Parashat Shoftim -The Hebrew word shoftim - meaning 'judges' or 'magistrates' - defines the theme of this important portion. Issues of jurisprudence and social ethics predominate, including guidelines for judges and courts of law, elders, kings, prophets, and priests, all of who have a role in maintaining a just society. Right up front, the text identifies the most important characteristic of a judge: the ability to remain impartial and objective. The Torah again prohibits any forms of idolatrous practices, which are seen as the greatest perversion of God's justice. The notion of a Monarch is discussed as a possibility when entering into the Promised Land. The Israelites can only appoint a King who has been selected by God, and the King must have an unyielding commitment to God, Torah, and the people of Israel. He too must not be distracted by material wealth or foreign influence, which might cloud his judgement. Moses next addresses the Levites and emphasizes their special place among the people. Moses then turns from the priests to the notion of prophecy, and discusses how to distinguish between a true prophet and a false prophet. No other forms of divination or sorcery can be used to determine God's will, and all false prophets and methods of divination must be wiped out. Cities of refuge and the importance of proper witnesses are discussed. The parasha ends with a discussion of proper approaches to warfare. Justice is to be maintained at all times, even times of war.

 

Deuteronomy (Devarim) Parashat Shoftim 18:13

You must be wholehearted with the Lord your God.

 

On the surface, this verse seems like a clear ingredient of what it means to pursue a religious life. However, it is not exactly clear to our rabbis what it means to be wholehearted with God. For example, Rashi taught, "Walk with God wholeheartedly and hope in Him. Do not delve into the speculative future, but accept whatever befalls you. Then you will be His people and His portion."

 

Rabbi Neil Gilman wrote,"Wholeheartedness with God - integrity, inner conviction conjoined with outer behavior - is what Moses strived to achieve for himself. That's what made him unique. And that's what he commands us to achieve as well."

 

Brene Brown, (Research Professor, Houston Graduate College of Social Work) teaches that cultivating a wholehearted life is not like trying to reach a destination. It's like walking toward a star in the sky. We never really arrive, but we certainly know that we're heading in the right direction.

 

"This is a verse for our children," writes Rabbi Shawn Fields-Meyer. She insists, "both those with autism and their siblings. As Mary Oliver expressed in the poem, The Summer Day: 'They know how to laugh crazily, how to roll in the grass, how to throw themselves passionately into what they love. We often experience them as complicated, but in truth aren't they exactly what the verse says: wholehearted/pure, and very much with God?' Perhaps they can teach us how to fulfill this mitzvah."

*Prepared with materials found in Torah Sparks

Feel free to find your own answers and explore each question in greater detail.

1. Rabbi Gillman identifies Moses as an exemplar of wholeheartedness, while Rabbi Fields-Meyer notes the same quality in autistic children. Who are our role models in fulfillment of this verse? How do we recognize the wholehearted person? What does it mean to be "very much with God"?
2. What would Rashi, who sees in our verse a caution not to dwell on an uncertain future, say to Professor Brene, who links wholeheartedness to steadfast pursuit of a goal that we may never reach?
3. How does a person who struggles with belief in God, or for an understanding of God, strive to be "wholehearted with the Lord"?