Ideal Attributes of Jewish and Gentile Judges with Rabbi Aaron Dovid Poston

[Music] to the ibn abate midrash welcome a real a real warm welcome home to tara i just want to let you know we're real and we're in for a real bombshell when it comes to the seven noah hyde laws right one of them is to set up a system of justice we're impartials jethro isro chapter 18 verse 21. we you know just as a little bit of an introduction right moses's father-in-law the host in moshe is jethro he has several different names and he makes suggestion after watching his son-in-law work very hard deal with so many cases people the the people just waiting in line right to establish some kind of hierarchy uh in terms of court system so that only the hot the most difficult issues come to moshe and the more simpler issues can be dealt with by let's say a lower court so even though we're dealing with verse i want to just um go back to verse 17 just to get like a running start but i just want you to know that at the end of the this class if you hang through there enough you'll hear a bombshell an absolute bombshell in terms of gentiles remember jethro himself either he converted or he remained a loyal righteous gentile that is up to different opinions i'm not going to express my opinion right now that's for a whole nother sheer but let's assume at least that this at some point he was a righteous gentile he was like a we called a convert to monotheism that's for sure and so he comes in in verse 17 anyway let's just start there so the father-in-law of moses said to him the thing that you do is not good you will surely become worn out you as well as this people that is with you for this matter is too hard for you you will not be able to do it alone 19 now heed my voice i shall advise you and may god be with you you be a representative to god and you convey the matters to god verse 20 you shall caution them regarding the decrees and the teachings and you shall make known to them the path in which they should go and the deeds that they should go now here's our verse we're going to read it in english and then we'll go back to the hebrew you have to hear the hebrew and you shall discern this is art scrolls interpretation of the word you shall discern from discern from among the entire people men of accomplishment god fearing people men of truth people who despise money okay i want you to know right now we described jethro describes four characteristics four character traits for the judges and what should you do you shall appoint them as leaders of thousands leaders of hundreds leaders of fifties and leaders of tens you can read the rest on your own in terms of the verse 21 in the hebrew it says now we said in arts growth it says you shall discern correct over here this is chabad and they translate it as you shall choose what's the difference why why is there such a difference in the translation so the word if you notice under number two where i quoted isaiah chapter two verse one so the word is a prophet right because that's what it that's if you look in isaiah 2 1 the word of isaiah son of vamos prophesies right this is we call the hazoni so it's prophesizing but it has to do with sight it has to do with vision so that's why you can translate it as a visionary or a seer but here we're referring to moses discerning ability in order to choose as rashi says in in if you're looking on my sheets the english sheets rashi says you shall choose with the holy spirit that is upon you with the with the ruach kodish that is within you okay keep that in mind so what we're going to do is this we're going to look at this one verse so far we saw four distinct character traits we're going to discuss them and then what the clear car is going to do and this amazing thing he's going to use psalms chapter 82 where king david perhaps or whoever assaf is one of the perhaps written later after king david about the time of yahuwah shafat an important name to remember and what it means yahoo shafat and this is about a rebuke towards judges who are not really worthy of being judges okay so what do we have we have in our torah clearly this is what moses should be choosing to be the judges we'll discuss those four traits in depth and then we're going to go to chapter 82 of psalms and describe the tokah the rebuke of people who are choosing judges or judges themselves who are not living up to these four character traits and again a bombshell when it comes to as we all know one of the seven high laws for the nations is to set up a system of justice to have proper judges okay so let's go immediately into the clear car all he brought was the first verse 21 at the top of your pages right and you shall let's say choose or discern from all the people on sheikha begins by these how we're going to translate translate on sheikah as men of sustenance substance okay and the huli the rest of the verse i'll just read it again in english one men of sustenance two god fears three men of truth and three and four is men who hate monetary gain these are the four traits that we hear our torah transcribed right by moses dictated by god supposedly allegedly right not no no problem with that this is the advice of jethro here we go as soon as the clear car begins according to the rabbis in nidarim chapter of page 38a which i actually have for you on number four on page one it says so rabbi yochanan said that the holy one blessed be he rests his divine presence only in other words he doesn't rest his divine presence except on who upon one who is mighty wealthy wise and humble okay and all of these qualities are derived from moshe it says this is derived from motion does it really mean the derived promotion what does that mean derived from moshe we're gonna we're we're in for a a a a hell of an eye-opening awakening okay look at those words i just want to turn my external volume off okay it is okay here we go so the cleo car continues alkane hiskir khan kol arba taarim elu this therefore therefore it's mentioned here in parshas history right here on verse all four of these let's call them characteristics descriptions attributes a judge needs to have these four characteristics any judge jew or gentile lachachna amar that is why it says remember what is has to do with vision and we already saw uh rashi says it's with ruach hakodesh of course he's getting that from the mexilta and the clearcar quotes you're going to be able to discern you're able to see through your holy spirit that is upon you ki me menu meaning from within you within this holy spirit that you have you not only will you take but wait what does it say what does it mean seal alcohol meeting [Music] means to emanate i have here a few um words i translated for you if you look on page two under number six i quoted a verse here numbers 11 25 where it says the lord descended in a cloud and spoke to him and he increased the word means to increase some of the spirit that was on him and bestow it on the seventy elders the the the kodish that moshe had believe it or not all prophets that ever existed true prophets they they received the emanation from motion moses is not just the father of all prophets he's the source of all prophecy so all prophets i'm using the word emanate we can use the word imbue we can use the word impart inspire or a noble well guess what the cleo car says unbelievable wait till you hear this he says that not only you moses who had this ruka kurdish that it's from you that you're going to take this rook kodish and you're going to then and imbue every one of the elders who are sitting in judgment because and it's going to be required it's like a prerequisite that they are going to resemble whatever you had in every description we just described ki hamazil the that the one emanating and the one receiving the emanation right that's the the idea here in other words the one receiving the inspiration or the emanation that's coming from moshe whatever prophet or in this case the judges themselves who are able to receive rule kodesh they are going to um it says here the yacha's echadem there's like a special unique or similar relationship between them they're not different than motion right there's something similar about them in these character traits they have to imbue these character traits and therefore call hamalo all those character traits that you moshe have you gone the judges also have to have these character traits so it's not like they have to have each one of these i mean individually but they have to imbue all of them collectively so every judge has to have all four you might think okay if he's rich but he's not smart or he's humble but he's not rich or he's not strong no so i i think what it really means even though the gemara in nadarim 38a actually describes every one of these four traits that moshe has were physical traits he was strong and he was rich of course we know that he was wise you don't have to prove that to me and of course that he was humble you don't have to prove that to me but it gives all the proofs that even though he was physically strong and he was um uh was the other uh physically well you know he had a lot of money i'm not going to go into those proofs but it sounds like it's it's actually it's in reality i want to make a little bit of a jump and i think i'm that i'm correct i've talked to other rabbis about this that we all know in percyavote if you go to number five on the source sheet the question is asked in percyavo chapter four mishnah one benzoma would say who is wise whose wise is someone who would be able to learn from every man so do i have to be do i have to have all the wisdom or am i a wise person who's strong does it mean that i can bench press 300 pounds or does it mean i have overcome my inclinations and who's rich do i have to have you know money coming out of all the seams in my pockets or can it mean that i'm happy with my lot and what about someone who's honorable someone who honors his fellows now again that was really the idea of humility but basically it means you honor other people you put other people first and there's a prussic there's a verse in first samuel chapter 2 verse 30 for to those who honor me i accord honor so that's where the honoring comes in i think it's equal to the humility so i just want to make a little bit of a jump and that's called an editor's uh privilege that perhaps even though the gomorrah says specifically that moses was all these things i want to say that perhaps you don't have to be physically wealthy but you have to be happy with your lot satisfied with your lot and i'm sure that hashem would bless the person anyway with certain amount of wealth and the other idea is that the person should be strong meaning overcomes itself maybe as we notice many of the rabbis are not of the caliber that belong in the uf whatever it is but you know they're least strong in terms of backbone which we're going to talk about a lot having backbone a a judge needs backbone okay so let's move forward in the clear car and he says like this anshe khai let's deal with number one anceshio means uh men of sustenance a subs how do we translate it over here men of substance what does that mean it means that they're really physically strong as but what does that really mean what does that mean it means whatever strength they have it doesn't wane right it's not going down and the proof for that what that's what it means if you look in i believe it's in joshua and look in number eight on page three joshua 14 11 i am still as strong to this day as i was on the day that moses sent me as my strength was then even so is my strength now okay i'm not i i'm not saying joshua wasn't physically strong but what i am saying he was extremely healthy even in his older age that he still had okay so thank you so basically we're talking about in joshua chapter 14 11 and that was stated by khalif and we see that his strength was as strong as he was then he is now meaning that it's not waning the strength is not waning okay so that's the statement here and then it goes on it says le shaber zeros ramos so what is the idea of le chabir zoros ramos to break the arms of the haughty and i have a few um what he calls text proofs look in number 10 actually number nine in job 38 15 you can see the words um which is basically saying and their light shall be withheld from the wicked and the high arm the high arm the haughty people shall be broken and again in psalms 37 17 for the arms of the wicked shall be broken key zero is russia and the problem with that when you think that it's all you because of your haughtiness look at deuteronomy chapter 32 verse 27 right where it not for the enemy's wrath was heaped up lest the adversaries the adversaries retort lest they claim our hand was triumphant the lord did none of this they're taking all the all the credit right yaday new rama right it was our strength below hashem and it was not hashem that did all this okay so now let's go on and see where this takes us because he says like this what were they what if you appoint a judge who is weak so tashkok means weak but i want to i want to understand this is really having no backbone because mastama who either if he's weak then he will surely transl transgress what it says in deuteronomy chapter 18 verse 22. now that's what the cleo car brings down i want to add in deuteronomy chapter 1 because that's actually dealing with a judge but let's read both of these ideas both verses if you look in number 12 and in number 13. so number let's just do number 13 first because this is the verse he brings down it's talking about false prophets in chapter 18. so if the prophet speaks in the name of the lord and the thing does not occur and it doesn't come about that is the thing the lord did not speak the prophet is spoken at one timely you who are you not necessarily a judge but a jew you shall not be afraid of him lo tagore me menu you shouldn't be afraid to confront the the false prophets now look at the verse he didn't bring but it's basically the same idea if you look in deuteronomy 1 chapter 1 verse 17 which is dealing with a judge so you shall not favor persons in judgment rather you shall hear the small just as the great you shall not fear any man for the judgment is upon the lord right in the case that is too difficult for you bring to me and i will hear it so look in the hebrew lo taguru ish okay so i think that's a better i'm not criticizing the clear car at all i just think that might be a better source why he brought the other one i don't know but it fits the words that he put in okay so that's ancha kyle someone who's strong see why i'm talking about having backbone because you have no fear does it mean only if you have muscle you won't fear i have a hard time believing that because not like look at me most of us do not have muscle and we need to have no fear from evil-doers okay category two is yirat elokim having fear of god who are they hema an they are not the grapes they are the humble ones right with a vowel instead of a bet right these are the humbled ones this is a very important concept actually it's a pussic that what happens is when you're truly humble that brings you to a healthy awe and fear of hashem now look in proverbs chapter 22 verse 4 and you will find that i believe i believe on page 4 number 14. in the wake of humility i don't really like the word wake of humility but that's a translation from khabad in the wake of humility comes fear of the lord see the word eketh hashem i would say follows but okay i'm not gonna maybe that's what a wake is look at rashi because of humility fear of the lord comes another explanation because the word echev can also not just mean follow but also heal the heal follows you so humility is the main attribute and fear is secondary to it it's the heal to it okay so that all makes sense now we're going to read 15 in a second i'll actually we're going to read it right now so that's the verse he brings regarding fear now look in psalms 25 verse 9 he leads the humble yidd it really is to lead is to guide the the humble guiding heel he guides the humble mishpat in with just rules you follow the allah made another darko and he teaches the humble his way so we're getting the idea that when we're dealing with you at allakim it's a necessity for the judge to have this because through the humility will bring one to a healthy fear of god and the opposite the call hagas libo we know this anybody who's trying to teach or give sakhalaka right he's a leader of the jewish people and he has a tremendous amount or even i don't know whatever level of arrogance he's considered a shelter russia and a gas ruach look in percy i vote chapter four mishna seven rabbi yeshua would say he said someone who is arrogant in his uh authority here in his giving sock show to rush of the gas rach he is basically one who frivolously hands down rulings is a fool wicked and arrogant okay so now that's deals with we already dealt with ancient we dealt with yours elokim now we're going to deal with ancient men of truth what does it mean to be a man of truth it's very interesting the ramban uses this idea ancho amis right the people of truth for the people who will tell you the truth about the kabbalah these are the real wise people not a wise guy but a wise person and what do they know they're able to distinguish they not only they know in they know what they know in order to distinguish between truth and falsehood this is unbelievably so necessary today for everybody you don't have to be a judge right but everybody should be able to and we'll judge to we would watch so much things come across the media to be able to distinguish between truth and falsehood kade la dun di nemes la amito i'm going to translate it my way which means not the the sock or whatever you teach is actually truth but in order to reach the ultimate truth meaning that your sole goal your main purpose in trying to get is to get to the ultimate truth it doesn't mean you actually and ultimately reach there i'm sorry to say i don't think that's what it means it means that that is your intent you're full of integrity and you do everything you can with purpose in order to reach the the absolute truth and then he asked the rhetorical question now i actually want to show you there's a verse in proverbs 9 4. so it's basically this idea me petty yes whoever is simple let him turn in here turn the word you saw really means to turn towards the truth okay to the one devoted of sense she says to him look at rashi whoever is simple let him turn in here and learn it become lies so who wouldn't who what fool wouldn't want to learn the truth i'm sure there's many people but it's a so what he says is bliss again this is also versed on verse verse based on the verse there's no doubt that those who do not know meaning they lack not only do they lack knowledge but they also lack the ability to reason and they are walking in darkness so ance amos is the category of wisdom what about sonee botsa that means they hate they hate monetary gain now what does that mean they hate gifts they hate gifts that are unearned perhaps we'll have to discuss that right now elo ashiri actually these are rich people shayesh they have everything they need so this is one of the seemingly a prerequisite right for to be a judge is that you should not be in the position where you either be suspected or you yourself will be vulnerable to take a bribe right the code dayan any judge who is considered poor yes there is to be concerned and to worry pen yuka din there is to be concern unless they are going to be i'll say vulnerable they're going to take a bribe in order to pervert justice okay so what we have here is the four categories so far that the clear car explains on this verse that is a necessity prerequisite in order to be a judge okay now we're going to begin the second paragraph in the clear car regarding these four character traits that we discuss that not only did moses have that it's whatever he had should be let's say the candidates for judges should also have these and it seems like what we discussed was metaphysically through prophecy through this ultimate level that moses was on he was able to emanate these character traits to others okay we saw clearly in the verse so now we're gonna what we're gonna do is take psalms 82. it's only six verses or it's eight verses and we're it's eight verse and we're going to go through one at a time and understand it now as a prerequisite or introduction i want to show you something in the art scroll so if you go to the english art scroll that i passed out on page 355 just a little background of this psalm so this is what we read on tuesday every tuesday we say the psalm let me just read to you this composition presents the the vigorous affirmation of the torah's judicial system and i want to mention again non-jews have their own torahs dictate of having a judicial judicial system and therefore there's also a forceful condemnation of those who corrupt and falsify god's law the seven noah laws are also god's law so this is the psalm of tuesday because on the third day of creation what did god create he separated the right he uncovered the earth and prepared the world for his chosen assembly what does it say in um genesis chapter 1 verse 9 let the waters beneath the heaven be gathered in one area and the dry land will appear this was in order for the earth to appear so that we could live here okay the mahasho explains that the continued existence of the earth remember what we what we didn't say but in percyavote there is this idea in percyavote there's actually two different ones um say in let's see did i bring it down i'm sure it's here somewhere uh you can actually find it in chapter one number two but there's another place look in uh number twenty uh rabbi shum bengali would say by three things is the world sustained so in order to maintain the world for the world to continue to exist as it says which is very important for the banane right you want the world to be maintained it's al-hadin al-hadin you need to have proper judgment al-amit on truth and on shalom and the source is looking well source is already torah but in zuharia right zechariah chapter 8 16 if you want to look in number 21 just for a better view these are the things that you shall do zacharias says speak the truth each one with his neighbors truth and judgment of peace so you judge in your cities now interestingly enough what does it mean a judgment of peace you have to have mishpat shalom mishpat shalom rashi says it means compromise it's a very interesting thing when you go to a jewish court a proper jewish court and someone is clearly in the right and the other guy's clearly in the wrong remember you came there together you both agreed the the the judge will still do everything he can to create a compromise so he'll say to the guy who was right in the right would you be willing to compromise but hold off a second i want to see if the other person who's guilty is willing to make compromise so are you willing to admit your guilt are you willing to maybe even give additional compensation in some other way perhaps through your admission of guilt and and onward and if the person says yes then you might turn around to the person who was vindicated and was right and say if the person is willing to do this would you then accept a little bit less money and in the end these people walk out friends there's a compromise of some sort that is being made it's unbelievable if you ever watch a proper basin how they go about psychologically bringing these two people together who were i'm not going to say going to kill each other but they were at at each other's throat beforehand and they come out with a compromise keep that in mind okay so let's where are we at oh i was in the middle of reading this idea um the marshall explains that the continued existence of the earth that's right depends on the maintenance of equity and justice when men remain within the law god reciprocates by keeping the forces of nature within their proper boundaries we talked about day two right day sorry day three of creation what are the ways want to do the waves people who don't live by the seashore don't know but maybe they see it on a tv um or a video right the waves want to crash over they they want to go and go beyond the boundary but hashem is keeping the nature at bay right he's keeping the the waves tamed he doesn't always do that right we have tsunamis we have all kinds of you know i don't want to say whatever you know disturbances of nature but that's because hashem is allowing it to happen and uh i know right some people right they want to say there is no god and everything happens just by nature but we say no that even within nature it's all because god allows or decrees that it should be so but when men disregard moral values right i'm talking to jew and non-jew alike when men disregard moral values god reciprocates by unleashing the the destructive forces of nature at the time of the flood what does the torah say what it was just a tsunami no it says in genesis chapter 6 verse 11 that the earth became filled with hamas with with with robbery gazelle huh so if the earth became filled with robbery that's obviously a moral dilemma and this brought on the flood as a result the seas ignored their boundaries and filled the land with flood waters okay now i just want to read again a little bit more who is assaf it says the psalmist of assaf so both the radak and the mao boom suggest this psalm was composed much later than the time of king david but during the reign of king jehoshaphat as i mentioned earlier who is yahusha his name literally means hashem judges very interesting now the king of judea was a righteous ruler and he allied himself with the wicked king of israel and the two monarchs were defeated by the host of aram at remote gilad ahab was killed and yahushua barely escaped with his life terribly shaken what did he do yahushua returned to yerushalayim determined to arouse a wave of repentance right he made balaycheva among the people realizing that without an honest judicial system there was no hope of inspiring the populist with respect for the law so he appointed judges and he ordered them to judge with honesty and the fear of god and i want you to look at second chronicles chapter 19 verses 5 through 7 which describe exactly this idea okay now what we want to do is begin let's go back into the clear car starting the second paragraph al-arba quito regarding these four categories this is what the author of the psalm was singing so i have the whole psalm written on the last page uh number six it's number on the sheet so it starts off like this a sing of assat god stands in the congregation of god in the midst of the judges he shall judge i just want you know i i saw that there's a lot of christian misinformation and misinterpretation of this particular psalm and that particular verse in particular okay so i do have i brought down some verses just you should know what it means the congregation of god what does it mean right because in hebrew it says el what does it mean god is going to judge the congregation of god because of elohim even the word elohim is used and they you know they use that word to say that god is more than a singularity right we know what they believe in a trinity and that this verse somehow proves it well i have some interesting things for you to see if you go for example i have here very clear examples in the torah where the jewish people are called adat hashem and i'll just read them off you can look at them on your own in numbers 27 17 again in numbers 31 16 in joshua 22 16 as well as verse 17. okay so we clearly see who the adat hashem is no question about it now let's continue and you'll see it clearly through the psalm itself so what is the clear carcinogen is that what hashem himself is doing he's standing he's standing to be a judge hashem himself will be the judge amongst and he's going to be judging the jewish judges the judges of israel for all the wrongs that they do for not being proper judges and this is what it means the caravello keem right it says well here we say bakker of elohim in the midst of the judges in the midst of the judges yishpot hashem will judge him he's going to he's basically the rest of the psalm he's going to speak to them judgments he's going to judge them and what is he going to say to them by their judgment to avail right as the next verse says that's verse two how long will you judge unjustly in the favor of the wicked forever obviously this is nothing to do with christianity as they tried to put it this is the israeli judges who are judging wrongly until when would you judge lawlessly upon shoyim tasusela and favor the presence of the wiccan unbelievable right so connected this is what the clear car is saying is parallel to what we said a judge has to have also on fear of god and he's saying in this case they are lacking the awe and fear because whenever a time occurs that the judge does not have all of god and instead what does he have he has arrogance as who knows russia beyeter says what he's doing is he's showing favoritism towards the evil even more so and why is that kiday russia in order to honor and to uplift the russia mitsad room the vavo shalhadayan in the vaques hit nasut from the aspect of the own arrogance of the judge that he's looking to uproot up um to raise himself up now i think of a term called projection right and it works in both ways okay i'm not going to mention any one of the two political parties in america this fits the most but let's just assume it does fit one of them more so whenever they accuse the others it's usually because that they're guilty of that very sin that they're accusing the others of now what about the other side what happens when they raise up the evil person it's the same thing it's because they're so evil themselves they want to raise themselves up okay so it works i'm going to use the word positive and negative in other words the negatives they use on the others they have those same character traits themselves the positive things that they're accusing uh well let's say of their own party who are evil what they consider to be positive things they are also doing it only because they themselves are that and it's in order to raise themselves up so they're honoring the evil unbelievable and that's what happens then the next verse we'll call it verse three shaft to dial the yasom anivarash tiku so this verse says judge the poor and orphan justify the humble and the impoverished okay this is what the judges are doing wrong and therefore the psalmist needs to say this is what you should be doing right what does it teach us they were appointing judges who were not rich they weren't wealthy and if you have a judge who's not wealthy how you locus of course they're going to be taking bribes therefore as a result all of the orphans and the impoverished were going out of the judgment leaving the court what do you call it not justified they were being held guilty in whatever contest they were in killoya loma litain because they were so poor they couldn't afford to pay the the the bribery who was winning all the cases the people who were paying the bribery so the poor and the orphans didn't have enough to pay the bribery so they were walking out and guilty release the poor and the needy save them from the hands of the wicked right you know what the problem here is they were appointing i'm going to use the word weak right they were appointing weak judges but what i mean by weak here i mean no backbone they didn't have the ability for some reason they were lacking the ability to save or to rescue the poor people from the hand of those stronger than them again i don't think it means physically strong but it means people with more power right more clouts might be more money right it says they did not know they did not understand that they will walk in darkness now i'm not going to read the rest of the verse now we're going to see it shortly what they were doing was they were appointing judges de logamir velo savir those judges they were appointing were ignoramuses they had no knowledge and not only that they didn't have the the um let's say the critical thought process they had no way to reason things out then they were totally lacking in wisdom they had no clue they didn't know the right from their left vulu nubian muslim and they had no idea how to understand the differences between truth and lies therefore what does the rest of the verse say all the foundations of the earth will totter okay in hebrew al-king motu ko moste arets right it was like the foundations of the earth would collapse remember we said in perky vote again in chapter 1 verse 18 as well that the world stands on three things it stands on on justice on on on the straight path here and guess what happens when you don't have that and that's including the non-jews the nitzkaal kellya the foundations if the world is standing on three things and one of them is justice on truth and you're you're ruining the whole idea of truth so the whole yasoda is broken and and and is uh corrupted neutral gum habinyan shalov whatever is built upon it whatever building is built upon it will surely fall as well so what does it say in verse 6 i said you are angelic creatures all of you are angels of the most high so ania marti elohim atem elohim is judges it's true and you're you're you're um you're you're holy beings what kind of holy beings are you ki hadan din and lamito and any judge who sets out to arrive at the truth meaning he has integrity the judge is fits all these categories and he is full of integrity and he wants to arrive at the absolute truth it's it's as if he is a um a partner with god in creation i want you to look at number 26 on the source sheet and taught them a brights regarding this verse it says in exodus chapter 18 verse 13 this is our parsha that moses then it was the next day moses sat to judge the people and the people stood over moses from when from morning until evening now should it enter your mind that moses would sit like for 12 hours from morning till evening to judge all day long no if so when would he ever be able to learn torah so rather the verse is coming to teach you something that any judge who judges a true judgment truthfully even if he sits for just one hour a very short period of time the verse itself ascribes to him as if he's a partner in creation a partner with god in the creation of the world the conclusion is derived by means of what we call a gezera shovel one of the 13 harmonical principles exegesis it was written over here and the people stood over moses from morning till evening and it's written over there and for in the first chapter of genesis by the creation and it was evening and morning one day so you see that any judge who sits there with the even if it was just one hour or let's just say a short moment and his whole idea is to re to to accomplish what he set out to do which is to bring the truth into the world it's as if he's a partner with kurdish barack oh in the creation of the world now we go on and it says that this is your by being a true judge it is to be like god therefore as the verse continues actually it's verse 7 indeed as man you will die and as one of the princes you will fall what does that mean like adam the first man kigam hu gauram kiluku that adam the first man also fell he he died as a result of his sin so too you will also face the same thing elohim now that is the last verse verse 8 arise o god judge the earth for you inherit all the nations now this is going we're going to go a little bit deeper into this idea so bear with me here so kuma lukim shaftaaritz the clear car says ki if we do not take control and do proper judgment down here because that's what god wanted he wanted us to set up a system of justice if we fail and we do not do our job he will do it for us he will be the right he's allowing he says you know you take care of business judge each other and everything will run smooth when you don't or heck heck is a word it's going to run loose it's going to it's going to be it's not going to be so good and that's what he says ain't in la mata when there's no judgment no proper judgment going on in this world yes then there will be heavenly judgment and how does it end well first lokia mishpat lilo kim who so that is a verse in chap in deuteronomy chapter 1 verse 17 and i think we talked about that right for the judgment is god's and therefore the command say lokidin anytime a judge draws forth money from somebody improperly um what does hashem do hashem acts he will bestow to the person who is wronged what is rightfully his so you don't gain anything if you're a judge and you're corrupt you will not gain anything you think you're gaining something in this world as a corrupt judge now you're living high on the hog you will not only it won't stay with you in the end but also the person that was wronged will eventually be righted but it says from god himself so i think and then i want to interpret it like this we all know that you have to have a lot of patience right hashem has patience he may not reward you back in this world for that which was wrong to you it may be in the next world and that's not such a bad thing because that's forever okay so you have to know the truth always comes out in the end but in the end does not mean necessarily in this lifetime the end may mean for you in the next world you will be righted now this is a little bit complicated with zesha amar now in the very last few words it says because it's you whose tinhal tinhau can mean inherited or bestowed i think it means bestow but we're going to read it both ways because it's alecha muthal it's upon you hashem to bequeath them that's why it says hashem is the true judge as we said in deuteronomy chapter 1 verse 17. what i'm asking you to do is to go into that page it looks like this it's on the very back of the art scroll this is from isaiah 61 verse 8. do we have that on our sore sheep okay so in the source sheet number 22 that's the full verse it's in isaiah chapter 61 verse 8. god says for i am the lord who loves justice this is what god wants you understand why the seven knock high laws one of them is setting up a system of justice this is what god wants i am the lord who love justice who loves justice hashem oh hey mishpat but what else does he hate he hates robbery sone ghezzo right now what kind of ghazo in a birth offering do you know the kind of offering that a non-jew is allowed to bring only a birth offering he hates the robbery and a burnt offering and i gave their wage and truth and an everlasting covenant i will make for them okay now i want to say so rashi says right there therefore i do not accept burnt offerings from the heathens from the nations that's very strange because that's the only offering that a non-jew is allowed to make in the temple and yet that is something that isaiah is telling us that god is hesitant to accept why because they are all results of robbery whoa those are strong words robbery from whom who were they robbing we don't have to look that far in jewish history many many nations have robbed the jewish people and we're going to see the art school commentary in a second and i will give them their wage the wage of israel which shall be in truth alternatively i will give the reward for the deeds they performed for they suffered the derisions of the heathens of the nations in other words israel will be rewarded now let's go to the art scroll commentary on isaiah 61 verse 8 because you have to admit this is a little bit um it's very hard to understand what this verse is talking about our verse right when it says that hashem will bequeath i want to go back to the last verse of psalms 82 5 where it says arise oh god judge the earth for you inherit all the nations so this verse in isaiah in isaiah 61 verse 8 will help us understand what that verse in psalms 82 is for i am hashem who loves justice now since i love justice i will certainly give israel their just rewards for all the travails they have borne in my name right god has chosen us and we have suffered i'm not saying it's a bad thing but we have suffered we have carried the burden and we have unfortunately seen many negative things come um like rabbi akiva and what not we have suffered the sages that's what isaiah 53 is about the suffering servants so those who have not no clue what i'm talking about okay the sages in devarim rabbah 5 7 derive from this the verse that god's most passionate love is for justice the purpose of creating man the creature of free will was to allow him to experience the consequences of his choices do you understand this is what it's all about free will it's the attribute of justice it is the attribute of justice that facilitates this purpose so that we could use our free will properly and therefore be um held accountable for it what does it mean that god hates a burnt offering brought through robbery so sauna gaza baola one may rationalize this by dedicating ill-gotten prophets as an offering one is returning to god that was always god's it was always his nonetheless he rejects such offerings god wants justice not tribute derived from dishonesty if i hate theft even in an offering all the more so i detest the nations that plundered israel throughout the ages okay i think that any benenoch any non-jew should be trembling at this statement not giving israel their proper reward would be tantamount to stealing from them and act abort by god now what does it mean at the end when it says and i will repay their deeds and truth this is the idea of to to inherit to cause to bequeath their reward will be commensurate with their deeds alternatively i will reward the good deeds that they perform with serenity sincerity despite the mockery of the nations and that's to the jews they will get paid their their deeds and truth ubrit and i will seal an eternal covenant with them unlike the covenant that was made upon leaving egypt was which was interrupted the covenant i will make in the future will endure forever according to vradak so this is an amazing idea we discussed what moses should be looking for there's a whole question whether or not it's all of them or some of them i'm not going to go into that okay but i believe uh they should have all of them but that's a dispute ideally as larry would say ideally and i think everyone can agree um what i sent my my crew my my students here i do want to read one more idea that you can find wow i sent you the the sheets in the art scroll on isaiah 82 on sorry on psalms 82. you really should go through them there's a lot of things i i kind of skipped over so we are supposed to create the the kingdom of heaven on earth that is the jewish people's job the non-jews should help us maintain it they should assist us in reaching that goal and maintaining it okay so they also have their own laws the seven law one of the seven laws is to have a system of justice okay yes we have to do our part but you have to do your part the world is falling apart i see it the world is falling apart everybody has a responsibility okay and hopefully hopefully we can all let's say increase our knowledge and our passion to help make the world a better place so you know accept the idea that the torah was given on mount sinai the seven laws are from god and you should take them more seriously and bazrat hashem more and more jews will take their role and responsibility in this world more seriously because that's what we need i said i'm going to say it again the word for a crown right the word corona is a crown right and before when this pandemic started i said from the very beginning i can see the word coved meaning the honor and the glory need it's a scott is talking to us he wants us to return the crown to its rightful place the word for crown is 620 ketter ketter keter 620 at 613 plus 7. it's our responsibility to keep the 6 13. it's your whoever's watching this is not jewish your responsibility to keep the seven altogether it spells crown okay it's all together and what god wants is us to return the crown to its glory so i beg you learn more practice more be sincere and i forgot to mention the beginning of the class the the source sheets are found on the web page of yebanet down below in the description box is a link and i hope that you can follow along and do review at this point if you only heard about it now okay so anyway i wish everyone a good shabbos a great life and i look forward to seeing you next week [Music] here [Music]