling or an officer’s enforcement.
The act of learning Torah purely for its own sake reflects this same principle: sometimes we study not just to know what to do but simply because it is Hashem’s wisdom. Yeshivos and kollelim dedicate themselves daily not only to practical halacha but also to immersion in Torah thought itself.
This level of engagement expresses our essential connection with Hashem—like a child who trusts their parent completely—and brings down unique spiritual energy into our lives through Torah study.
5. Two Aspects of Mitzvah Fulfillment
Every time we perform a mitzvah, we recite: “Baruch Atah Hashem… asher kidishanu b’mitzvosav v’tzivanu”—“Blessed are You… Who sanctified us with His commandments and commanded us.” There are two elements here: first, doing what Hashem wants (the action), and second, connecting ourselves spiritually through fulfilling His will (the inner intent).
The deeper aspect lies not just in performing mitzvos mechanically but in experiencing their inner light—the joy, inspiration, and connection they bring. Sometimes people feel self-conscious or hesitant about expressing this enthusiasm openly; yet true avodah (service) involves both action and heartfelt engagement.
6. Rabbinic Mitzvos: Their Status and Power
The Rebbe discusses how there are seven primary rabbinic mitzvos (such as lighting Chanukah candles or reading Megillah), which together with the 613 Torah commandments total 620—the gematria (numerical value) of Kesser—crown. While these rabbinic mitzvos were instituted by sages rather than directly by Hashem at Sinai, they still carry profound significance because the Torah itself commands us to listen to our rabbis.
This means that every time we fulfill a rabbinic mitzvah—even if it was established later—we are ultimately fulfilling Hashem’s will as expressed through His commandment to heed rabbinic authority (lo sasur). That is why we recite blessings over these actions just as we do for biblical commandments.
In practice, there are many more than seven rabbinic enactments affecting daily life—especially regarding Shabbos observance or kashrus—but these seven represent foundational categories established by Chazal (the sages). All such observances connect back to our core relationship with Hashem through obedience to His Torah.
7. Awaiting True Justice with Mashiach
Today we lack a functioning Sanhedrin or true biblical courts; much of our judicial system operates differently from what was originally intended by Torah law. Nevertheless, our tradition promises that when Mashiach comes there will be restored judges “as at first” (shoftim k’varishona)—true justice returned to Israel.
Mashiach himself will possess unique insight—not needing testimony or evidence but knowing truth instantly through divine inspiration (ruach hakodesh). We yearn for this era when authentic justice prevails throughout the world—a time when peace and righteousness fill society under Mashiach’s guidance.