Can you tell me all the interpretations of "Justice, justice shall you pursue."

"Justice, Justice Shall You Pursue" — Tzedek Tzedek Tirdof (צֶדֶק צֶדֶק תִּרְדֹּף)

The verse Deuteronomy 16:20 — "Tzedek tzedek tirdof" — "Justice, justice shall you pursue, that you may thrive and occupy the land that your God יהוה is giving you" — is one of the most commented-upon verses in the Torah. The doubling of the word tzedek (justice) is the central puzzle that drives nearly every interpretation.

Key Takeaways

Rashi interprets the doubling as an instruction to seek out the best beit din (court), even traveling to find one.
Sforno directs the verse at those who appoint judges, commanding them to prioritize moral integrity above all other qualities.
Rabbeinu Bachya offers a pshat reading that the doubling covers both speech AND deed — a person must be just in words and actions.
Mishnah Peah applies the verse as a moral warning: one who falsely claims disability will eventually truly suffer that affliction.
The verse sits in a broader legal context (Deut. 16:18–20) about appointing honest judges, connecting personal ethics to national survival.

The Full Verse in Context

The verse does not stand alone. It appears at the end of a three-verse unit [Deuteronomy 16:18–20]:

"You shall appoint judges and officers in all your gates... they shall judge the people with righteous judgment. You shall not pervert justice, you shall not show favoritism, and you shall not take a bribe, for a bribe blinds the eyes of the wise and perverts the words of the righteous. Justice, justice shall you pursue, that you may live and possess the land..."

The immediate context is the judicial system — but as we will see, the commentators disagree sharply on whether the verse is addressed only to judges, to litigants, or to every individual Jew.

The Core Question: Why Is "Justice" Repeated Twice?

The doubling — tzedek tzedek — is linguistically unusual and demands explanation. Every major commentator grapples with it differently.

Interpretation 1: Seek the Best Court (Rashi)

Rashi gives the most concise and famous interpretation:

"צֶדֶק צֶדֶק תִּרְדֹּף — הַלֹּךְ אַחַר בֵּית דִּין יָפֶה" "Justice, justice shall you pursue — go after a distinguished court of law."

[Rashi, Deuteronomy 16:20]

According to Rashi, the repetition teaches that if your local court is not of the highest caliber, you should travel to find a better one. The doubling emphasizes the urgency and commitment required — pursue justice with relentless effort, not just passively accept whatever court is nearby.

This reading keeps the verse squarely in the judicial context of the surrounding passage.

Interpretation 2: Prioritize Moral Integrity When Appointing Judges (Sforno)

Sforno redirects the verse toward those who appoint judges rather than those who seek judgment:

"When you install judges — you who appoint the judges — choose the ones who are the most just, even if they do not have to the same degree other desirable attributes for a judge, like ample material resources or ample bodily stature."

[Sforno, Deuteronomy 16:20]

Sforno draws a parallel to Samuel's anointing of David (1 Samuel 16:7) — "Pay no attention to his appearance or his stature." The message is that moral justice is the supreme qualification for a judge, outweighing wealth, physical presence, or social status. The doubling emphasizes that justice — and only justice — should be the criterion.

Interpretation 3: Justice in Both Speech and Action (Rabbeinu Bachya)

Rabbeinu Bachya offers a rich pshat (plain meaning) interpretation that broadens the verse beyond the courtroom entirely:

"על דרך הפשט יזהיר שיצדק האדם במעשיו ובדבריו" "According to the plain meaning, it warns that a person should be just in his actions and in his words — for these are the things through which a person can harm himself and others, and therefore the language is doubled."

[Rabbeinu Bachya, Deuteronomy 16:20]

The two instances of tzedek correspond to:

Speech (devarim) — be just in what you say
Action (ma'asim) — be just in what you do

He supports this with the verse from Zephaniah 3:13: "The remnant of Israel shall do no wrong and speak no falsehood." For Rabbeinu Bachya, this is a universal personal ethical command addressed to every Israelite, not just judges.

He also offers a second reading: the verse addresses the litigants themselves, warning them to pursue justice honestly — whether the outcome is gain or loss. The doubling covers both scenarios.

Interpretation 4: A Warning Against False Pretense (Mishnah Peah)

The Mishnah uses this verse in a striking moral-legal context:

"Anyone who is not lame, blind, or crippled, yet pretends to be one of them — he will not die of old age until he actually becomes one of them, as it says: 'Justice, justice shall you pursue.'"

[Mishnah Peah 8:9]

The Mishnah reads tzedek tzedek — the double justice — as a principle of divine measure-for-measure (midah k'neged midah): if you falsely claim to be afflicted to receive charity, justice will be exacted upon you in kind, and you will truly become afflicted.

The same passage adds that a judge who accepts bribes will go blind in old age, linking back to Exodus 23:8: "A bribe blinds the clear-sighted."

Interpretation 5: Justice Even When It Costs You (Ibn Ezra / General Tradition)

Ibn Ezra, commenting on the parallel verse in Exodus 23:7, connects "distance yourself from falsehood" directly to the judge's obligation, and cross-references tzedek tzedek tirdof as the positive formulation of the same command:

"From matters of falsehood — this speaks to the judge, that he should not render false judgment, similar to 'Justice, justice shall you pursue.'"

[Ibn Ezra, Exodus 23:7]

The underlying principle: the pursuit of justice must be active and relentless, not passive. The word tirdof — "pursue" — implies chasing after something that may be elusive or costly to obtain.

Deeper Themes: Why "Pursue"?

The verb tirdof (תִּרְדֹּף) — pursue — is itself significant. Many commentators note that justice doesn't come automatically; it requires active effort, sacrifice, and commitment. The Talmud and later Mussar tradition emphasize:

You must pursue justice even when it goes against your own interest
You must pursue justice even when it is inconvenient or costly
The national promise — "that you may thrive and possess the land" — is conditional on this pursuit, connecting personal and judicial ethics to the entire nation's fate

Summary of Opinions

| Commentator | Who Is Addressed | What the Doubling Means | |---|---|---| | Rashi | Litigants | Seek the best available court | | Sforno | Those who appoint judges | Prioritize moral integrity above all else | | Rabbeinu Bachya | Every Israelite | Be just in both speech and deed | | Mishnah Peah | Society broadly | Divine justice mirrors human deception | | Ibn Ezra | Judges | Actively reject falsehood in judgment |

For personal halachic guidance on matters of justice, courts, or ethics, consult your local rabbi or posek.