Two of the 41 varied mitzvot of parshat Shoftim appear to contradict one another. First, we read of the law of Edim Zom'min, false witnesses who are exposed by new witnesses. The Torah, quite understandably, condemns these false witnesses to the same punishment they would have meted out to their innocent victim.



But - say chazal - that is only if they are disproved before the sentence is carried out. If the victim was already executed and then the new, conflicting witnesses appear, then the first set of evil witnesses do not suffer the death penalty. Chazal explain this most puzzling dictum thus: had G-d wanted the victim to go free, He would have arranged for the new witnesses to come before the decree was carried out. If the victim was already executed, it must, perforce, be HaShem's will.



Now, contrast this lesson with the saga of the Egla Arufa. There, an unidentified body is found between two cities. In an elaborate ceremony of expiation, a young, unworked heifer is taken to an unsown field and killed, symbolizing the person whose life and potential was also cut short.



In addition, the pious elders of the town must publicly declare, "Our hands did not shed this blood." Though we do not suspect the elders of foul play, they must testify that they did nothing at all to create an atmosphere that would have contributed to violence and murder.



But wait a second. Why don't the elders - a la the case of the false witnesses - simply declare that if a person is found dead, it must be G-d's will that he died? Why are they involved in this incident after the "judgment" has already been passed on the unfortunate victim?



I suggest that these two episodes taken together teach us a crucial lesson about the interaction between human and Divine justice. In any scenario, we humans must do everything in our power to prevent cruelty, injustice, corruption and violence. But at the end of the day, after we have done all we can do, the final verdict is up to HaShem. He votes last, and we must respect His decision, however painful. We have our part to play and He has His.



We can argue with HaShem, as Avraham did at Sodom and as Moshe did on numerous occasions, but the last word is not ours.



This lesson is particularly powerful after the events of the last few weeks, from Katif to Katrina. If we cannot lift up our hands and honestly say, "We did not spill this blood," then we must recognize our shortcomings and correct our behavior. But if we did all we could, if we did not sit idly by, but fully exercised our power to choose life and good, then we need have no guilt when G-d casts His ballot.