Updated: Sep 19, 2019
In this portion we are reminded to activate all attributes (sephirot) in order to make a just trail. because there is a judge within each and every one of us, we should seek the high wisdom and be smart about it. When judging ourselves and judging others.
Shoftim portion contains a series of laws directing Israel as a community on how to establish a just society. Israel needs to appoint judges and officers in all their gates - so what exactly this is mean, and in specific in spirituality.
The wisdom of Kabbalah is teaching us that there are seven gates for the human spirit. Those gates are located in our face: we have two eyes, two ears, two nostrils and the a mouth. Now each of these gates signifies the attributes (sphirot). to be more specific, the eyes are known as Chochma. Chochman is giving birth to thoughts – the chochma mechanism allows us to cross the boundary of sub consciousness to consciousness. The ears are Bina, which is taking that seed of thought (from Chochma) and allows it to progress, to move, to flow – gives it a direction. The nostrils are Tiferet, which as we know contains the attributes of Chesed Gevurah Tiferet - which the three sephirot of emotions, and Netsach, Hod and Yesod which are the sephirot of relationships. and last, the mouth is known as Malchut.
So the three first gates – the attributes (sphirot) of Chochma Bina and Tiferet provide the compass or the direction for whatever emotions than is later creating feelings, that later on manifest themselves through our relationships in. So there we have a situation of three external optional courses of behavior - Netsach Hod Yesod, which are coming out from three internal emotions - Chesed Gevura and Tiferet. Now utilizing almost all attributes we are creating feelings and course of behaviors, while the Chochma, Bina Daa’at leads the direction of those.
But the main execute of whatever we’ve accomplished in means of internal and external feelings, emotions and behaviors is Malchut. The attribute of Malchut is a passive state of receiving all these influences of the above nine – it is the result, the final step. At the Malchut point one will open his mouth, at that point one will move my feet and actually start walking.
Through Malchut we ultimately manifest all these spiritual energy flows through the mind and emotion.
So the Torah is ordering us to appoint judges in all gates that will judge the people with justice. And it further applies that we are not to twist judgment or accepting bribery, because when we are doing so we become blind (in our most initial attribute of
Chochma) even if we consider ourselves wise.
Through judges, a trial will come forth, a decision will be made – Chochma Bina Daat – the mind, taking the unconscious and reveal it through conscious. While through officers, the trial the judges decided upon, will be executed. Meaning, how we will feel and what behavior we will take upon ourselves. So we need to activate all our attributes in order to make a fair trial.
“When one is coming to judge others, but at the same time is able to see his own shortcomings, deficiencies and limitations, the result is a justified sentence.”
Justice, justice shall you pursue - why twice the word Justice. The Lubavitch Rebbe says that there are two phases in Teshuvah, or repentance: There is remorse over what has been done, but also a commitment to act differently in the future. Those two are inseparable, for the only test of sincere remorse is the subsequent commitment to a better way of life. To be sorry about what has happened in the past without changing our behavior is a hollow gesture.
Another option for why we have twice the word justice is as follow: there are two degrees that are required for a Dayan – a judge in Hebrew. A Dayan is to be smart, meaning, he must be sharp and proficient in Torah studies and the divine laws. and he is to have a mind which is accurate and educated by Chochma Bina and Daat. and in accordance he needs to be aware and definitely follow then a balanced state of feelings and emotion that would lead him towards the choosing of the right behaviors. until at the end of that process he then needs to be able to execute it all through Malchut.
So as we said, a Dayan - a Judge needs to be smart, but we have twice the word justice, so
in addition, he also needs to be wise. Meaning, he must understands world economy affairs well, such as commerce, trade, labor and crafts. He must understand humanoid behavior and incorporate his verdict according to a notion of awareness when it comes to the differences between people and their dialog with the world and with others, and their interests or should we say reasons for their behaviors.
The third application for the two 'justice' words comes more in form of caution. As we said, we all have an inner judge inside us and so we are to be careful that we will not have two dimensions of a sentence when it comes to making a just trail. Meaning, when coming to judge we cannot be remorseful on ourselves and at the same time harsh with others. Justice is made when the sentence we seek for ourselves would be the sentence we apply when it comes to others as well. Because the above is mirroring us with others, it measure us exactly how we measure others. When one is coming to judge others, but at the same time is able to see his own shortcomings, deficiencies and limitations, the result is a justified sentence.
To find out more about this portion spiritual growth and the needed process enter this weeks lesson.