Parshat Shoftim - The Word Sho'feit (SHIN, PEH, TET)

This week's parsha, Shoftim, focuses on justice and the judges who execute the system of justice that G-d requires of us. What does the Hebrew word for "judge," "sho'feit," tell us about how to be the correct kind of judge and to have "mishpat tzedek," "righteous judgment?" (Devarim, 16:18)

The letters of Hebrew words, themselves, guide us in understanding the concepts that the word teaches. The root for the word justice is SHIN, PEH, TET. Each of these letters, and the order in which they appear, tell us something about what the Jewish concept of justice is and what a judge needs to be and do. These same letters also describe the potential pitfalls in judging that are highlighted in the opening sentences of the parsha: how justice can be perverted when witnesses and testimony aren't sharply scrutinized, when judgment is rushed, or when judges are bribed.

SHIN
The first letter of the word "sho'feit" is SHIN. With its three arms, it alludes to the strength, harmony and balance associated with the number three-- a three-ply cord is the strongest, a three legged table the most balanced. The word for three, itself, is "shalosh," which both begins and ends with a SHIN.

SHIN is also connected to the word for tooth, "shayn." Teeth break down food so that it can be properly digested to benefit our bodies. In the quest for righteous judgment, it is essential to get the facts, to "chew" on the situation, with sharp, rigorous investigation. Only then can we begin to "digest" the information and glean the truth, which is the ultimate benefit. How we chew is also a choice. Teeth can be used to tear things apart destructively or to break things down purposefully. We have 32 teeth which allude to the 32 paths of wisdom that G-d has given us. To arrive at "righteous jusdgment," we need to use wisdom in the process of our investigation.

PEH
It is not enough to have facts, the broken-down pieces of information. What we do with that information is critical. Our teeth are surrounded by the "peh," our mouths and the second letter of the word for justice. We are taught that "the heart of the wise informs his mouth," (Proverbs 16:23) and that the ultimate purpose of our mouths is to communicate truth and grace. We need wisdom to know how to digest the information we have. What do we say about what we know? "Words of wisdom, when expressed sincerely and humbly by the mouth, find favor and grace in the eyes of G-d and man." (The Alef-Beit, Rabbi Yitzchak Ginsburgh, p. 253). The famous case that Shlomo, King Solomon, hears of the two women each claiming to be the mother of the same baby illustrates this kind of wisdom and way of judging. After Shlomo carefully
investigates the case, his mouth speaks his judgment. When he rules that the baby should be cut in half, his words elicit and reveal the concealed truth of the matter, which is the ultimate good. This goodness is connected with the final letter of the word "sho'feit."

TET
The final letter of the root "sho'feit" is the TET. According to Rabbi Ginsburgh, the TET is about the concealed "tov," the concealed good. Inherent in true goodness, we learn from Sefer Yetzirah, are truth and grace. A TET at the end of the word "sho'feit" speaks to us about the hidden good that can come as a result of going through a careful, unhurried process. Our judgment is not apparent at the beginning. Only by taking the steps of investigating in a careful manner and using the wisdom that G-d has given us can we arrive at a judgment that is indeed "good."

As we mentioned above, the order of the letters also instructs us. If we take the same letters, SHIN, PEH, TET and rearrange them, we find other words connected to the idea of seeking or perverting justice.

Ti'Peish
When the letters of the word "sho'feit" are reversed to TET, PEH, SHIN, we get the word "ti'peish," which means foolish. In Tehillim 119 vs. 70 we find the phrase "tapash k'cheilev lee'bam," "for their heart is blunt as fat." This bluntness, according to Rabbi Samson Raphael Hirsch, is the bluntness of a dullard, the denseness and toughness of someone lacking intelligence. When we look at the TET's connection to concealed goodness, we have a clue about why the reversal of the letters results in "foolishness." In "sho'feit" the TET at the end refers to going through a process, with the end result being goodness revealed. When TET comes first, it is premature. We cannot assume to reveal the good before we've taken the other steps. Reversing the process may mean pre-judging, generalizing, and guessing -- all of which distort justice leading to false judgment and acting foolishly.

Pah'shaht
Another combination of the same letters addresses another stumbling block to righteous judgment: bribery. In Shoftim we are warned, "you shall not respect someone's presence, and you shall not accept a bribe, for the bribe will blind the eyes of the wise and make just words crooked." (Devarim 16:19) We are easily swayed by external and irrelevant factors, and outer
appearances often determine how we judge people. One of the most distracting superficialites is clothing. It is complicated and can bribe us in either direction But the letters of "sho'feit" come
along and instruct us.

When the letters are arranged as PEH, SHIN, TET, we get the word "Pah'shaht," which means to remove, undress, or to simplify. Righteous judgment requires clothing and all other superficial aspects to be removed from consideration. We see the danger of clothing clouding judgment in the story of Joseph. Joseph's clothing is a source of jealousy to his brothers. While in In Parshat Vayeshev 37:23 Joseph's brothers "va'yafsheetu et Yosef et K'tonet," "stripped Joseph of his tunic," their jealously kept them focused on the tunic even after it was removed. They fail to recognize Joseph as their brother and they misjudge him because of his clothing.

Committing to a rigorous, yet balanced, investigation, speaking with wisdom and humility, and exercising patience with a process that will result in a harmonious end that finds grace in the eyes of G-d and man is to be a judge worthy of the word "sho'feit." How fortunate we are to have the word and the letters guide us in the qualities, the process, and even overcoming the stumbing blocks that lead to false judgment, to become a righteous judge. May our righteous judgment merit G-d's holiness to dwell among us.