Judicial Reform and Corruption in the Court System with Rabbi Aaron Dovid Poston

[Music] happy advice [Music] everybody Welcome Home to Torah a warm a very warm welcome home tutorial welcome back to the Year by name bate midrash we are in parashat mishpatim we're going to be dealing with chapter 21 verse one however as a pre-amble or an introduction I want to thank all of your the listeners for participating now and uh when the recording goes up on YouTube also if you're interested in the English sheets you can email me there is a link down below with my email address the Hebrew sheets are also available which we encourage you to use learn Hebrew you won't get the color-coded copy like I have but you will still have access to the Hebrew now if you do want the English sources already mentioned that you can email me down below you'll also be able to pick up links to previous classes meaning specifically links to this class meaning this this Parsha mishpat team but you can also access the website and pick up any class with any topic on any other partial uh just as a reminder we discuss the fundamentals here absolutely fundamental to understand these truths these Eternal truths from time immemorial and um it's another reason to follow the Hebrew Source sheets and one more I'm going to call it a disclaimer and that is this parashat mishpat team there's no coincidence that it falls out this week where the Supreme Court will let you say the whole reform of the justice system is being discussed there's no question that many of the shearing that I gave on mishpatim are worthwhile listening to and have to deal with they actually do deal with the the um the choosing of the Shelf team of the judges which you actually see in Parsha show team as well but here it's a great introduction to the idea of who's fit what kind of people you want and what the judges themselves how they should um act Mitten a Hague how they should conduct themselves and behave so that's really in a nutshell one of the ideas we're talking about and there's no coincidence that this week in particular I remember her of Nevin sold the rub of the Rover should live and live long and be well and discuss the idea in Yeshiva when you're sitting and learning Torah you are not just reading the news don't read the news make the news Okay meaning make and and come to these novel ideas within the Torah learn the Torah like it's like it's better than the newspaper but it's actually revealing it's revelatory about what is going on in the world within yourself and so the micro as well as the macro and it usually keeps up to date with whatever's going on in the world so our verse chapter 21 verse 1 I'll read it in English and then the Hebrew and and these are the ordinances that you shall place before them okay so there's a lot of civil laws but this first verse starts with above above is one of two kinds right it acts in two different ways either it's above the connects what was previous to what is now be sorry what is now being said or it could be above which means a universal valve which takes a verb and changes the tense from past to present or present to past so we're going to see Rashi says Ayla what does Ayla mean and what does it mean what would it be with above what would be without above I truth be told that's going to be the first Rashi so we might as well see it so Rashi says and these are the ordinances did I read okay the Hebrew these are the ordinances or the laws which you shall place before them you're commanded there's a command to put before them who's them the people perhaps the judges more likely but okay because if it's above it means it's taking what was previously said there's a lesson to be taught and that lesson must be taught as well to whoever these ordinances are being placed in front of as well that's the short of it so Rashi says what does it mean Ayla without the buff if it was just Ellie without the above Hiroshi says you're excluding what was said previously it's like saying the word but or however and then there's a different truism but if it's above it's myself then it comes to add over and above what was just previously said our verse says and these ordinance so that's key now the rest of that Rush he wants to explain why is it what was said Pride previously which is going to be important to know all you have to do is go back to the last sentence of last week's Barsha meaning chapter 20 verse 23 you know you shall not Ascend my altar on steps so that your nakedness will not be uncovered upon it this is very strange first of all because for sure this says my Altar and therefore God wants a ramp to be built instead of steps now the verse itself says so your nakedness will not be uncovered upon it what kind of nakedness first of all there was a tunic that the Coney wore right and underneath the tunic were mikhness some type of I'm going to call them long johns some kind of it's not an underwear it's an Underpants the underpant being pants that were worn underneath this tunic so what kind of nakedness is or shall not be uncovered upon it this is going to be key also the verse seems to be talking about whom because they're the only ones that are walking up this particular ramp okay so Rashi on our verse actually mentions that what was previously said is now repeated again or let's just say emphasized again just as had been previously stated in parashati Israel the Ten Commandments that was like the big finale right the big the Big Kahuna was was the revelation of Mount Sinai but also as you saw the altar was mentioned the building the altar from Earth and uh or putting the Earth within the altar so it was as if it was built from from um soil that was set at Sinai so too these laws these civil laws all these torts all these laws between men and fellow man are also from Mount Sinai very important lesson now Rashi continues why and this is really what the clear car is going to quote Rashi saying keep in mind that Rashi brings here this exact statement why is this section dealing with the laws in mishpati juxtaposed there's a Smith to the section dealing with the altar meaning it follows in crime at least in chronological order some kind of order and the answer that Rashi gives which is from the oral Torah from the michelta to teach you to tell you that we must place the Sanhedrin who's the Sanhedrin that is the Supreme Court those are the judges adjacent to now there's different editions some say debate the mikhtaj some say the altar Etc right next to them is back next to the altar itself okay now that is Rashi here I do want to go back to the Rashi on the last verse we read in last week's partial which is chapter 20 verse 23 and number four in the English story sheet so it says you shall not ascend with steps my altar volatility don't go up in Ascension malot is an Ascension in fact that's in old French as Rashi will quote that's what it means Baki and then the rest of the verse says which you should not reveal this nakedness your nakedness upon it very strange as we already mentioned that there are pants underneath this skirt like tunic so what kind of nakedness could we be talking about also these are colonim not judges very important Rashi says that when you build the ramp for the altar don't make it with steps but echelons Echelon is like a higher level or steps but rather it must be smooth and slanting meaning on a shipua on some type of a ramp now right away Rashi mentioned so your nakedness will not be exposed he brings up what I mentioned because due to the steps well actually he prefaces with this due to the steps what you would end up doing was taking you know separating your feet further uh he uses the word strides which is interesting you're widening the strides uh the widening the strides is close to exposing nakedness of one ascending steps and now this is where we're going to get into this idea like what are you talking about steps and what nakedness that you have toward or you behave toward the stones these are Stones stones are inanimate objects what do I care if uh when I separate my legs further because I've walked up a step that my underneath is going to be shown which it isn't by the way but as if it was to these inanimate objects stones and knowing that there is no nakedness in Exodus chapter 28 42 it says there is no nakedness and the Rashi says there is no actual nakedness because it says you shall make them linen pants nevertheless one should um should not behave towards these steps which are inanimate objects in in a humiliating manner what is so humiliating to a stone about looking up a skirt which anyway you have pants on this is mind-boggling and if you're not bothered by this I mean you can just turn it off right now but okay so it's very interesting so Rashi actually starts to begin to give an explanation which you this will become familiar once we read the clear car now these matters are called a cowbojomer a cow for Homer is a factory argument meaning there's a logical conclusion that ready that if these Stones which have no intelligence no does to object to their own humiliation which obviously they're not being humiliated but if they would have been and they are inanimate objects and they can't do anything about it they meaning they don't even have the sense to do anything about it they're not really embarrassed but if they were they would be embarrassed so the Torah says this is this whole idea is necessary to teach you should not behave toward them towards these inanimate objects in a humiliating manner now that's by inanimate objects and if that's true how much more so call the Homer if that's true by something light how much it must be true by something severe how about to your friend your fellow human being who's created in the likeness of your creator who does actually object he's not an inanimate object or she is not an inanimate object they could be humiliated so how much more you have to be careful not to humiliate them okay so so far all we read was right these two verses the rashes as well and let's go head over heels dive deep down into the Clear Car so the clear car immediately asks on the Hebrew sheep why is and he's quoting Rashi why is there this juxtaposition this close proximity to the law of deaning deanimar civil laws to the Parsha next to them is back and by the way this is very interesting because are obligated in deaning and if that's true then what I'm telling here what we're learning here they should also understand on a very you know ethical mystical metaphysical level there's important wisdom to glean from these lessons as well so why is it that the laws of torts denim civil laws are next to the altar because that's our chapter 21 next to the last verse of chapter 20. all people of the world would listen to the Sanhedrin because the Sanhedrin would rule in not just the Jewish law but also World law especially after mashiach comes Rashi this is rashi's explanation now what the clear card is going to do is bring in a Gomorrah from Sanhedrin that Rashi didn't bring Well he kind of did in last week's Parsha when we deal with the Altar and but interesting enough here's how the Kimora goes so if you look in this English story sheet number two I'm not going to read it I'm going to read the Hebrew but you'll see it in English if you want it says like this doesn't mean just thought but it means expounded it's not really clearly in the text it's you expound the text and you can draw it out of the text and the question is like this where in the world did the rabbis come up with this fundamental principle if you can find this in perkiavot by the way um it's in very very beginning Chapter One mission one and per Kia vote do I have it here on this Sushi I did not bring it maybe I did okay I didn't but you can see any perky I vote would have it means that one should be slow and deliberate or moderate in judgment obviously especially talking to judges now I'm going to show you how far it goes when it comes to judges and we should apply this to our own lives because we do judge constantly all the time that when there is a guilty verdict one should not come to the conclusion and voice his verdict right away when someone is when the Sanhedrin or the basement is thinking that you know what the guy's probably innocent let's then you know everything looks like it's going in that direction and we should quickly conclude let's really hash it out now and declare him innocence you can go a lot of negative consequences Can Happen by sending spending one night in jail besides what can happen to the prisoner in jail but people say oh he was arrested he must be guilty but if he's exonerated quite uh rapidly so you can save a lot of damage from from somebody from happening from to somebody but what if one is actually the the base then is leaning toward guilt and especially we're talking about life and death cases where the consequences are so grave that it's better to give the verdict in fact you're obligated as a judge as a group of judges to wait till the next day to announce the verdict why well first of all maybe a scope of very that's how you pronounce it evidence will come in evidence that will prove his innocence and so therefore because if you declared him guilty today you'd have to kill him right according if it was a capital crime but if it's a guilty verdict coming up and everyone's pretty much I say everybody you know the majority is leaning in that direction better to delay especially delay take your time and that's what it's referring to so now according to Bart capari he's telling you that there's a drusha there is that you can expound the verse to get this concept that the rabbis speak about from Lo Talib last week's Parsha don't Ascend my altar with steps and we'll have to discuss that the Sami clay Barca Parks explains it's because of the juxtaposition and these are the judgments we shall put before them now the same gomoran Saint hedrin 7 B explains the opinion of rebbe Alazar but it doesn't use the word darash it uses the word Omer which is a clear-cut statement it's not expounding perhaps it's closer to shot to the simple explanation of the verse although I don't see it being the simple explanation of the verse right away we'll have to work it out so he says from where do we know that a judge should not trample the word yepsia means to walk upon the heads of the holy nation and it's the same the same juxtaposition of the following verse don't Ascend steps okay now and it's the same the close proximity Is to the following verse which is the first verse of our partial this is the gemara Rashi does not bring the opinion of rebeliezer I'm sorry rebi Alazar nor the drush of barcapara he does bring this important idea that that's where the Sanhedrin sits next to the mizbach so the Clear Car wants to know um notice there is a mentioning of this expounding durash Excel next to or in relation to the words of barkapara now when it came to the words of rebe el Azar ve etzo divrey al-azar lohiskidarash which means what tell you what it means he says means we reduced from here that barkapara must be just stammazoi a very simple Dr Russia which means it's not clear in the verse by the way I just want I'm sure you know this the pardes when we enter the Torah we're walking into the orchard of God when I think of Orchard I think of the Garden of Eden and so there's pardes pay race sod we enter different levels of understanding the simple understanding then the hints then the expounding and then the secrets the Deep secrets of the Torah itself is embedded in the word parades paradesh you could say that means like an orchard but really it sounds like paradise you want to enter Paradise then take the layers of the Torah like like an onion peeling an onion it's getting to the root it's it's really it's really amazing so where do we stop shimamina this is what we can hear from you fine so therefore when the verse said malos don't Ascend these stamps there's no question that we were talking about the mizbayak everyone agrees with that but when it comes to the idea of Judges the judges aren't even mentioned there in fact we would think we're talking about colony because they're the ones that send the steps on the altar I'm sorry the the ramp on the altar avaldi very he's rehashing this idea if it's not a drusha then what is it it's the simple explanation of the verse and the simple explanation of the verse is do not Ascend steps onto my altar usho lips and as a result of that according to rebi al-azar we simply learn the simple shot not to walk on the heads of the Holy people so basically on a certain level I'm looking for the rush it does say it I don't have it in front of me but I'm sure it's here somewhere basically there's a thing called a metagamon I do have it if you actually look on page one um number two which is the quote from the Gamora sanhedron 7B on the bottom right there's a Rashi print that's Rashi on the gemara and Russia on the Gomorrah says when it comes to these ma Lots these are steps what's the problem with walking up the steps he says your walk with a lot of force and you go quickly keep that in mind but this is uh what I want to show you our Roche I'm kodesh Rashi says on the Gamora there what does it mean you're you're going over the heads or upon the heads trampling the heads of the Holy people so Rashi says so when you had this interpreter now I'm not sure it was actually an interpreter but someone like this was like a loud speaker system so if you had rows and rows of people so those who were sitting next to the speaker heard what he said but people who were beyond the 10 or 15 row Mark couldn't hear so well so the metagamon would get up and repeat what he heard to the next group of 15 rows then there was another metagamon who would then go and repeat what he heard so Rashi explains when you had the target man he was darish how they uh how you had seaboy Yoshi that the congregation whoever was sitting and listening whether it was Sanhedrin or a rabbi giving a speech they would be sitting on the earth on the ground would walk amongst them Lele mccomo and he would either walk around and then he would end up sitting in his place but nirakima kimapsia Al Roshan but from that side angle not a bird's eye angle but a horizontal angle it would look like he's walking on their heads now that's just appearances anyway um I do want to read this last Rashi on the gemara on the sanhedron 7B he says the Sami Klay both agreed as well as Barca para that there's this there is this close proximity to the idea of don't walk up steps but rather a ramp two these are my the these laws you should put in front of them column are off the shelf team Ani Hamas here Rashi says this is a a command a warning to whom to the show team this will give you a little idea how Rashi brought in the idea it's the sanhedrins it's sitting there showstim are the judges but I wanted to it was important to show you that middle Rashi about what it meant to walk on the heads of the people foreign so here we go we just said just like Rashi explains and Rashi does explain in the previous verse this is a aflatory argument meaning it's a one of the 13 harmonutical principles by the way it's a logical argument or a logical conclusion and if that's true by the way the rabeno Nissim says that all been a knock are obligated not just in seven laws but even Beyond any law that is logical or ethical and that's the name of Rabino Nissim um so this is logic [Music] we saw this already in the English translation just like the stones which are inanimate objects they don't have the mind to be concerned about humiliation nevertheless what does the Torah tell you Lo Talib in malos don't build steps but rather a ramp they should not go up steps meaning quickly or hardly or forcefully lotion don't behave with them meaning with the people in a or right in a Derek bisayon as a judge we all know that there's such a thing as contempt of court contempt of court probably works well when there's a clear violation but sometimes judges get a little bit carried away and if you look at the wrong way right you pick your nose in court they might hold you of contempt of court and throw you out so don't behave with them with the people with people here with them at Stones don't behave with the stones even though they don't have the mind to be humiliated nevertheless what happens when it comes to your friend and your fellow human being he was he is creating the image of God he is in the image of your creator um and he is concerned about humiliation how much more so do you need to be concerned about his or her being humiliated with these so according to this that it's not necessary at Russia that we're actually learning out don't see it's not age Russia you know like a hint or an expounding of the verse but rather it's a logical conclusion you've actually come to this conclusion based on the fact that these inanimate objects the Torah says do not reveal your nakedness upon these these the ramp the stones okay the next paragraph begins like this nevertheless not just both of them barkapara needs it for his Russia but even for what we're going to call The Logical argument you still need one verse following the other with the vov and these and these is dragging it it's pulling it what had been said previously to what is about to be said that's what we said the word and means you didn't have this juxtaposition maybe you had a space maybe you had other words whatever it is the very fact that one verse a butts is adjacent to and connected to in a certain sense the following verse what would some say sorry that's remember we said this is talking about who the kohenim so you might be thinking this is talking about someone else not the judge oh no we're not talking about someone who's very important and has such an important job as being on the court foreign okay so they're the people they're just the regular lower people they are the ones who shouldn't uh walk on the heads of other people to humiliate them as we were taught right this kalva Homer from the stones because we already saw that sivoy there's a Commandos don't don't walk up steps this verse must only be talking about what Kahani because they're the ones that go up the ramp of al-haddai and this is all what you might think okay but it's mistaken but to Diane you might think you might think that it's actually proper and necessary for the judge to play some kind of fear on the people in order for his words to be heard no I'm going to tell you the truth this is not the case we're going to see it's not the case but you imagine if a judge is really very good at what he does or she does you don't need to scream right they don't have to throw people out for contempt of court because people will have a natural awe and respect for such a judge but if the judge is placing this undue fear on the people just so they should hear him and be heard so soft so you might mistakenly think that he's allowed or she's allowed this judge because they they need the respect then maybe you actually will conclude and this is like today's political problems you might even conclude what it's almost laughable that the the the the attributes right the virtues of being a show faith of being a judge would be greater than being a coin now there's a statement in Aramaic which basically is talking about how the cowbocharm is supposed to work whatever new thing we're deriving out can never be more than the original I mean the the principles have to still be the same kamash Milan therefore you need the smihood therefore comes the smika to teach me that whatever we just said before which is really gas concerning the kaneem it's only you can only read realize it's talking about the Sanhedrin or the judges because of this and these what I just told you about the khanim they also apply to the judges meaning to say rotolomar otan mishpatim Shin is those various laws that I spoke to you I God spoke to you about how to build the altar with a ramp truths for the coneem okay but don't think it only applies to them it also comes but anyway let's continue those laws that I mentioned above they come as a Homer from the stones meaning that the stones are inanimate objects and you have to not humiliate them so surely you can't humiliate the people as well this you have to give to the judges the judges cannot be in this position where they think they can just trample on people put these laws they have to know as well that they should not humiliate the people who because whatever is onward this also applies would have applied above when I say above the previous verse the coinim applies to the Diane now the Clear Car continues vidas kapara lidroj pasuk right the dasque according to the opinion of barkapara he was able to expound the verse the verse being Lo Talib and malos don't Ascend steps but we said it was Derek derush by way of expounding his opinion was this is where the rabbis know this important lesson that when the judges judge they should be deliberate and deliberate right for a long time and go slowly in their judgment the clear course says that their own words are lack and Clarity in others they need clarification and the question he asked is my Indian what exactly does steps have to do with going slowly now I have to admit the the example he's going to give is a little bit hard for me to imagine except when I was a kid okay so in other words to but let's hear what he says even though Rashi did make an effort to try to fix this understanding because he says at least in the Gomorrah right and he said and actually said in the commission as well when it says steps malot za you know what we can even think about Ascension you know I deal with converts I deal with I deal with you know just students in general Jewish students you know when you want to take on something new a new minhab you have to go slow you know thinking well learn it first learn more about what you're about to do before you just make a snap decision and say I'm gonna I want to send so I'm going to start doing additional stuff slow down learn it first learn it well so the Milos we already said that means Ascension and what does that mean heineba marusa well we're talking about steps apparently this is the way rashio this is the way the Clear Car explains it because he says I don't really get rashi's explanation how does Malo have to do with ascensioner I mean going quickly because when you go up steps you go slowly slowly at least if we're talking about real steps I'll tell you the truth I go as as I get older when I go down steps I go slower down steps than I used to and going up steps I still May skip a step you know you go up steps you kind of want to get there but anyway Rashi says and I guess when we were kids he says oh your whole life your rate who holique so at least let's say relatively speaking going up is slower than going down when you go down you go quickly like I said when I was a kid I remember jumping downstairs I never really jumped up steps I I would climb two at a time but when I went down I went much quicker I think but anyway I think as you get older it's the opposite but we have to understand what rash is trying to say at least from that perspective a lied Lomar so Rashi says I'm sorry Cleo car says this is how I see it this is really the shot forget the running up and the going down and what's quicker and what's not quicker he says that any judge who is not slow in his judgment right you could say you go to a judge and he's so quick or you go to a rabbi and you're asking him to judge on something and he doesn't ask you questions he doesn't take time to think about it he doesn't pull the book off the shelf and look it up he is arrogant and haughty that's what God it means course of spirit but as you'll see he's talking about someone with a certain sense of arrogance we're not turning the page it sounds from here what the person is doing and I can relate to it as a very new Young Rabbi who studied the rabbi I wanted to show that I knew what I was thinking or talking about and I was still in early places of development but nevertheless I would have I might have been quick to open my mouth but the person wants to show that he's an expert in in civil law in judging and that he knows how to make comparisons right to one thing to another to come to a logical or possible correct conclusion and actually turn up his nose validrozmel safer token and then and and not go back and refer to the books or his own notes or anything he'll be quick he wants to show off right it's all about of Guyver Guyver and arrogance and haughtiness so Nim so what comes out from this she said ain't no Don been me tune that means the person is not judging deliberately he's not giving a well thought out slow processed verdict but rather who Olivia maalos Derek but rather he's ascending these steps in way of haughtiness and exalted self-exaltedness and this is what Rashi is explaining according to the clear carbon maruta forget this trying to figure out what do I walk up steps faster or would I go down steps faster okay but rather it's not talking about that at all it's talking about going through the steps within your mind right coming to the end conclusion without really thinking it through the marutza Yara meaning he is actually going very quickly meaning in a running fashion to give a verdict that's that's the grammar that's the phraseology that hazal used when you cut the verdict you're cutting it in it's an exalted way of giving instructions of trying to be a rabbi of trying to be a teacher you know you have to really think this through and I'm learning a lot telling my students Wow first of all it gives me time to think even about the correct answer I want to give them well that was a really thoughtful question and usually is but that allows me how much time did I buy I already bought a few seconds to think about what I'm going to say okay that's that's first of all but wait till you hear this King David Psalm 75 verse 3. now what you're going to do it's going to be on page three number six and we're going to read seven together in 75 3 Psalms when I take I don't like the English but in shot that's what it means a moaid when I take what is the fact here is complementary the Shabbos or yantiv right a holiday we're not going to do any work on the holidays you actually have time to think so but really Moe needs an appointed time where time itself and when I take time the rest of the verse anime sharim esport I shall judge with fairness so when I is the judge I'm given time to think I will most likely come out with a fair and proper judgment than if I just quickly rattle off a bunch of answers but wait to hear this the clear card brings in the next verse and let me just read the clear card on that verse he says it's specifically taking time that's how you understand the verse I'm taking time then listen to this in 73-21 Psalms when my heart is infermined now in Hebrew s is we don't eat it on pesach that's where the water hit the flower and it just sat there see if you rolled it and molded it and worked the flour it'll never turn into hummies okay so anyway we're mock Pete anyway for 18 minutes but let's just say that the fermentation is where you're just allowing it to sit and do nothing so when my heart is in this state of I'm going to call it contemplation you'll see because of the next part of the verse when my heart is infermined it's not trying to develop new ideas it's just reviewing in fact that's not luck on Shabbat you really shouldn't spend too much time learning new stuff on Shabbat you should spend Shabbat reviewing what you did the whole week really we're called processing you need time to process what you learn anyway when my heart was in ferment which in Hebrew says what's the rest of the verse it's unbelievable we'll kill Yota which in the English here it says though my mind was sharpened why my mind kilyo Thai are talking about my kidneys that's where my mind is yeah the kidneys of that organ that part of your body it works as a filter right in physical world in the physical reality it acts as a filter now more than that it's the seat of your advice the counsel this is like deep thought is made there and therefore we're going to call it your mind my mind becomes sharpened when I allow the thoughts to ferment we're not talking about anything bad only on pesach is fermentation negative right but all year round to really be delivering judgment take your time is a good thing we judge people all the time there's no question about it that's why there's a Mitzvah one of the myths was just to judge your fellow favorably meaning yes you're going to judge them so you might as well judge them favorably and that's a great exercise and a lot of work and that is the work of serving Hashem of working out your own personal judgments hopefully in the correct fashion okay so now we're in the next paragraph the alcopanim kosher liarashi the clear car is still bothered something about Rashi and I'll tell you what it is simply what I think I mentioned earlier the Rashi only mentions about the smihoot the pro close proximity to not going up the altar the idea of the Altar and ELO mishpat team this is where the Sanhedrin sits that's the only shot Rashi brings on that verse so the Clear Car wants to know so what does he think about what it says in the gemara those two rabbis bar capara and rebe elazar both brought down these opinions that one bakapara was a darash this is where the rabbis understand slow in judgment and rebi Allah then you should not walk on the heads of the Holy people in other words don't humiliate a judge should not humiliate people okay so the clear car is still bothered something about ra she doesn't sit right smigro departure he says that he explains that the close proximity between these two paragraphs that it's clearly coming to teach that one should put the sinhatchin that's where the sinhedrin sat on the Temple mount in one of the rooms of the courtyard surrounding the altar foreign get such a thing I'm sorry the clear card asks where does Rashi get this it's just a simple question the clear card is asking maybe the juxtaposition is coming from one of those two opinions brought in the gemara Rashi so what exactly did Rashi see meaning what did he understand to bring an entirely different opinion a third opinion and the hish meet Osan hishmidt like shmita to release and he left out those two perushim shiniskaru bigamar he totally left out in that on that verse alkane near lafarish therefore the clear card says this is how I see it that bakapara and rebe Allah this is what they were thinking this is how they held this is what they reasoned from the very fact that it says what does the word all mean this is where the clear card is now going to enter a little bit well we're here to learn Hebrew also the word Al literally means upon could it really mean upon them is back don't Ascend the steps upon my altar which we've been thinking that would that's what it means the whole time but right but the clear card explains the word the Milat Al has two definitions there's two ways to explain that word Hain one way is Al mamash yes upon in a real in a real sense and that could be in fact it certainly is the simple explanation of the verse but there's another way to look at heinlush and etzel that it actually means next to now once we get into this other idea of next to that's going to help us understand a lot and he gives an example and we actually went through it quickly in the Rashi but in chapter 20 verse 21 which is actually on the same right it says an altar of Earth shall you make for me you shall and you shall Slaughter near it your elevation offerings and your peace offerings your flock your hurt wherever I permit my name to be mentioned I shall come to you and bless you nobody Slaughters animals on them is back they're slaughtered Below in the courtyard the blood is then spilled on The Miz bayach and there are limbs that are brought on top of them as bayach but that's only after it's slaughtered everybody knows the slaughtering process is not on the musbayak so in the Hebrew over there it actually says you shall Slaughter on it Paris Rashi Rashid there says it's low next to it everybody knows you Slaughter next to it not only that how else do we know that ah really means next to from Numbers chapter 2 verse 20 where the different Arrangements of the tribes who is next to who and it mentions over there all of mate Menasha that a certain tribe is next to Menasha obviously they're not sitting on their heads of Menasha right the tribes are three on each of the four sides you got 12 tribes it was a beautiful arrangement flags and people but guess what the Hebrew sounds like if you if you thought of love because all Al is the root upon them is it cannot possibly mean on top of so this is like proof text that I'll means next to now based on that now this is a an interesting statement the statement is what we do is we learn from what is below we learn about what is below from what is above so you have a paragraph and what is below in the paragraph or I would say a book is you can learn from what was above if something was stated above that meant Al like we're going to see that was verse 21 about not slowing on the altar but next to the altar so too here in our verse when we're saying don't Ascend steps upon the altar the word Al is also next to and we're getting to the idea of the Sanhedrin once again next to but let's continue the ellameon what you're going to learn later again later means in verse and 23 you're really learning from verse 21. okay so it's like this just like in verse 20 at Al means next to so to here in verse 23 Nemar lamata what is said Below in 23 etzel and now we understand it better the Smith the very fact that you have Veil mishpatim next to a clear definition what does Al mean next to next to next to like Jill in your head then you have the Sanhedrin which is next to we're trying to understand why did rashielli bring down one shot and not the other two Sean team from the Gemar let's continue so he says from the very fact that our verses and these are the statutes or the laws ordinances with above we saw the very first Rashi tonight that Ayla means a continuation in addition to what was already said this also applies and calls it above a tooth I never saw that phraseology used if anyone wants anybody wants to correct me I believe that's right means to envelope which means to include okay so that would make sense where do we hear from this what do we do deduce that what do we hear from this that also what was said above since we have the Ayla mishpatim this is referring to the judges so too what we've said before is referring to the mishpatin you're giving a Hulk and mishpat to the to the remember we thought it was only talking about the colony now we understand how it works both ways it's also referring to the dianim the judges Lahore Tom Derek ubo this is teaching the judges how they should behave how they which direction they should walk in so to speak all of them are regarding it it was said Ayla and these which is that this is an additional addition regarding the laws and the statutes that you're giving to them above which was in the previous right dealing with Ms back in the coming but now we understand it's also referring to the to the Diane these also must apply to those who you're putting these judgments in front of who are the judges themselves no that's the case the clear car's still faced with a question aim came Kasha then this is also a difficulty where is it ever mentioned earlier anything to do with laws referring to Diana we said it was only what the car name is it's very clear now that it's certainly the very place the Sanhedrin sits is next to the Miz bayach because the word Al doesn't only mean upon the mizbayak in fact we already saw that it can't mean upon them is back when it comes to slaughtering so it can mean next to and who sits next to him is back none other than the Sanhedrin themselves and now we understand how above meaning in verse 23 as opposed to verse 1 of the next chapter which is our chapter that this is a Derek azharat this is coming as a what as a command and a warning to those who are sitting next to them is bayach what's the warning do not Ascend steps on my altar meaning to say next to my altar referring to the Sanhedrin okay we have two three more paragraphs to go but this is worth it the inference what we understand from this we can actually conclude what this difference of opinion is how they're seemingly an argument between barcapara is actually doing what at Russia that Russia is to explain the verses additional to what is the shot because then we're understanding that it's referring to those who are sitting next to them is back meaning to say Excellence now the Torah verse says don't Ascend these steps meaning quickly that's what these steps represent Ascension below me too in other words when someone does it quickly it means that they're judging without deliberation or deliberately they're not judging slowly and therefore what is that that is gay by the way gay means Pride I hope that doesn't lose right gay means pride in Hebrew and exalted after the very fact that you the Saint Andrew new judges you're sitting next to my altar hamara ready for this drum roll please that it's culo I'll get there another what is them is back it's built from dirt right so therefore the it's teaching about the constant definition of humility remember Adam is from the adamah and you must remember that one aspect held them is back itself teaches us humility is because the altar itself is built from dirt soil Earth and this is the second thing especially according to the ramban explains all about these different sacrifices that we bring to Hashem that the sin offerings and other offerings we think to ourselves wow this should be me this should be me right who's being slaughtered because of what I did this brings someone with a ruach nishbara a broken Spirit the humility this will help you do chuva right you want to do chuva think about how you know how lowly and disgraced you you did something so it's a ruaknish bar and I'm going to take you to Psalms chapter 51 19. okay where is it on the shape it's number 11. the sacrifices of God this is King David sacrifices of God nishbara are a broken Spirit God doesn't want your your sacrifices he wants your spirit but he tells you bring the sacrifices in order to break the heart you will right and God you will not despise a broken and crushed Heart Right a lame nishbar does not despise okay that's very important and the clear card goes on you don't expect people to act this way in the altar area in the beta mikdash you come there with a contrite Meek Spirit right it wouldn't go upon your heart to act with a haughtiness and with such greatness of heart in such a place so the whole concept of the altar I'll get there another ah it's more of a question it's more like a rhetorical question what does that mean the entire altar really teaches us about how to be humble this would be this would fit in with um with parkappara of drash kiap shot of our midrash meaning it's because they're not talking about the same thing so bark apart says it's a drush not shot but rebellies are actually actually seems to say he holds by both the clear card saying no he holds its shot and a drush I'm sorry Allah holds of both shot and rush and now he explains what he wants to explain meaning according to the clear card what ready Allah wants to explain that God wants to warn and command the judge that judge who is sitting in the Sanhedrin next to the altar do not go up these steps what does that mean the soapsio's Derek Gauss I'm sorry gassus to trample to walk on the heads or even just to walk in a exalted in a hearty fashion in the in the area of them is back since the Sanhedrin is sitting there the judge is sitting there the the judge can hold anybody in contempt of course so to speak I mean he's such power unbelievable he especially has to have a great amount of humility in the proximity of the the in the in the temple itself that's exactly what this Sanhedrin is sitting it's very easy to go up in ascensions um or steps and if you would go up there in steps or Republic he would certainly be trampling on the heads of the Holy people meaning to say I've always in shame rashim al-am kodesh on top of those heads of the Holy people highness in hedrin that they would or possibly disgrace each other you can't do that the Clear Car still bothered at least on a simple level it's still difficult you can't walk on someone's body so I mean are we saying that what does it mean on their heads is it mean on their head specifically or just on their heads you can't walk on but your hands and the feet you can the very fact is the heads that's referring to shame roshim I'm Kurdish it's talking about Sanhedrin obviously the heads below now if you did not have this proximity I might have said and again usually that means mistakenly that the very verse don't go up the stamps I would have thought this is only the shot Z and also that there's no interest in the verse itself to connect to this kava Homer like Rashi mentioned if there was no smihood in Canada if that's the case from where do we know that the judge themselves should not trample and that's from the homer I'm sorry let's just read it see from the kava Homer we said that's referring to any human being shouldn't humiliate another human being right if you learn it from the rocks that means any human being not necessarily a diet maybe the dying will come to the wrong conclusion and make a mistake and think hey I'm so special um certainly I can trample uh therefore this whole proximity is coming levate to get rid of this mistaken concept that the Diane should not and may not disrespect and humiliate the people nymphs so what comes out of it shabane whether or not we talk about the words of barkapara or Bain the words of rebe Allah you learn that the makkam according to Rashi the makum of the Sanhedrin is next in his back Arcane Parish Rashi oil media stand that Rashi actually is incorporating these two opinions that we said how come he didn't mention barkapara or rebir Lazar guess what within his structure they're both relying on the Smith and the Smith is to teach you about the Sanhedrin going back and forth okay now this is going to be very very interesting thank you [Music] Hazara Damian hamita we've discussed this idea of being slow in judgment it's very important not just for the judges but also for ourselves and our own lives don't cut I just you know it's interesting because you know you're cutting it in you're cutting a verdict in Hebrew to give up sock means to give a break like a period at the end of a sentence called sofasuk a sentence is called a pasuk we call it Sikh a period is called a sink or a self-passik it's so interesting that in English the word sentence and then the end of the sentence and in like when a judge hands down a sentence he gives suck okay it's so many words are interrelated and uh the the Hebrews is the beautiful language so the word don't cut the Judgment which really means give the verdict quickly from the aspect of receiving favor here it means a bribe right by receiving a bribe this is corruption at its best right there's all kinds of corruption going on in all the different systems and our system says not allowed okay it's not allowed so this idea of judging slowly is kind of the opposite when you receive a bribe then the verdict is cut quicker how let me just read those words again there's another warning here regarding being metun metun again means going slow that you shouldn't quickly give a verdict from the aspect of receiving any kind of bride bribe because the lushing of bribery bribe is called shoghan now the clear car is going to be bothered with the gamora's statement but he's going to then agree with it at the end but he holds quite differently the word shokhad bribe is going on the on the money the envelope that's called the bribe as opposed to the people I would use the verb there was bribery and he bribed him or he was bribed by that person but it's the money that's called the bribe but in the beginning we're going to see this Gomorrah and kasubis 105. do I have it on the sheen it's actually number 12. on page four uh robbis said what is the reason for the prohibition against taking a bribe that's I mean I don't know why you need to explain it but he says once a judge accepts the bribe from one party his thoughts Drew closer to him and he becomes like his own self and meaning they become one basically and the person doesn't find any fault in himself he doesn't see what he's doing wrong no no there's the guilty party certainly thinks he didn't do anything wrong or he wants to be shown that he didn't do anything wrong so he'll bribe the judge who will then think he's innocent or let's say verbalize that he's innocent so what is the meaning the Gomorrah says what is it means the they're one that the judge and the litigant have one frame of mind okay so going back to the Clear Car he's quoting this gomorrance in katubos that it's that the word which is the word in the Bible for bribery or bribe is because that he becomes one in mind the Dutch with the litigant meaning to say rotono Lamar he had not knew the Mika blue that the one who gave the criminal and the one who received the judge they become one like one person that's the way the Gomorrah explains it the clear car says he's not happy with this explanation the mind is not settled it doesn't rest well with this explanation and he tells you why Camila because the very word bribe is it's actually going on the envelope it's going in the money it's going on that which was taken and it's not going on the actual people who are performing The Giving and the taking now you'll see he'll come back to explain that that could work but here's a different explanation which is absolutely fascinating because it fits in well with the idea of me tune going slow in judgment versus once you take a bribe that the Judgment has already been made with the receiving of the envelope okay Mira the far age therefore it certainly seems that one can explain that the word the way the gomor explains that it's one don't explain as one but sharpness because we have a special verse we have a certain verse Proverbs 27 17. barzel barzel right as iron sharpens iron by the way this is why you should have a khabruta when you sit and learn Tu tamade are sitting and learning they're sharpening each other they're saying no you don't know what you're talking about that's not how to read it or that's not shot and then prove it to me and then you have to come back with a stronger argument until you've both come to the ultimate truth right you're talking about looking for the truth you're going to a big man Josh it looks like there's a war going on there's an argument how these guys are all fighting with each other no they're best of friends and they're lovers and they're going to come out hugging each other and saying thank you for showing me the truth I was wrong or I had a better way to uh what's the word tweak it tweak you know to to fix it make it make more sense in my mind because I was always bothered by it but I had my own ego and I couldn't see it until you proved it to me so okay so that's the idea barzel bebarzo yachod iron against iron sharpens that's true that's what the yacht means means Sharp e Martin and anytime a a verdict is given the language that uses to cut the law meaning to give the verdict ions and someone who is slow in giving the verdict there are cutting it so quickly you ever try to cut a tomato with a very sharp knife wow before you know it the knife sit there already at the bottom right hitting the hitting the uh The Cutting Board but when you have a Dull Knife it's not so sharp you can go back and forth that tomato and it ain't moving for some reason you're like you can't penetrate the skin it's not Sharp ain't no so he says like this someone who is slow in judgment he's not cutting quickly it's as if he's cutting with a knife that's not so sharp Hotel obviously they're not cutting quickly because when the judge receives that envelope full of Benjamins right full of dollars or whatever you know whatever currency it's immediately as if it was cut with a sharp knife it's it's as if there is a sharp knife involved and cutting through the Judgment quickly they not sorry and once the judge is receiving any kind of envelope it's just a waste of time you to to be deliberate and judgment what kind of deliberate judgments it's all just an act right you've already made your decision he says you don't need once you receive the envelope you don't need to be slow in judgment in order to clarify to the truth because you're not interested in the truth is you've already concluded in your mind to declare the person innocent who gave you the money that's why the clear card says that the the money itself is called the money is the one that cuts it in it's the money it's the envelope that made the verdict because the money itself is sharp the money itself is what cut the din quickly he says he must go back to the gumark because Gomorrah did say that it's referring to the minds of these two people see if you want to say that the Russian God is referring to the judge himself so then you can explain it the following way foreign that he's the one who knows which way to cut the Judgment because he's received the money and he's biased and there's no reason to delay or be matune so it all fits in well now the next three lines will read like this alternatively the clear card really likes the idea that the money itself is called the bribe so we have a very special mission in Persia vote chapter 5 verse 11. that says like this tragedy I mean literally it means a sword you know War a sword comes to the world why do why would let's say tragedy War it could be anything Sheriff does not have to necessarily be you know when it talks about tragedy come to the world but let's just use literally a sword will come to the world for what specifically four types of Corruption of or procrastination Corruption of Justice okay inui is like an Affliction and evil it is like crooked so when the judges are not judging properly we God forbid having up it's a missed opportunity to make a real khazak in the land this is where I'm going to get political so basically if we want to ensure a stay in the land okay and I heard that it was unbelievable or I don't know one of these big Iranian dudes over there and Imam said that or maybe it was nostrala that the very fact that Israel is having a conflict over the reform for judicial he looks at it as a good thing and that this will be the beginning of The Disappearance of the Jewish people this is something we say that we have to get it right we cannot have corruption corruption will lead to the downfall the Jewish people in their land the land has to have a proper system for us to survive here for us to be blessed here so that's this mission in Persia vote a sword comes to the world for the procrastination of Justice the corruption of justice and because of those misinterpreting the Torah so the clean carve finishes that the corruption of the of the bribery let's just say the corruption this will this the money itself is sharp like a sword the money itself is cutting through our society like a sharp sword so what do we need who am I but I'll I'll pontificate for just a minute that a self-serving court that is only taking their own kind and I'm you know we know we're talking about here of a certain political slant or an anti-religious I mean anti-god anti-tora slant is the worst thing for us and therefore reform is necessary I think a majority of the Jews in Israel believe that the question is how to go about doing it and bizarat Hashem with God's help that there will be some uh smart people involved in incremental there has to be revolutionary but let's say incremental changes that will be more in line with the Torah and bizarat Hashem as long as we're going in an Ascension slowly but surely in that direction I have no doubt that we will be here forever and unfortunately hopefully it won't happen God forbid but it's a promise that if we have corrupt judges and the whole system is corrupt this will not lead to anything good so bizarat is Shem we should go in the positive direction slowly slowly however slow that is with intelligence in the right direction of making sure that the Torah that the that the secular Supreme Court adopts more and more of Torah law as we establish ourselves in the land of Israel Hashem have a great week and a great life everybody [Music]