Rabbi Dr Akiva Tatz at the Olami Siyum

okay thank you very much again for the opportunity to share this alla me time window with you and experienced Torah together with you what I'd like to do for this last session with your permission is try to approach something as deeply as possible let's learn some Torah together and a deep level you have the energy for that on a Sunday morning okay so without any compromises let's look at one of the most difficult areas of Torah thinking comes out of the partials we've been reading try and explain that as well and explore something that is difficult some people find this even distressing very difficult challenge in the in the arena of freewill and I'll try to explain it as clearly as I can I apologize to the translators it's not easy to do this on the fly with the technical subject but let's try and put our heads into Torah we've experienced many things on this this weekend and the days preceding it we have experienced some inspirational events inspirational talks tests of Torah learning let's finish with the real with a real in-depth analysis of a Torah subject so you have to be wide awake for this okay the many parts to it and let's see if we can unfold it together one of the most difficult challenges in Torah thinking is the question of whether your free will can ever affect anyone else a very difficult issue this is known as the clash between baccarat and Nash go have your free will and someone else's divine providence let's call it that in other words I have free will to affect myself that's clear if I do something dangerous and I get harmed there's no philosophical problem with it but what if I choose to do something that harms you when you don't deserve to be harmed do you see the question I don't see any enlightened faces let me give you a dramatic example one person is walking down the street and someone else tries to kill him what happens in that clash between the free will of the aggressor who tries to kill the individual and the divine providence and protection of the person walking down the street for example let's say you interview a Shem Hashem see mister a walking down the street how do you feel about him Hashem says he's cool my problem with him Hashem are you gonna kill him too he's got 25 years to live from our problem and why are you talking to her Shem mr. B turns the corner and tries to kill miss day do you see the problem anyone if okay I'll explain the problem many stay with me if you say that he cannot kill him because God wasn't going to kill him you've pulled the teeth of the free will of the of the aggressor you've limited the my free will to do something to somebody else if you say that he can kill him that's even worse he's killing somebody that I sure was not going to kill how could you do that to somebody else do we see the problem I see very very few nods it would seem that there are only two ways to approach this problem either we have to say that whenever you do something to somebody else it was gonna happen anyway right in other words somebody kills someone else it means he was gonna die anyway had you not chosen to be the one who killed him he would have died now you stepped in a sham said fine you want to kill him go right ahead if you don't I'll make a brick fall off a building on a bus come around the corner we say huh look him lahmacun got as many agents and if you don't do it something else will but if you want to do it go ahead which means that he would have died anyway of course you guilty there's no question about that you pulled the trigger but you didn't cause something to happen to somebody else that wouldn't have happened otherwise this clear yes no but if that's true it means you never really do something to someone else that wasn't gonna happen where the family of that murdered person comes to you with accusations you can say look your father was gonna die anyway okay so the death became a murder which is a language you find used in the sad you're gone that is very difficult it means whatever happened let me give you an example you get in your car you pull out some idiot backs into you and makes a major dent in your car you get out and start yelling and screaming well you're all army students you'd get out and say good morning and you say look what you done to my car the fella says to you you're religious you aren't you you say yes he says well you must believe you had it coming well you're gonna do with me now we don't see the world that way but is that the correct interpretation okay raise your hand please if you don't see the problem anybody you understand the question you don't see the question you don't have a problem let me say it again if somebody has divine protection that's called divine providence okay Hashem is watching over every individual we believe it clearly her could anyone touch them which means the old freewill is limited to hop to her hurt or help anyone else on yeah I understand again we're talking about a clash when there's no divine decree on someone to die could someone kill him that's the question no it's not like this well well well what happens to mr. ace walking down the street he's not decreed to die could you kill him yes mr. horn I would like to show you that he could that's one approach and I think it's wrong stay with me stay with me you know let me make one comment in preparation Torah listen listen carefully to this please tourist supposed to develop New Year's New Year's when you come to tal with preconceptions and you fit the Torah ideas into your world of knowledge you'll never get any way you'll get worse the more you learn the more you'll convince yourself of the things you thought already a source for this King David David I'm Alex says Oz name Carissa Leah Shem was named Carrie Talley you tore up in my ears real Torah should give you new years not new things that you hear new way to hear things is this clear you come to Torah study you have to be prepared for your thinking to be radically changed we're not only giving up your intellect and your judgment we're talking about being open to new constructions completely new and I'd like to suggest to you here a new thought not conventional not the way people conventionally think about this but I think it's the right way and I'll try to prove it to you so that's our question the clash between freewill and ash Gotham to understand this let's take a tour through a few tour areas let's begin with this in the last century there was a by the way if you'd like to look up the technicalities and go through this carefully in my book on free will there's a long chapter on this with all the references you can look it up and learn through the primary sources and that books being done in Hebrew now as well but I'll give you an overview of the subject there was a very learner rabbi who was visiting a commercial fair I think it was in Leipzig where people bought and sold and the procedure there was if any people had litigation there was financial dispute they would make a bet in a betting means three elected individuals not you know that in Jewish court they're always an odd number of judges never an even number and they would elect three people to be on the based in and then they would they would hear the case while he was there doing business he was a very loner drama senior rabbinic figure there were two Jews who had some financial problem with each other and so the local people convened Oberstein they elected two of the local people to be judges on the bed din and since he was a known rabbi he had put him on the patent as well and he found himself in a very strange dilemma in fact he wrote this as a question to the great biscuits over one of the great commentaries on the code of Jewish law you can look it up yourself it is a section called question wish but your class chapter 18 he writes along along a analysis of this question but here's the question he says I was sitting on this versed in myself and two other judges the case began to be heard and it became immediately apparent to me that the other two judges were lying they were friends of the one party they were going to judge in his favor the money would change hands in the wrong direction and I would be party to a miscarriage of justice is this clear in in in in the laws of wasting there's a vote the vote goes according to the majority and the minority is not even allowed to express for example if I'm sitting with these two individuals right here me and these two guys okay we judge in your case they out vote me I'm forbidden to go to you afterwards and say I was on your side without voted me not even allowed to disclose that the reason is that a majority and nulls the minority and the ruling comes down as if it's all of us so I'm completely absorbed in a wrong decision completely false and a lie miscarriage of justice he thought himself well what can I do if I vote for the truth they loud thud me perhaps I should say I don't know because the law is that if a judge in in in Alec I for judge just says I don't know the case is closed they start again but the case is closed why because now you left with only two judges and a Jewish bread tin can never have an even number of judges clear so I can say I don't know but he said the dilemma was to say I don't know he would have to lie because he did not now the question is what is called the truth is the truth in Judaism should I say I don't know which is a lie to assure the truth or should I say the answer which is true and have a lie result an amazing question I'm not sure I understand Jerry but lemon everything goes through the question to answer here is what is called truth in Hanukkah is it the the the naked legal meaning of the words or is it the context you're sitting at home and the phone rings your wife picks it up from her tone of voice you see you know this is someone you don't want to speak to so this is what you do you step out the door and you say I'm not home and your ad says I'm sorry he's out is that truth or a lie what would you say what do you say no that's a lie because the meaning of the question is not which side of the doors he's standing that's not the meaning of the question you can't get away with that in other words in Torah the truth involves the context as well therefore it's not a simple question you can just make a technical get out of it on technical grounds so what's the truth do I say do I vote for the truth and be party to a lie or do I say a lie to ensure the truth fascinating question so he said to himself maybe I have a precedent for this the Talmud says and the Rambam brings this down what happens in the following case let's say there's a trial by the Sanhedrin you know the Sanhedrin was the great Jewish Court of 23 judges or 71 judges able to judge capital cases without now going into all the details of a capital case so let's say for example this individual tears on trial for his life and you are all the members of the Sanhedrin I'm sure by now you all laughing black belts you could all be no doubt you could all be on the Sanhedrin they sat in a semicircle okay and they voted from junior to senior do you mind being the junior member of the Sanhedrin okay you got to be pretty big to be on the Sanhedrin and Charlie Harare rabbi 10th dan black belt Harare he's gonna be the leading sage of the generation to cast the final vote now watch what happens they start voting now when it comes to a capital case in Judaism there are incredible stringencies to get a person killed virtually impossible and one of them is for example a majority is not good enough you need more than a simple majority and there are many unusual extreme requirements to get somebody killed one of them is this there's one massive majority one particular proportion of majority to convict that paradoxically acquits if that number of judges say is guilty is free what proportion is that 100 percent if they all say guilty he's innocent does that make sense yes not well I'll tell you why it makes sense because if nobody could argue in his favor at all we concerned they didn't examine the case well enough first of all all Jews agreeing that's definitely wrong I mean there that yes there is something wrong with that right so if they all agree they all say guilty he's free that's the law by the way there's a wonderful play about this we're made into a movie in the 1950s it's called 12 Angry Men it's a classic piece of drama this is the last DVD you should buy before you kick out the screen in your TV and use it to keep your gomorrah's but anyway and it's a fantastic movie 100% kosher there's not a woman in the whole movie um the the movie consists of 10 of 12 American jurors after watching a trial you see this generally yes you're too young that's your problem Henry Fonda 1953 black and white anyway the this jury have heard a trial in which a young man killed his father witnessed clearly right the witnesses thought there's no doubt about it they walk into the jury room 11 of the 12 vote guilty immediately and one man thinks this room for doubt and as the drama unfolds he tries to show the others why they may be room it's brilliant drama and you should look it up you read the screenplay is fantastic so in Judaism you need at least one person to argue in favor of the individual otherwise we close the case is this clear now watch this watch carefully this man's on trial for his life you are all members of the Sanhedrin the voting goes like this guilty guilty execute death guilty they all say antara waha rory has to cost the final vote and he knows the man's guilty what does he say you hear the question well you gotta enjoy the question if he says guilty the man walks free which is wrong should he say guilty which is true and have a wrong result or should he say innocent which is false to guarantee a right result what do you say you see the dilemma what would you say so the Rambam brings down the law is the judge has to speak according to the truth that he sees Lefevre shame I've brought what is I see he says guilty the man walks free that's his problem what else that's the law so he thought himself follows so I'm sitting on this bit you know I got two lives with me I gotta say the truth says the biskits you were wrong you've got a wrong comparison you cannot learn it from there it's not at all like that case let me try to explain why do we do we have the situation clear the problem the people in translation you understand me yes good ok brilliant let's take a step back and examine our question of whether your free will can ever affect anyone else there seem to be two approaches either everything you do to somebody else was meant to happen anyway you simply playing into the hands of his destiny you pulled the trigger but he would have died anyway or very distressingly perhaps you can do something to somebody there was not gonna happen let me try to convince you and I'm sharing with you what I heard from Ramana Shapira the correct Torah approach to this is that you can affect someone else and you can bring a person into a situation of danger where they will die if they were not gonna die otherwise that's how powerful your free will is I know it's distressing I don't know it's strange let me try to prove it let me say it again I'm going to try to prove to you that according to Torah thinking somebody could kill someone else who is not decreed to die I'm not talking about mr. Han's case where there was a decree of death that you cannot change or decree to save him that you cannot change and talking about a person with no decree so walking down the street how shame has got no plans for him that day could you then kill him in danger and kill him when he would not have died otherwise yes you can let me give you a few proofs yes yes I'm not talking about a shams knowledge that's another hole even wood yes yes I'm talking what's called the divine decree they rhyme in a shaman there's no glare on him to die could you invoke one and get him killed stay with me you'll see what we where I'm going this is difficult gentlemen ladies it's distressing but stay with me let me give you the most succinct proof that I know I heard the swimmer of Yaakov Weinberg but it's a classic proof listen well we save our Madhavi del gud King David said that Davidson took a nip Lana be Irish em let us fall into our chance and give rob him Rackham of coz his mercy is very great over yacht Oh Dom Allah Paulo Lutton let me not fall into human hand very interesting hashem came to david and he said to him you and your people need suffering you have sinned you need to suffer i give you a choice do you want a disease among your people or do you want a war with your enemies King David said you know what a sham I'll take the disease because that comes from you if it comes from you I'll get no more than I deserve but if it comes from a human being he may hurt me more than you would what do you see from this that a human being can cause you more suffering than a sham would have done if you believe that everything that happens is divinely decreed what's the difference I shall leave it to you I'll get no more than I deserve David didn't say that he said I'll take the disease that comes from you Kirra be Muraki mother your mercy is great but it's not trusting a Philistine soldier do you see this proof it's very elegant okay and therefore by the way there are her logic authorities that rule this in practical halakhah if you are fleeing from some danger and if to go through two types of dangerous territory one in which there's an epidemic and one issue in which there's a wall according to this choose this disease don't choose war is this clear because disease got nothing to do with human free will no self-respecting bacterium is going to touch you unless God decrees it but there's not there's no there's not trust in some mercenary soldier who might kill you even if you don't deserve it you see this is it is this clear if you believe that whatever is coming your way every Philistine saw has your name won every bullet has a name one flipper : what's the difference are we satisfied with this proof yes now ok let me give you which is what is by far the most classic proof and that's in the story of Joseph and it comes up a number of times but I'll just give you one yes sure but that but you've cheated him of 25 years of life I said not a plan for this person 25 metres of life he's gonna get married have children and then someone tries to kill him and you cut him short that's unbelievable that's what we say with certain limitations I'll explain the limitations yes because an epidemic comes from God it's not a human hand is no human freewill behind it if you go through an epidemic you will only get what God decrees but if you go through a war the human might kill you even if God did not decree that this is what we're suggesting this is radical just to kill you yeah you doing that indeed you cut him short yeah yes well no no we talked about when there was no zero this is the classic case we talking about with God there may be and if that's the case you will not be able to change it I'm asking you when there's no zero let me give you the classic case but I'm glad this is getting your little worked up it should let me give you the classic case joseph approaches his brothers you remember the story you know the story the brothers seem approaching this is classic this is the famous oriflamme the great smarty genius right who teaches this subject actually the source says the same thing but orihime is the most famous and best-known source listen to what he says it's an unbelievable classic if you do not know this you haven't approached the subject professionally joseph approaches the brothers they seem coming they say behold this dreamer of dreams approaches let's kill him and see what becomes of his dreams what did they mean says orihime they meant their Joseph had dreams that we would bow down to him in the future we believe that he's a liar the dreams are is a fake the dreams never happened let's kill him because he's in a past without going into all the background how they could judge a brother and how they could kill him but that was their decision so then then they said to me they said to themselves can we be sure that we right maybe we'll kill him we'll be wrong and they said of course we can guarantee that we right if if Jose is born here and he's 17 years old he has dreams yet somewhere the future will bow down to him and we claim those dreams are alive if we kill him now we immediately demonstrate that the dreams are false there ain't gonna be a future in which we are bowed down to him because he's dead is this clear justice will be done and justice will be seemed to be done kill him now we proved that we were right just one second let me just give you the proof and then I'll take questions Reuven the oldest brother step four and he said gentlemen you're making a serious mistake I'm telling you that human free will is so powerful that you could kill him even if God had not intended him to die and you will conclude that his dreams are false and you'll be wrong Hashem is gonna say human free will I created the world for that I'm not interfering with your free will you want to kill him against my wishes I'm gonna stand back I do not interfere in these circumstances with your free will because that's what I created the world for so they said to Ruben what should we do Ruben said don't touch him put him in this pit of snakes and scorpions because no self-respecting scorpion he's gonna touch you and this is decreed because the scorpions got no free will is this clear the pit was not full of snakes and scorpions but there were enough to be dangerous and therefore let's put him in a situation of non-human danger and listen to the words in Torah this is one message you have to get clear Torah never moves without a text there has to be a proof text that is exactly what you say and listen to Laura Haim the Torah says very at sea lay who me Adam Reuben saved him from their hand me and hibari he did not save him from his fate or his destiny he saved him from the from the effect of a human hand Reuben was not interested in saving Joseph let God do whatever he wants to him but don't you touch him because you're human free will could harm him even if God had not decreed death upon him but a scorpion the measure says when they saw Joseph approaching they set their dogs on him because dogs have got no free will either he'll only die he's meant to die but as soon as you raise your hand against someone your free will or bets are off do we see this proof any objections to this proof is that true yes the aura fine I'll come to that in a moment I'll come to the Holocaust in a moment yes speak loud now come on that can happen as well and saying that could it couldn't be the opposite stay with me I'll try to explain yes yes that's you when you go into the rain and you get pneumonia or a cold that's your fault there's no problem with that if you do something dangerous you get harmed we don't have a problem the question is when you do something dangerous to somebody else who doesn't deserve it that's the problem just just in one second just stay with me let's just build this okay before you argue let's hear it just hang on one second one second I'm glad there's a lot of response to this let me just try to build it for you let me give you a couple of more proofs and once you start to see this you see it everywhere everywhere here's one example when the Jewish people were enslaved in Egypt that was predicted correct Avraham Avinu was told your children will be enslaved in a in a strange land so when the Egyptians enslaved the Jewish people why were they guilty they were simply fulfilling a divine decree is this clear why did God punish the Egyptians for doing what he said they would do the Egyptians should claim reward I said we did what you what you wanted see the question anyone this is a classic question of the Rambam and the Ramban let me just explain the question God told Abraham not just not we're not talking about what God knew we're talking about what God said openly in the world he said they will be enslaved in a foreign land and they will be tormented in that land the Egyptians torment them and then you punish them yeah all I doing is what you predicted here the question there are many answers but let me tell you one answer of the Rambam and the rival he says this listen carefully the Egyptians were only punished for torturing the Jewish people more than was decreed they weren't punished for doing what God predicted that had to happen but they were more cruel than they needed to be what do you see from this you could be more cruel to somebody than God decreed you see it yes not terribly time up sodium's it perhaps oh okay yeah they put him into a place of danger that's your free will but when you will die in the place of danger depends on the Scorpion or the snake and no self-respecting snake or scorpion will touch you unless he's been decreed by God because he's got no free will by the way maybe this is what's bothering you good good good good good good X excellent yeah I'm with you I'm with you the Mahalo asks your question the morale says if you throw a person onto a pile of snakes and scorpions you killed him like a stampede right because the in fact a mission that says that if you hold someone's head underwater and you sad and kill him it was just the lack of oxygen no that's a good morning Sun hitting that talks about this says the morrow the pit was not full of snakes and scorpions but there were enough to make it a dangerous place no guarantee of death but danger you can put someone in a situation of danger what happens there's up to God is this clear the source says in a situation of danger he may be protected by a miracle but you need a bigger miracle to protect you from humans than from animals because humans have free will that's the distinction here clear okay let there are many other proofs I don't want to keep you too long I'll just give you one more just hold one second listen to this this isn't all success this but many others bring the same thing once you see it you will see so many examples read my book you'll see a whole long list of them but here's one daniel was a prophet who was an advisor to the king right darius darius ii in fact was probably a son of Esther anyway this let's call him a non-jewish king he was the king of Persia at the time daniel was an advisor in his court the other members of the court were jealous of Daniel they accused the king and told him that Daniel was a traitor so the king said you know what I believe he's a totally righteous Sonic and he would never betray me but you know what I'll do to prove it I'll put him in a pit of hungry lions you know the story of Daniel in the lion's den I believe he's a righteous individual he'll be protected miraculously like his friends Hananiah Mishael and Azariah are protected in the fire if you right and he's a traitor the Lions will tear him to pieces if his righteous as I say he will be protected so what did he do the King took Daniel and he threw him into a pit of hungry lions and then it says he sealed the mouth of the pit with a big stone because he was worried that the jealous individuals who'd who denounced Daniel to him would come and kill him in the pit with a Spears and then say that the Lions killed him what do you see from this the king was not afraid of hungry lions because no self-respecting hungry lions gonna touch you unless it's decreed that you will do so if you're a big enough Sadiq but there's no telling what humans can do to you is this clear he knows that Daniel be protected against hungry lions no problem but human beings all bets are off that doesn't prove anything and therefore he protected him from the humans although he is not concerned about the animals the faster Tomas Committee okay so yeah I'm talking when there's no decree let me could never correct you on second listen to the language Orihime F Sharla hog made sure it's possible to kill somebody LaMichael or are a LOF me Tamina shaman that's his language you could kill somebody whom it's not decreed from heaven that he should die he's not talking about somebody where it is decreed he's not talking about somebody where God protects him he's talking about somebody who has no decree to die today could you invoke one that's always talking about yes indeed a 14-year old Arab walking onto a bus with a bomb on his back is irrelevant you have to be a barber hair you have to be somebody big enough to affect someone else's fate I'll get to that in a moment so this is the notion listen to the Sargon who dresses your point listen carefully it's exquisite you know the further back in history you go the shorter they were able to speak listen to this he says when somebody's walking down the street with a decree to die with a decree to die and then someone kills him that means he was going to die anyway cuz God decreed it and then some kills him all that happened is a death becomes a murder Mita near Red Sox let's Allah says it would have been a death now it's called a murder when God decreed that you would lose property and someone stole it all that happen is the loss became a theft but it would have happened anyway that's where there's a decree but where there's no decree and it's up to the question or the husband it says God could decree on you no decree you don't deserve protection you deserve to be left to chance you look like a statistic I treat you that way someone wants to take you out there take you out someone doesn't you'll be okay that's the decree if you live on the more spiritual level you have divine protection yes yes speak yes no I can't do that now because it'll take us way off track we are limited time you read my book okay buy two copies then you really get it yeah yeah yes great question what happens if you kill someone who's decreed to be killed you are fully guilty because you committed murder guilty of murder why cuz the Torah says so he was going to die anyway that's not your problem so there's no question that you guilty when you commit that yes can someone force a Rasha today absolutely why not who gets the merit that's the question the person who forced him if he forced him completely okay that's our glad your man thinks in the you know direction if you hear can you get people to give to care of yet great yeah yeah great so state let's stay with me for the next step okay I always say give me a moment are we saying you could do something to anyone under all circumstances no so listen carefully here the limitations may be limitations mr. Horne asked about the Holocaust so let's talk about that as well limitation number one you can only affect other people to the extent that they lack the hood you can only do something to somebody else where is vulnerable if he has divine protection you cannot touch him it's a question of your free will against his merit for example modify modify stands in front of Haman and he drives him insane what was his plan to drive him into such an anti-semitic frenzy that would self-destruct but that's a very dangerous game the principle is Eretz need not be under Russia the world is given into the hands of the wicked you don't do that he knew he could not be touched he knew he had enough merit without going to why to protect him from harm if you have you enough circuit you be protected the fear with Joseph was maybe he didn't have enough suit to protect him from the brothers maybe done something wrong to make him vulnerable is this clear and therefore to the extent that you have spiritual protection you cannot be touched the question is if you're vulnerable let me give you a practical expression of this this is why some people do not buy life insurance let me explain first of all you should buy life insurance okay my son sells that you should see him you should buy life insurance but I'm telling you life insurance is very important but some people make a calculation that they don't but and I'll tell you why watch this mr. a walking down the street he has no life insurance policy someone tries to kill him God looks down and says I can't let this happen your wife doesn't deserve this you don't deserve protection but your wife's a righteous lady and you bring home the bacon or whatever you bring home you know she needs you because you support her so God will protect you but if you're walking down the street you've got a hundred million dollar life insurance policy and somebody tries to kill you God's gonna look down and say your wife's okay but with some husbands is better off you know and therefore that's a logic for not having and this you should use this logic make yourself indispensable to so many poor families that you support single-handed that when somebody tries to wipe you out God's gonna say you know what it's just too complicated I'll put up with you in the world a bit longer because I need you right this is not the highest motivation for Tucker but it is it is caution is this clear so number one we're talking about your spiritual merit protecting you number two this applies to an individual not a group number three mr. Han's point a holocaust is completely different at war mohamad sannyasi see God says I control wars a holocaust which is a mass destruction is another story entirely the language in the Talmud is Kevin chan it enriches lamaze his lashes when God gives protection to the destroyer to destroy shove enema Feeny no longer discerns between the righteous and the wicked that's another whole whole discussion does not apply to this and finally another exception is a king a king or a president or a prime minister or the mayor of a major city no free will at all leave Melek by Allah Shem the heart of a king in assertions hand in our society when a man's elected president he thinks he has real power in Jewish society he just became a puppet no free will at all in other words you get what you deserve as your leader I hate to think of American people at any rate the point is that you get what you deserve okay just one second meaning the reason you vote listen to this the reason you vote as a Jew is not because it makes any difference the reason you vote is cause it's called each studless you have to do what you have to do just like if they make an effort to make your livin' you have to vote as citizen but the people get what they deserve those are many many limitations and therefore in order for one person to affect another you have to be about the hero you have to have the power of free will and the person has to be vulnerable to your to your free will but if that is the case you could affect it let me before you ask any questions let me give you one final step and we'll come back to our case of the three judges are we all together so far okay let me summarize at this point most people think you can never do anything to anyone else that was not decreed says the great Orihime and the al-shaikh and the mild Beeman and it's even all our great commentaries and if you're as Farley you might like to read rebuke of Hillel he has a fantastic article on this it's called eh this pebble Amish but you can email me I'll send it to you as permission to reprint it a fantastic piece in which he defends orihime and shows that this is the only way to go so there are many classic sources on this in fact I don't know any tourist source that says the opposite okay let me take one more step stay with me for the last few minutes the Chinook the great classic 800 year old work dealing with the mitzvahs very embarrassing for us one of the great classics of Jewish literature was written for a twelve-year-old boy it was written by the great rabbi of the time for his 12 year old son to preparing for Bar Mitzvah a little embarrassing but nevertheless and it's a great work you should buy it and every Shabbat you can go through one Mitzvah he discusses in in in tough cough cough cough cough cough dollar debt is 524 the following Mitzvah in Judaism there is a law called ATMs only mean we don't have time now to explain it fully but I'll give you a ver just a brief a brief notion you know we need two witnesses in any court case in Jewish law let's say this person's on trial for his life two witnesses say killed and two witnesses say he did not case closed right case closed no no convincing evidence but watch this this you do not have in secular law to witnesses these two witnesses come along and say this person killed these two witnesses say we don't know about the murder but you are lying you could not have seen it you are with us at another place at that time they don't contradict the testimony they insult and contradict the witnesses in this clip okay so in this in this case the Torah has two very strange laws no number one we believe the second witnesses not the first that's interesting why why do we believe that they are framing him and not that they are framing them interesting question I'll leave you to think about that for homework but here comes the more strange quirk this is unique when these two witnesses testify there somebody killed and these two witnesses say they're lying we do to these first to witnesses what they tried to do to the victim is that clear they wanted to make me pay money they pay they wanted to kill him they get killed but here comes the strange part we only do to them to these witnesses what they tried to do to the individual if they were unsuccessful if they failed let me make it absolutely clear to witnesses walk in they say this person killed we hear the evidence we take that person out to kill him just before he dies two more witnesses come along and say they're lying what do we do we stop the execution hear their testimony free the individual and kill these two but if these two say that he killed and they take him out to kill him and they kill him dead and then two others come along and say they're lying no problem scot-free you hear this bizarre consequence two people try to kill somebody and they failed we killed him they try to kill him and they succeed no problem listen carefully to what the fellow says I'll listen carefully this is exquisite I will give you a partial explanation this is a very interesting question on their many their cabbalistic explanations but listen to his one he says if these two testified that somebody killed and then they kill him you know why we don't touch them because if he died he must have had it coming what do you want from them there's no way that he could have died if he didn't deserve it is this good fast or bad but listen to what he adds he says the reason we know that the person must have had it coming is because this is a bet in and there's a verse that tells us that our Shem sits with every based in and our Kim myths of other sadhana necessary customers the Rambam says the only reason that humans can ever administer justice is because God said I'll be there I'll guarantee the outcome listen carefully one second New Year's what's this he's to testify that he killed and he died he must have had it coming because this is a based in goddess shows the outcome now we do what's called the Dook Dook means a simple inference the only reason we know it's guaranteed is because this is the best in but if it's not a bet in its an individual acting unilateral on the street then anything could happen let me prove it to you do you like it let me prove it to you if the the clinic meant that anything that happens anybody is always decreed he wouldn't have to quote the verse that it's guaranteed in a Benton is this clear if he understood that whatever happens to you must be a divine decree then it's always the case you don't have to tell me it's guaranteed because it's a bet in on our shemish shows the outcome you hear this Duke the reason we can be guaranteed here is because a sham guaranteed the outcome because this is a vet in clearly implying that if it's not then anything could happen let's come back to our case and I'll stop for questions says the biskits river if you're sitting in a based in or a Sun Hedren and you disagree with the majority convince them argue you fail vote you get outvoted what's the problem the majority voted you're outvoted that's what I wanted but if you sitting on a betting with two Liars this ain't no based in a shams not guaranteeing the outcome of two jokers and you and therefore you would if you hold that they're lying say I don't know is this clear okay let's have a few questions and we'll stop yes mister the ramen says clearly that the last judge has to speak the truth and the result is not his problem he has to say guilty it's unanimous verdict the man's freed that's what he has to do he has to judge according to the truth that he sees the laws of the Torah operate but not if he feels that the others are lying yes Alec we had a question was it any final cut yet yes no the question was perhaps there's no decree but he's vulnerable because he did something wrong which means he could kill him even though he doesn't deserve to die because his vote Reuven told them you making a mistake God will not protect somebody miraculously against free room absolutely and no question about that there many people protect but you can't rely on that and therefore leave it to the animals indeed but we put him in a situation where the animals provide the danger then he'll only yeah you'll get what he deserves because no animal has free will yes you talking about damaging yourself this is another whole area intoxication if you drink irresponsibly and then harm someone okay you're not responsible at the time but you Ravel Ravel responsible for getting drunk in the first place if you're not you're gonna drink and then drive okay the law will hold you accountable even though at the time you were completely out of it in what but then there's no question you're exempt and even legally you're exempt if you're not accountable everybody agrees to that that's a legal principle if you mentally ill or you under if you can convince the court that you genuinely sleepwalking and unaware and unconscious and could have could not have prevented it you of course you're exempt there's no question about that the legal system accepts at two years yes yes yes it is possible the Torah says that if they testified in a testimony was heard and it's valid according to the rules of procedure of basedon and the guy died the case is closed absolutely like by the way we never know that the truth happened in a bit in many commentaries say he might not have committed this crime but he needed to die anyway and God guaranteed the outcome the rommel says the only reason you can rely on a court is cause god guarantees it okay last question yes yeah speak speak loud that's not loud enough yes that's a great question the question is if a Sanhedrin convicts someone why don't they leave it to God put him in a situation of danger leave it up to God in the answer is because the Torah says no the Torah says I give you a mitzvah of administering justice I want you to run the world you understand if you don't I may take care of that guy God says but I give you a mitzvah administering justice absolutely and there many reasons well I'll just give you one do you know in Jewish law who administers the punishment you know who their witnesses there's no professional executioner and Meryl explains because the witnesses saw this this spiritual sensitivity was damaged in the world they have to set it to rights Genest and they've got to correct what they saw distorted in the world and so they're many reasons for the justice procedure let mr. Horne have the last word great there's a vote of confidence thank you very much