מבט ישראלי על מערכת המשפט - פרשת יתרו | הרב אליסף שטרן | פרשת שבוע | תשפ״ו

Kind: captions Language: en Hello friends, the Yitro affair, the status of the legal system in Israel is the most shaking, disturbing, and preoccupying issue, at least among the more shaking issues that have preoccupied Israeli society for several years. This is the relationship between the legal system, between the judiciary and the legislative and executive branches. It sometimes seems as if half of the people seem to be a fan of the legal system and the other half a fan of the government. Of course, that's not the case. This is often what the media portrays. But there is certainly a lot of inner sorrow, both in each of us and in the country in general, about the judicial system, and we pray about it three times on the day of the return of our judge, as the first and our advisor, and remove from it grief and despair. We say in this prayer that the situation in which the judicial system in Israel has not been reformed is a situation of grief and despair, and when will grief and despair be tried, that the redemption of God will return and the Zion will be restored, and let grief and despair be tried. Sometimes a person feels as if when the judicial system in his country is not programmed, he is a prisoner, he has nothing to do, he is in grief and despair, he is almost exhausted, and he may become really, really, oh, let's try to talk a little now to learn together why the judicial system is, why the law in Israel is an issue that so haunts us, so existential for us. So the Rambam at the end of the Sanhedrin Laws, the last law in the Sanhedrin Laws, the Rambam writes that anyone who discusses the laws of the Gentiles in their courts, even though their laws were like the laws of Israel, is wicked and as if he has insulted and blasphemed and raised his hand in the Torah of Moses, and the Shulchan Aruch ruled almost word for word in the sense of a law of wickedness, insulted, blasphemed, raised his hand in the Torah of Moses. These are very, very difficult expressions. This expression raised his hand in the Torah of Moses is a singular expression that does not appear in other places in the Rambam, I think . And probably the issue of when you go, when you have a trial, who do you go to? Which court do you go to? A court that what happens there, what happens in the world of law is according to the Torah. Or a court of the laws of the Gentiles and even the result will be the same even then. So our parsha opens with this issue. Yithro arrives and the first thing he talks to Moshe is giving him advice on how to run the legal system differently. He proposes a reform in the legal system, right? Moshe Yithro arrives and meets with Moshe and is happy about everything. What happened with the people of Israel when they came out of Egypt? Then he sees Moses sitting to judge the people and the people stand up to Moses from morning until evening. Moses' father-in-law hates everything he does for the people. Then he tells him what's happening? If it stays like this, we'll come to Tibul. So what's his proposal? Latrun's reform seems like such a bureaucratic reform. He tells Moses, transform the judicial system from a world of one man, just Moses our Lord, to a bureaucratic system that has a hierarchy. There will be the Supreme Judge, which is you, and there will be the lower courts under you. Ministers of thousands, below that are ministers of hundreds, ministers of 50, ministers of tens. Build a system. Why are you standing alone? There's no chance. Moses to judge the people alone. Really, it was just a little while after the Exodus. Now it's only Moses 40 years. Technically, it doesn't add up. What is Moses' argument against this? Moses our Lord says to him, what can I do? Let a people come to me and seek God. It's not such a claim. Let a people come to you to seek God, but it needs to be Somehow to get along, we think it is a very, very argument. So our story begins with a meeting between the people of Israel and the Gentiles. How does the Gentile see that the number system should be conducted? Jethro is indeed a good Gentile, but in any case he is external to the people of Israel. Darkness and wonder. We see that Moses accepts Jethro's advice. Moses does what Jethro says. Jethro says, go ahead and go on a search for brave men who fear God who can be judges. Start working on it and you will gather from all the people men who are living, men who fear God, men who hate the army, and then you will make 50 ministers of tens and judge the people at all times. How will it be structured? Jethro explains, saying, I have an idea. Is there a strategy here? All the big things will be brought to you and all the small things they will judge . That is, when the small judges, the Tsaritsa, need 50, they will not succeed, they will raise the ranks higher and higher. They will judge small things, you will judge big things. In fact, Moses does this and goes and gathers men who are soldiers, fear God, hate the army and create a system. A trial. After all that we said, it was just an introduction to how serious it is to go to a Gentile court to discuss it, so it's hard for us to accept that Yitro came to Moses and advised him on how to build a justice system. This could be principled advice, not just bureaucratic advice. Moses accepted it. And because we live in Yitro's court, we have Moses. It's a wonder. True, but you're right. But as we saw at the beginning, when a person goes to court, he really doesn't go to an event of wisdom because whoever goes to a Gentile court raises his hand in the Torah of Moses. Whoever goes to a Gentile court is called a wicked man who insults and blasphemes. That is to say, the justice system in Israel is essentially not a bureaucratic system that regulates what Moses said. Come to the sea to seek God. So if Yitro's advice was just advice, how do you build a hierarchical system? Come give advice. Then it's also strange. Why didn't Moses think of it? He couldn't think of what was worth doing. And if it wasn't just technical advice, then how did Moses receive it? So here we meet the words of the Holy See. The Holy Elshech, one of the sages of Israel in Safed, 500 years ago, during the time of the Holy Ari, Rabbi Yosef Kro Ramek, Rabbi [ __ ] went to the gathering of all the great ones. The great Elshech who was there wrote a commentary on the Torah called the Torah of Moses among the Israelites. He changed his name to the Holy Elshech. His commentary is very special in that he leaves no stone unturned. Every word, every verse, every context. And so it is a rather long commentary, it is everything, everything, turned upside down in it and turned upside down in it, completely destroyed in it. So here the new eye of the Holy Elshech caught a small but dramatic difference between what Yitro suggested and what Moses our Lord did. Let's look at the words of the Holy Elshech together. The Elshech says, "And Moses chose your men, your might." Truly, Moses our Lord is going to implement Yitro's advice. We say above, what is Yitro's advice? Yitro suggested that they bring the great thing to you. And what did Moses say to them? Moses said to them, " Bring the difficult thing to me." Moses our Lord changed one word of all of Yitro's advice. Yitro said, The small matter will be judged by them and the big matter will be brought to you. Moses said, you will judge the small matter, I will judge the hard matter. He made the big matter difficult. Well, what is the big difference between the big and the hard matter? Explains Aleshach. It is because what comes to mind is that the law of great wealth is not like the law of money that is wasted. Why is it called great wealth? If the law is distorted by great wealth, there will be a great loss. All the big matters will be brought to you before the supreme court of Moses, because when 20 million shekels are at stake, there is a lot of loss for someone, so who can judge in such a case? Only the wisest judge. That is what Yitro said. But money is worth a penny. Someone who destroyed someone's front wheel of a bicycle. How much is it? 60 shekels to change a tire on a bicycle. Maybe not. What is this, you are going to bother with? It will lead to the lower courts, the 50 shekels. A law is worth a penny. His loss is small, and anyone who is crazy about it will not lose. What is the meaning if There will be a mistake in the shop to fix a flat tire on a How much money is it? How many shekels does it matter? Then there will be a mistake. It's unpleasant, but it's not terrible. That 's why he said, "The big thing will be brought to you, the loss of his parents, and the small thing, the loss of a date. You will be judged." Today's legal systems in the world are built according to Yitro's advice. Today, in the Gentile courts, too, according to the sums of money in the lawsuit. That is, today in the Magistrate's Court, which is the lower level in Israel, let's say, you can sue for up to I think 25 million shekels. Over 20, I think over 25 million is already district. The Magistrate's Court doesn't deal with that. Even within the Magistrate's Court, there is a department within the court called the Small Claims Court, where it's up to about 30,000 shekels. If you want to close something quickly, you go and make the process go faster. You come in with fewer lawyers, less bureaucracy, and you probably go in there on the same day and come out with a verdict already. So really, what Yitro says makes a lot of sense. When tens of millions are put on the table, You won't bring this ear-spoon to the ministers of dozens because if there is a mistake then whoever is harmed is talking about a big event. It makes perfect sense to let the most talented judge in the nation judge high-profile matters, matters involving a lot of money. So far, Yitro's explanation. But when it came to fruition, when Moses the Rabbi comes and speaks to his judges under him, what should they do? Moses taught the truth and this is it because that is how the law of a penny is equal to a thousand gold bars. Moses the Rabbi changed. He said the division between the levels of the courts will not be in the amounts of money. Why? In the people of Israel, there is a rule presented in Tractate Sanhedrin: the law of a penny is equal to 100. The law of a penny is equal to 100. This means that the importance we attribute to the judgment of whose money. There are two people arguing about whose money this is. He lent it to him, he says he didn't lend it to him, he says he returned it to him, he says he stole it from him, he says he stole a little less. The question of whose money is a question that we attribute to the importance of the degree of truth of The world. And on the other hand, the truth of the world, the law of a penny is the law of 100. Whose is this penny? Who does it belong to? To Ruben or to Shimon? And here there is a difference between a difficult law and a small law, not between a large law and a small law. What is the difference? What about a person I judge, I have a lot of trouble singing, there is no difference? Okay? I mean, oh, someone is poor, you tell him what it is, 20 shekels, but 20 shekels can be half of his daily income, it is a lot more money than 1000 shekels for someone rich, so this is a but, it is parentheses, that is not the main thing, what is the difference, only between the difficulty and the substance of the law and the simple thing, because the simple law and known to all, even a large debt is easy, that is, the division that Moses our Lord applies in practice in Israeli law is not between amounts of money, but between a complex case and a simple case, between a case in which there are many sides here and there and it is difficult to decide what its law is and a case that is easier to grasp what its law is. So if a case of 50 million dollars comes to the ministers of the service, but it is quite clear who is entitled here And who is the debtor here? Says Moses, don't bring it up to me, what? But 50 million dollars. What? The law is clear, right? So decide the case yourself. But if there are two little children arguing about whose candy they went out on the street and jumped on and you really have sides here and there and you don't know how to decide, bring it to me. What? Moses, two children arguing about candy? Sure. What does that mean? The people will come to me to seek God. A seeker of God will come to me. This means that what bothers us as judges is really not that there will be silence here, that no one will raise everything too much, it is to find out what the truth is and to whom this candy belongs to this child or this child. The standard of judgment of the Holy One, blessed be He, who created the world, must apply here now, and if the ministers of tens or ministers of hundreds or ministers of thousands don't know, Moses says, please don't decide out of doubt, bringing it up to me is a difficult law, it is called, bring it to me, not as Yitro said, Yitro 's advice was generally accepted, Yitro's advice It was generally accepted because Yitro probably needed to come and tell us guys, get out of here, we can rest a bit with Moses, we can also let him study Torah, Moses will make you a system under you. Yitro needed to say that. He thought about it. But how do you tell the mother that the son's baby is two months old? Maybe you should put him in a pacifier? What? What pacifier? What? No, you didn't think about it? Didn't you notice that all your friends do that? Okay? I don't know what they do, but this is my son. Why do you think I would give him to someone? Yes. But how will you go to work? I don't know. Well, then let's think about it for a moment. I don't know how I am at work. Well, then put him in a pacifier. No. Why not? This is my son. I mean it might take her a week or two, it will get wet and she will fall off the mark and she will put him in a pacifier later. She herself didn't think of it . From her perspective, it is an incitement to heresy. Putting her baby with someone else. Moses says, What do you want me to do? They come to seek God. They don't come to manage bureaucratic matters. They come to seek God . What? And if a person comes to seek God from you, send him to someone else, to an official. What? What? Law in Israel is a system of bureaucracy. Law in Israel is the minister to Hashem. A story I read many years ago about Rabbi Mordechai Eliyahu Seto, may he protect us, that once upon a time, it seemed to me that these are the details of the story. Many years ago, he had a meeting with an important minister that had to be held, and before the meeting, he had a Chumash party for the Talmud Torah children who came to him, and it seems to me that the story is like this, and if not, then it's really similar. And before the meeting, before the Chumash party, they told him, " Listen, the minister can come earlier, and he has meetings later, and that's a problem. So we'll put the minister in instead of the Chumash party." He says to him, "What should we say to the minister? I have a Chumash party. The Honorable Rabbi, a minister in the government of Israel, came to meet you. Okay, so these children will go to another rabbi. Tell him that I have an important meeting. I can't cancel. Sorry, if he can't, he'll come at another time. And the meeting with the minister. Why was it canceled because there were some cute little kids who came with their five books and cardboard boxes to take a picture with Rabbi Eliyahu and have him say a blessing and success to them? But Rabbi Eliyahu, what does that mean? It's to seek God. The minister also wants to seek God, but also these children. And that in seeking God, there are precedents for a penny, according to the law. 100. This is the legal system in Israel. The legal system in Israel is not the bureaucracy of the legal system in Israel. It's the minister to a higher level that is called God, as the sages said. Every judge who judges a case, a true case, is elevated above him. The scripture makes it as if he is a partner with the Holy One, blessed be He, and the creation of the world. It says, "And the people stood by Moses from morning until evening." And it says, "At the creation of the world, and they multiplied morning and evening, morning and evening." Just as our Master Moses judged the people from morning until evening, so every judge who judges a case for the people is a partner with the Holy One, blessed be He, in the creation of the world. Well, and here the son asks, "So here it says morning, and here it says morning, and here it says evening, but what?" The essential connection? The Maharal explains in the path of justice, which is a path that is entirely concerned with law, with judges. The Maharal explains, the measure that created the world, our encounter with the Holy One, blessed be He, is the measure of His calling upon God when He created the world. right? The entire first chapter of the Book of Genesis, the name of the Lord, is God. In chapter 2, the name God suddenly appears. And about this, the Sages say, "The Holy One, blessed be He, wanted to create the world. The quality of justice saw that the world did not exist. He stood and shared with it the quality of mercy. That is, the creation of the world was truly in the quality of justice. Later, He shared in the name of being, which is the quality of mercy. What is the quality of justice with which He created the world, which is God? As the Sages say elsewhere, why is His name called "Shadii"? He said to His world, "Enough." What does it mean that He said to the worlds, "Enough is enough." There is a boundary, up to this point is the sea, here is the land, up to this point is the day, here is the night. Here is water, here is the sky, there are many boundaries. The Holy One, blessed be He, is the Creator. In creation, God created boundaries, and these boundaries allow the world to express itself. What was before the borders? What was it called in the Torah? Okay, come on. It's all there, just mixed up, a mess, without boundaries. These boundaries, where everyone has their part, allow everyone to bring their own. When the judges discuss true law, they lower the standard of justice from its lofty heights to our world. When Robin and Shimon are arguing about whether or not I should pay you for the tomatoes my cow ate in your yard? right? Is it tooth loss or not tooth loss and who and who is alive and how much do I have to pay you how much she enjoyed or how much she caused when they come to the judge with it they come we now want to find out what the Holy One, blessed be He, says about this case we come to Dayanu they say you are now continuing the creation with us you are continuing the world of the border that everyone has something that is theirs and that is not theirs each person has a special light of their money of their property, which only they can express. And when the judge says that he is ruling, that he is passing judgment, and says you will pay him 100 shekels, he is essentially stating that these 100 shekels should be with him. And this is truly a continuation of the creation of the world. Where should the light of God be through these 100 sacks? Ruben's or Shimon's? Whoever does so is certain that a penny is considered 100 percent. What is the question anyway? This is about the light of God. What and how do you know if the light of God will come through toffee candies or a million shekels? This is if the toffee candies belong to this child. This is what it should be. This is the truth of the world. And Moses our rabbi looks at it this way. He is a judge who judges the law of truth. They did not die and the Holy One, blessed be He, was a partner in the creation of the world. Now we will go a little deeper in the minutes we have left. What is the root of the difference between the laws of the Gentiles and the laws of Israel? This is expressed in the perception of Yitro. For example, this is one of the expressions that the law of a penny is not lawful. The law of a penny is a small thing. The law of 100 is a big thing. Therefore, with the great, we need to deal with the great. What is the difference between the citations of the Gentiles and the laws of Israel? This is Rabbi Kook, in eight files, shows us the roots of the differences. And it is very much related to the tractate that we study in the year at Bukma. What happens when there is a financial dispute? When there is a harm and there is damage or when there is money that is placed on the table and now there is doubt whose it is? It was a loan. It was not a loan. It was repaid. It was not repaid. It worked. It did not work. It is a keeper of wages. It is a keeper of free money. Like what he pledged, whose money is it? So the Rabbi writes This is how social punishments are, especially for financial bondage, meaning when a reformed society sets laws, there are punishments for financial bondage, for financial damages, theft, financial damages, meaning not only damages that your money deals with, but all damages related to money, theft, robbery, financial damages, loans, everything that has money on the table or property. The punishments are that social people, especially for financial bondage, have two mental sources, good and bad, that we come to deal with the determination of whose money, you know, says Rabbi Kook, the moment we come to deal with the determination of whose money, there are two parallel atmospheres that can exist here: a good atmosphere and a bad atmosphere. It may seem the same, but it is exactly the opposite. One stems from the recognition that it is forbidden to do wrong and that the one who does wrong must be corrected. What does it mean that he needs to be punished so that this good conscience is strengthened? I mean, the first side is the good side, that it's not okay for there to be bad things in the world. Anyone who does bad things needs to be corrected. That's the first thing. It is the second possibility that is bad. The second comes from a narrow-mindedness that the other man should not enjoy what is mine, that I should not touch what is mine because the feeling of mine and of the self is immeasurably strong and clumsy. We will explain when we enter the courtroom and there is Ruben and Shimon there now, arguing about who owes whom money. Now the question is who is the bearer here. Rabbi Kook says in the courtrooms among the Gentiles that the root of all law is the root of possessiveness, of the egotism of the debtor. I should not live without anyone disturbing me, without anyone reaching my limits. It all comes into my life and how I take care of myself, my self, and my own. What's going on there? The issue in the courtroom is the damage. The damage. There's someone here whose property was damaged. There's someone here who had money stolen. There's someone here who's been trespassed on. He needs to be compensated . Transportation needs to be fixed so that people can feel free to walk down the street and be sure that no one will steal them. Rabbi Kook says, what is this whole thing called? The root of this is bad. Because all the judges and the convicts care about is that no one hurts me. Do they care about the pest? not. He is not the subject at all. The issue is who is affected. The issue is that if I punish him now, tomorrow they won't hurt me or my family, and it will be possible to walk down the street without fear of being robbed. The concern is only for the individual's well-being, but as long as someone doesn't bother me, I must live in peace. Everything is fine under the law in Israel. What we want to fix is ​​not just the damage caused to the harmed, we want to fix the harmer. In fact, what troubles the judges and the Israeli legal system in its revised state is the moral status of the harmdoer. The spiritual state of the harmer. The situation now is more of a truth in society. Is society as a whole, what is played out in it, how it is conducted, the measure of truth or not? really. The dimension of the courts is also important, because this is one of the commandments of the sons of Noah. Gentiles must have a system of courts of law. So what do we do? It is slaughtered. Listen. It is not slaughtered for the Gentiles. It is in the order of the law that takes care of me and mine and the love of living and for myself. It is excellent. If it were not for a teacher of the kingdom who approved it, life would be fine. Otherwise, it would be barbarism. Otherwise, it would be lawlessness. Otherwise, there would be a whip in the streets. There would be order. It is more correct that there is peace. But the people of Israel demand more from themselves. When we say, "God stands in the assembly of God in the midst of God, God will judge," the Midrash says that the Holy One, blessed be He, says to the judges, " You know that I am sitting among you during the court of law. During the trial that you are now discussing in the law of the defrauded, the Holy One, blessed be He, says to the judges, " God, you have submitted to me. I am here. I am sitting here with you. I am with you all the time. The trial is deep. The Holy One, blessed be He, says to the judges, " I am the one who judges. No, you will say, 'In the end, this is a heavenly council that I am putting into your mouths. How will you know exactly what to say?' You want to read something that is slanderous. Look until God comes, both of them say, "You don't have it." A spirit from the highest heavens will rise upon him, from the highest heavens, dangling from the ladder. The Israeli who judges our law is the judge. This means a higher spirit dangles from above to the way of the judge, who, through the judgment made by him, will connect the worlds. That is, the judge at the moment he judges a case, connects the highest worlds with the lower worlds of the conflict. Ben Rub, Ben Shimon, with abundance that will continue from above. When the judge rules in a case, he continues abundance from above to all the worlds down to the lowest. He fulfills it. This is what happens in the beyds. This is what happens in a conflict between two neighbors. Where to hang the clotheslines? And are your clothes dripping on my clothes? And is your washing machine getting into my house? This little thing says, "The scum comes from the highest heavens, reaching the lowest places of two Jews who are arguing. Because how do Jews look at a conflict? Not about something that, God forbid, will get stuck in their lives. There is an opportunity here to find out through the judge what the Holy One, blessed be He, wants in the world right now in this case. We know what He wanted when He created the world, but how do I know what He wants now? That's what judges are for. That's why they call the judge God. Until God comes, both of them will come to an agreement. So we in Israel care not only about peace. The judge's role is not to create public peace. If the point is to make it quiet so that no one disturbs the other because each person's territory is important, it is clear that a penny is not 100% legal. Why? Who cares about the flat tire on this kid's bike? What harm will he do to the media? What demonstrations will he make? But a millionaire who now has to decide a case of $250 million, wow, that would be a mess, but there should be peace, so bring it to the highest court, where there should be peace. The Torah is concerned with clarifying everything through the law, what is the place of each person and each part of the world, what is the exact amount that it should receive. How is this done by judges? Rabbi Kook continues and says, all the laws that go forth without a divine source, suck from an evil source. And in all of God's judgments there is nothing evil in them, for everything stems from truth and righteousness as He Himself is. And the laws of the Gentiles largely stem from this gross selfishness upon which the political society of humanity is built. That is, relationships between people are often built on the principle of "don't hurt me, I won't hurt you," and let's build a society where I will be quiet, that no one will hurt me. That's how social systems are organized. That's how the country is organized. The laws are organized. Everything is organized. Whatever doesn't hurt me, mine, yours, yours. The sages say it's moderate in Tractate Avot. Some say the degree of Sodom, mine, mine, most important, mine, mine, mine, not that no one will come near, no one will touch, no one will enter me. Some say the degree of Sodom, explained by the Maharal in Nativ Gemilo, is " moderate," but in a second it spills over into the degree of Sodom. Why? Because when everyone is only concerned with my own poor, then this self suddenly expands, so I can take a little from it and a little from it, because in the end, the subject is me. The subject is what is mine. So the boundaries expand. When I close off areas like the game that used to be on the computer, I close off more areas that will be mine at the expense of others. That the entire culture, the entire legal system, is built so that they wo n't interfere with anyone living their lives in peace. And in general, there is no There is no vision and no truth and no values ​​by which we walk. What the rabbi is saying here is that there should be no fun on the street. When we now enter the world of law in Israel, a criminal. We care about this criminal no less than we care about the one who was searched. We need to fix him. We need to fix society. We want there to be justice in the Now that's all the rabbi is saying here, even if the laws are equal, even if it looks the same on the outside. In other words, go and check with your lawyer friend in the United States. Tell me if I now file this lawsuit in court there, how much will it cost me? He will tell you, okay. Check with your friend, a judge, how much will it cost me? The same thing. Even then, the Rambam says, raise your hand in the Torah of Moses if you go to court. Why? Because the whole soul is different. Everything is different. It's like the difference between when you see someone give someone a blow, then it can be for good. It can be for bad, right? It can be like this: he praises him for the name of God and it can be that he beats him. What's the difference? Many times, technically, there is no difference. You see by the look In your eyes, you see the atmosphere. Now that you are entering the law among the Gentiles, says Rabbi Kook, you will know what is happening? What is happening is the evil element, this is what is going on here, possessiveness. You look at everyone's gaze in the eyes and what you see is the private possessive element that limits reality. When you enter the world of law in Israel, you smell the scent of paradise, even though it is a really unpleasant conflict. The judge's job is to catch everyone and lift them up to place them in the courtroom. Friends, what is happening here is the demand of Hashem. You came here to demand God. What we will say now is that everything comes down from above and you all rise thanks to this little conflict of yours. Tomorrow you will be people closer to Hashem thanks to this conflict. You need to be broad-minded and be great people like Moses our Rabbi, who sought and found. Men of spirit, men of valor, fearing God, hating the army, being people like those who are there. That is their business. Demanding God is like I often tell guys before they enlist that halachic questions are An excellent excuse to call a rabbi. You have a halachic question. You won. You have an opportunity. Call your rabbi. But I can also find the answer in the booklet. Okay. If you have no choice, you will find it in the booklet. But if you have a choice, call him. This is an excellent way to connect with rabbis. A halachic question. So two people are in conflict. Usually, a conflict is not such a happy thing. I paint it as if there are flowers now. Years walk in the courtroom. Many times it is mowed. But really, everyone remembers this verse that two people from Israel come to discuss in the courtroom. This is to seek God. So they say, listen, this is unpleasant, but we have an opportunity here. An opportunity to connect with the measure of God in the world through the judge. The origin of human society, divided into nations fighting each other and not showing mercy, is still the source of guilt and the legal form. It does not come from the war against grief at all. Really, the general worldview of the world of law among the Gentiles is not at all a correction of the world. It is that small point of wickedness that exists in humanity that will not harm my little cake. And so if so, it turns out that not just in the State of Israel, Certainly in the last two, three, and one and a half years, the public, civil, and social system has been so shaken because of the legal system. This is really perhaps our most important issue as a society. When the prophet rebukes us before and after the destruction, why is the house destroyed? Much, much, much, it is because of the slaughter of the legal system, the prophet Jeremiah, the prophet Isaiah. Because we feel that truly the gate of the nation, how we as a nation seek God, seek G-d, go and see what the Holy One, blessed be He, wants from us, passes through the legal system. This is critical for us. We need a legal system. Strong, stable according to the Torah of Moses, according to the laws of the Torah, strong, that we, where the source of morality is in the brook of the grove, sit and in every city and town, seek G-d. The nation is already yearning for this. And so now there are two such blocs in the people who are bickering over this matter on the surface as if it is important to both of them and it is true that it is important to all of us. It is important. We have something inside Moses our rabbi that says, "Come to the sea to seek G-d." Our internal engagement in the legal system is existential. Of each of us, and not the general legal system, also in principle, how do we manage conflicts? Is the whole thing just what, how will they not disturb me, or what concerns even perhaps the defendants, is how the truth of the world will appear, how will the Holy One, blessed be He, appear more in the world? Should this money be with him or with him? This is completely real, this is a continuation of the creation of the world. So we accepted Yithro's advice and built a system, and that's how Moses, our Lord, entrusts his spirit to the judges under him, and at first it's not easy for him, but he goes on and does it, and then that's how there are many Moses, our Lord, small ones, small ones, big ones, in the people of Israel, and since then and to this day we continue to save the spirit of Moses, our Lord, thanks to Yithro's advice, but with its Israeli hue, with the help of God, we will be worthy of the words of the prophet, the answer, the judge, Yahya, at first, and the advisor, Yahya, at first. Ah.