“Shotgunning parts” is an informal term used in automotive repair for diagnosing a problem by replacing components one after another until the fault disappears. Instead of first identifying the root cause through systematic testing, the technician may replace the part that seems most likely to be responsible, then move on to another if the problem remains. Sometimes the approach succeeds quickly, but often it leads to unnecessary repairs, higher costs and continued frustration for the workshop, the customer and the auto parts store.

Modern vehicles make shotgunning particularly risky because many systems are interconnected. A warning light or fault code may point toward a particular component without proving that the component itself has failed. The real cause may be damaged wiring, a poor connection, low voltage, a vacuum leak, a software issue or another part elsewhere in the system. Good diagnosis therefore requires gathering evidence, testing the suspected system and confirming the failure before replacing the part, rather than simply shotgunning parts based on suspicion.

Just as good automotive diagnosis requires corroborating evidence before condemning a component, the Torah in the reading of Shoftim (Book of Deuteronomy, Chapters 16-21) applies a similar principle to the pursuit of justice. A single witness is not sufficient to establish a matter; the Torah requires the testimony of two or three witnesses before declaring a guilty verdict, particularly for capital offenses. In the same way, one fault code, symptom or preliminary indication should not automatically lead to the replacement of a part. A responsible technician seeks confirmation through testing, measurements, inspection or additional data before reaching a conclusion.

The Torah reading of Shoftim starts off with Moses instructing the people to appoint judges and officers in every city. The judges are to rule fairly, show no favoritism, and accept no bribes. Justice is to be pursued so that the people may live securely in the land.

The Israelites are forbidden to plant a sacred tree beside the altar or erect a sacred pillar. Animals offered as sacrifices must be free of serious defects.

If someone is found worshipping other gods, the sun, moon, or heavenly bodies, the accusation must be investigated carefully. A person may be convicted only on the testimony of at least two witnesses. The witnesses are to take the lead in carrying out the sentence, followed by the rest of the people.

When a legal case is too difficult for local judges, it is to be brought to the Kohens and judges at the central place of worship. Their ruling is binding, and the people are expected to follow it precisely.

Moses describes the possibility that Israel will eventually appoint a king. The king must be an Israelite chosen from among the people. He is not to accumulate excessive horses, wives, or wealth, and he is not to send the people back to Egypt to acquire horses.

The king is to write for himself a copy of the Torah and read from it throughout his life. He is to keep its laws and avoid becoming arrogant toward his fellow Israelites.

The Kohens and Levites receive no territorial inheritance like the other tribes. They are supported through portions of the offerings and other designated gifts. A Levite who comes from another part of the land to serve at the central sanctuary may participate in the service alongside the other Levites.

The people are forbidden to imitate the practices of the Canaanite nations. Child sacrifice, divination, sorcery, spells, consulting spirits, and seeking information from the dead are prohibited.

Moses tells the people that prophets will arise from among them. The people are to listen to a true prophet who speaks God’s words. A prophet who falsely claims to speak in God’s name or speaks in the name of other gods is subject to death.

The people ask how they can recognize a false prophecy. If a prophet predicts something in God’s name and it does not happen, the message was not spoken by God, and the people need not fear that prophet.

Three cities of refuge are to be established in the land so that someone who accidentally kills another person may escape from the avenger of blood. Roads are to be prepared so the cities are accessible.

An example is given of two men cutting wood when an axe head accidentally flies from the handle and kills one of them. The person responsible may flee to a city of refuge because the death was accidental and there was no previous hatred between them.

If someone deliberately murders a person and then flees to a city of refuge, the elders are to remove him from there and hand him over for punishment. Additional cities are to be established if Israel’s territory expands.

Boundary markers that define inherited property are not to be moved.

A single witness is not sufficient to establish guilt for a crime. At least two witnesses are required.

If one person accuses another falsely, both appear before the Kohens and judges. The judges investigate carefully, and if the witness is found to have lied, the punishment he intended for the accused is imposed upon him.

The laws of warfare follow. Before battle, the Kohen addresses the soldiers and tells them not to fear the enemy.

Certain men are permitted to return home before battle. These include someone who has built a new house but not yet dedicated it, planted a vineyard but not yet enjoyed its fruit, become engaged but not yet married, or is afraid and fainthearted.

When approaching a distant city for war, Israel is first to offer terms of peace. If the city accepts, its inhabitants become subject to tribute labor. If it refuses and fights, the city may be besieged and conquered.

Different instructions apply to the Canaanite nations within the land Israel is inheriting. They are not to be allowed to remain and teach Israel their idolatrous practices.

During a siege, fruit trees are not to be destroyed for use in building siege works. Trees that do not produce food may be cut down when needed.

The portion concludes with the case of a murdered person found in the countryside when the killer is unknown. The elders measure the distance from the body to the surrounding cities, and the elders of the nearest city take responsibility for the procedure.

They bring a young cow to an uncultivated valley with flowing water and break its neck there. The Kohens attend, and the elders wash their hands over the animal.

The elders declare that they did not shed the victim’s blood and did not see the murder committed. They ask for atonement for Israel and for innocent blood not to remain upon the people.

Next week, in the reading of Ki Tetze, we will see a wide range of laws governing family life, warfare, property, labor, justice, and personal responsibility. It includes rules concerning marriage and divorce, lost property, fair treatment of workers, humane treatment of animals, and protections for the vulnerable. The portion also addresses honest weights and measures, punishment for wrongdoing, and remembering Amalek’s attack on Israel.