The second perek of Parshas Shoftim appears to have four main topics of discussion. The first, and shortest, is the prohibition of bringing an animal with a blemish as an offering to Hashem. This one verse statement is followed by the instructions of how the discovery of a man or a woman who is serving avodah zarah should be handled, including a warning for the necessity of multiple witnesses for capital punishment. The third topic of Devarim 17 is what to do when there is a complicated dispute, which includes a firm reminder that if one comes to seek superior judgement, it cannot then be ignored. Finally, the perek reiterates the warning to the future kings of Israel against having too many horses, too many wives, or too much wealth, as well as the need for the king to write for himself two sifrei Torah. While the four topics seem randomly put together – perhaps, as if, in giving his final address, Moshe was moving to whatever topic came to mind – there is actually an overarching theme, and that theme is a warning against self-delusion.
What does self-delusion have to do with the prohibition of bringing an offering with a blemish? This is actually quite obvious to anyone who has ever walked out of the house with a slight stain on their shirt and decided that if anyone noticed they would simply act as if it just happened or they had no idea it was there. Obviously, it is possible for someone to bring an offering without knowing there is a blemish, but that is not the case being discussed. The prohibition is against bringing an animal with a blemish, thus implying that one knew that the animal was inadequate. A person would only bring an unacceptable offering if one believed that it was not that important, that Hashem would understand, or if one only really cared that others saw one bringing an offering and not on the actual quality of one’s avodah.
The case of the man or the woman who serves avodah zarah seems obvious at first since anyone who chooses idols or the worship of the son or moon or etc is deluding themselves by denying Hashem’s rulership. But actually, within this section is a far greater warning – the danger of bearing witness. Why do we not condemn a person based on a singular eye-witness account? Because the chance that the information has been distorted is too great. In all capital cases, including this one, those who are witnesses are also the one’s who begin the ultimate punishment. The man or the woman who worships avodah zarah has committed a terrible sin, but before one sets them on a path of execution, one must be one hundred percent certain lest their own actions lead them to the traumatic role of taking another’s life.
In the third discussion, that of seeking higher judgement, there is, once again, a warning. Do not seek out judgement unless you truly want justice. If you are only out to win, to turn the law to your favor, then you set yourself up at great risk, for seeking a higher ruling and then ignoring it becomes a capital offense.
The laws of the king complete this perek and, in truth, can be interpreted for every member of Bnei Yisrael. Power is the easiest path to self-delusion and corruption. Any person who attains power, and that can be interpreted differently by different people depending on their own life situations, can easily believe that their achievements are a statement of their inherent goodness or strength of character or intelligence. How often do we see famous people fall to misfortune because they believe that they can break the norms of society, that laws and mores do not apply to them? For this reason, the Torah speaks to the top-most persona in the Jewish nation, the king, and lays out openly the easiest ways for a man to be led astray and the best means to prevent it.
The Torah is a book of law and a theology of truth. In all matters of halacha and hashkafa, being honest about one’s intentions is paramount. Moshe, in his final recounting of the Torah, grouped these sections of law together because they all subtly highlight the very varied ways in which every person has the ability to delude themselves that they are acting with the best intention. One might think that bringing a sheep even with a little blemish is still bringing a sheep, but, in fact, it is rather the completion of the self-delusion that one is acting on the will of the Divine rather than basic human instincts. This simple example is the foundation of all of these subjects. No matter one's station, a person must stop themselves from being corrupted by selfish instinct and evaluate the true motives of their actions.
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