Parashat Shoftim — Torah from Zion

 

Parashat Shoftim — Torah from Zion

Rabbi Ari Kahn

In this week’s parasha, Shoftim, the Torah outlines the judicial structure of the Israelite nation. On two separate occasions, it addresses how legal questions should be resolved—first through local courts, and then through a central authority in Jerusalem.

 Local Courts: Justice in Every Gate

The parasha begins:

“שֹׁפְטִים וְשֹׁטְרִים תִּתֵּן לְךָ בְּכָל שְׁעָרֶיךָ”
“You shall appoint judges and officers in all your gates…”
(Deuteronomy 16:18)

This verse establishes the requirement for a judicial system in every city—b’chol she’arecha. When disputes arise, litigants are expected to approach their local courts. These courts are empowered to rule on matters based on received tradition—mesorah—passed down from teacher to student.¹

However, their authority is limited. They may only rule on matters for which they have a clear tradition. They are not permitted to innovate or set new legal precedents.

---

The Supreme Court: Torah from Zion

Later in the parasha, the Torah describes a different kind of legal escalation:

“וּבָאתָ אֶל הַכֹּהֲנִים הַלְוִיִּם וְאֶל הַשֹּׁפֵט… אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם”
“You shall come to the priests, the Levites, and to the judge who will be in those days…”
(Deuteronomy 17:9)

This refers to ascending to HaMakom asher Yivchar Hashem—the place that God will choose, ultimately identified as Jerusalem and the Beit HaMikdash.² This central court, known as the Sanhedrin, is the only body authorized to issue new rulings and establish legal precedent.³

The juxtaposition of ritual and justice here is striking. The Temple is not only a place of prayer and sacrifice—it is also the seat of legal authority. Justice and holiness are intertwined.

---

Theological Implications: Law from Heaven

This duality echoes the earliest description of the Mishkan:

“וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת מִבֵּין שְׁנֵי הַכְּרֻבִים…”
“I will meet with you there and speak with you from above the cover, from between the two cherubim…”
(Exodus 25:22)

The Aron housed the Luchot, and the Kruvim symbolized divine communication. The Mishkan—and later the Temple—was a conduit through which the Word of God descended into the world.⁴

Thus, when the central court issues a new ruling, it is not merely a legal act—it is a theological moment. The precedent flows from heaven, through the judges, into the people. This is Torah from Zion.

---

Inspiration and Authority

The authority of judges is not solely based on wisdom or integrity—though both are essential. Their legitimacy stems from divine involvement in history. Just as God gave the Torah to Moshe, He continues to inspire those who study and adjudicate Torah law.

The Jerusalem Talmud teaches:

תלמוד ירושלמי מסכת פאה פרק ב הלכה ד

ריב"ל אמר עליהם ועליהם כל ככל דברים הדברים מקרא משנה תלמוד ואגדה אפי' מה שתלמיד ותיק עתיד להורות לפני רבו כבר נאמר למשה בסיני

Rabbi Yehoshua ben Levi said: All of them—all the words—Scripture, Mishnah, Talmud, and Aggadah—even what a seasoned student is destined to teach before his teacher was already said to Moshe at Sinai. Jerusalem Talmud, Peah 2:4

This affirms that divine wisdom continues to flow through sincere Torah study and halachic deliberation.

---

Personal Reflection: Torah in Jerusalem

As I sit on my porch overlooking the hills of Jerusalem, I’m reminded that this city is not just a place of history—it is a place where the Word of God descended and continues to resonate. From here, Torah flowed to the people, was taught in every city, and judged in every gate.

But for Torah teachings to emerge—for precedent to be set—God must “open the heavens” and inspire those who seek truth. That is the essence of Torah from Zion.

---

 Footnotes

1. Rambam, Hilchot Sanhedrin 1:1–4 — outlines the structure of local courts and their reliance on tradition.
2. Sifrei Devarim 153 — identifies “the place God will choose” as Jerusalem.
3. Mishnah, Sanhedrin 11:2 — only the Great Sanhedrin in the Temple can issue binding legal rulings.
4. Rashi on Exodus 25:22 — explains the Kruvim as the source of divine communication.

---