The Torah is Always on Time: Justice and Protection for the Vulnerable
This week reminded me that the Torah is always on time. As I read the Torah portion for this week, Ki Teitzei, I was struck by the verse from Deuteronomy 24:17: "You shall not pervert the justice due to the stranger or the orphan, nor take a widow's garment to pledge." I paused to reflect on the message of this verse, which underscores the Torah's commitment to justice, especially for those historically most vulnerable in society—namely, the stranger, the orphan, and the widow. These groups often lacked support and protection. They were frequently overlooked or mistreated without consequence. But the Torah is clear and insists on a society where we safeguard the rights of the marginalized and where everyone, regardless of their social or economic status, has access to justice.
In the same way that the Torah called for justice centuries ago, we are faced with the same imperative today. This verse takes on added significance in our current political climate, particularly during the ongoing presidential campaign. We find ourselves in a time when the values of justice, fairness, and compassion are frequently discussed but also at risk of being overshadowed by rhetoric that seeks to divide rather than unite, to exclude rather than include, and to prioritize the powerful over the powerless.
The Torah's call to protect the stranger, the orphan, and the widow is a call to all of us to be vigilant against any form of leadership that would undermine the principles of justice and equity. These words from the Torah are especially relevant as we consider the implications of our political choices and the kind of society we wish to build. In a campaign season where some voices seek to marginalize the already vulnerable, to sow fear and distrust among different groups, and to roll back the protections that ensure justice for all, we must remember the Torah's insistence that justice must be accessible to everyone.
These words are not merely theoretical or abstract. Policies that affect immigration, access to social services, voting rights, and the judicial system are all areas where the command to "not pervert justice" becomes critically important. We must ask ourselves: Are the candidates and policies we support aligning with this divine mandate to uphold justice for all, particularly for those most at risk of being left behind?
The Torah teaches us that leadership must be rooted in a commitment to the welfare of all people, especially those least able to advocate for themselves. In this campaign season, we are called to reflect deeply on the kind of leadership that will guide our nation. Will it be a leadership that honors the Torah's call to protect the vulnerable or one that seeks to erode their rights? Our choices matter for ourselves and the broader community—especially those needing justice, fairness, and compassion.
As we engage in the political process, let us do so with the wisdom of our tradition, ensuring that our actions and our votes contribute to a society where justice is accessible to everyone, regardless of their background or circumstances.
Rashi's commentary on Deuteronomy 24:17 deepens our understanding of this verse and underscores its relevance to our current political moment. Rashi explains, "Thou shalt not pervert judgment… Because it is easier to pervert the judgment of the defenseless poor than that of the rich" (Sifrei Devarim 281:1). This insight highlights the inherent vulnerability of those who lack power and influence. It is a timeless reminder that the poor, the stranger, the orphan, and the widow are more susceptible to injustice precisely because they lack the resources to defend themselves against those who would exploit them.
In the context of today's political landscape, this teaching from Rashi is especially poignant. As we watch the presidential campaigns unfold, we see how those who are wealthy and powerful often have greater access to justice and influence while the poor and marginalized struggle to have their voices heard. Policies that favor the rich at the expense of the poor or that undermine protections for vulnerable communities are a modern-day perversion of judgment—exactly what the Torah and Rashi warn against.
This issue is not just about individual acts of injustice; it's about the structures and systems that make it easier to ignore or dismiss the needs of the defenseless. When political leaders propose policies that cut social services, restrict access to healthcare, or reduce the rights of immigrants and minorities, they are effectively "perverting judgment" in a way that disproportionately harms those already at a disadvantage. Rashi's commentary challenges us to resist such trends and to advocate for a society where justice is not skewed in favor of the rich but is truly accessible to all.
Rashi's words remind us of the Torah's deep concern for justice and equity. We are called to be vigilant against any form of leadership that would make it easier to pervert the judgment of the poor and defenseless. We must support leaders and policies that protect the rights and dignity of all people, ensuring that the promise of justice is not reserved for the privileged few but extends to every member of our society.
In this way, our commitment to justice becomes not just a personal or political stance but a fulfillment of our sacred duty, rooted in the teachings of our tradition. Let us use this wisdom to guide our actions, ensuring that we contribute to a world where the judgment of the poor, marginalized, and vulnerable is never perverted and where justice truly prevails for all.