ציון במשפט תפדה - פתיחה למסכת סנהדרין | הרב חננאל אתרוג | סנהדרין | תשפ״ו [1]

Kind: captions Language: en Peace and blessings. I felt like I needed to scream already. We are going to Jerusalem Day and yet I thought I wouldn't speak to Jerusalem. We will talk to Jerusalem later. I just want to start touching on Tractate Sanhedrin, which the Holy One, blessed be He, led us in this way. Only now, until now, Rabbi Danny has spoken on the issue. So let's talk about Tractate Sanhedrin. We are studying Tractate Sanhedrin, blessed be He, during this summer. Tractate Sani deals with Tractate Sanhedrin. We will call it this way in the Israeli legal system. From Tractate Sanhedrin, how the Torah wants it. How the Torah teaches us that the Israeli legal system will look. And like many great things, the foundations of our lives without the Land of Israel, we encounter them in a very, very partial way. Just as the Torah without the Land of Israel is in the rabbis or in the synagogues, there is no Torah, and since the exiled Israel is a king who is angry, there is no greater abrogation of the Torah than this. And also prayer outside the Land of Israel is right. A person must direct his heart. The Shulchan Aruch says that he should see himself as if the Temple were a true prayer. This is a house of prayer. We are working on it. We are fighting for it with Israel. And this prayer is because who is a great Gentile who is not close to God, just as God is close to him in all his priests. This is the prayer of the Land of Israel. A prayer that depends on the members of the Temple. So is the Israeli legal system? The legal system. It is interesting that this law is More of an expression of our Mishnah Laws of the Three Kings in the Torah in the Bible it says judges and policemen the legal system is certainly related to the full text you learn this in the first issues that there is ah until God comes and see both if we will write parshiot it is written or not read parshiot there is certainly a certain level of it is impossible to really judge without a blanket and a blanket is only in the land of Israel and if the Sanhedrin does not sit in the grove of the grove then the laws of the Sanhedrin are null and void a large part of the ability of the legal system we will try to touch on this a little not only why it is decrees it is written that we can live it in a big way precisely when we return home when we return to our lives then we can meet in the deep and great meaning of what what is Israeli law what and first of all try to touch on this expression judges in the Torah it says judges and policemen you will give you in all your gates from the simplicity what the law does not recognize faces takes a dwelling it is about a about judges that there are problems there are arguments between people sometimes relatives also Sometimes there really are dilemmas without everyone knowing the truth and in the court you know that the law is one of the most basic things. There is no human society without it. The first ones say that Shimon and Levi are harming all of Shechem because they have to because there is some rapist in their city and they are silent. They are not. They do not know a legal system together with a police system that is drowning in it. Not being a slave, not seeing, can harm brothers. So it is something. Existential existence is something very, very basic. But with us, thank God, it is also much more than that. We know that the people stand by Moses from morning until evening to seek God because it is not a written decree of God and it is in mundane language. It is because God will come to them. Seek God from holy language, which is the essence of the law that brings it together and the waters of God. So I look at the expression of the judges in the Torah. I think this expression appears twice. I remember the parshat of the judges. Judges, give you every Sarah in the book of judges. Oh, oh, and in what languages ​​​​the judges speak. This is what is written in the Book of Ruth. And we call this book the book that describes the hundreds of years between the period of Joshua to the time of Samuel to establish the monarchy in Samuel himself is a judge as judges The judges of the Book of Judges are really not the judges of Parashat Shofim I mean it is not written about them at least all of this is not written that they judged they sat in a court and came to them and knew with them and asked there are discussions in the first about Deborah how she would judge she is written about it it is written that she judged Israel so some of the first excuses that she was some kind of prime minister she was a head of the authority they were there are opinions that she was a court judge if a court and there are opinions that she is a sherat and there are opinions that they asked her but she is not she did not judge in the sense of a court she did not receive an appointment according to most of the first excuses did not receive an appointment she judged Israel in the time of all the judges judged Israel but at least what is written in the Bible at the time of the verses they have a lot of descriptions and a lot of arguments parashat and it is not written that they functioned as we know the judicial system the court system they served in the Sanhedrin and they came to them Debates and questions and answers They ruled the people of Israel in a completely different way They are called judges This is simple A return of the judges This is simple like that A nickname that you will receive from the people of Israel Even that it is that it is allowed Where is Samson the language of Israel and where is Yiftach the language of Israel They led Israel Judges is a form of a form of leadership Leadership of They were the sovereign in the people of Israel And this is different from a rest How is it different from a rest in powers Mainly in that a judge does not pass on his powers to his son Unlike a king whose powers are passed And the side This technical division is an expression of much greater powers and powers that are given centralized rule by the king But why why do we call them judges It is not It is not too complicated an issue Why do we call them judges Because the word to judge has a right It is used many times today In this expression In the title In the root Judge Laws There is in mathematics There is in physics There is in relationships I judge you I do not judge you It is judicial, it is a form of reference to the world. So we know that you all know, I'm just giving an introduction, an opening. I assume I'm not telling anyone anything new here today. I'm just repeating what the sages said. It's good that they publish the words of Chazal, that in Genesis, God created the heavens and the earth. All of Chapter 1 appears in the language of God. And the sages say the Jewish words that the Holy One, blessed be He, asked to create the world in the measure of justice. God is the measure of justice. See that it does not stand, it is a measure of mercy. Every second chapter is the being of God. And he said, "The name is God." And he said, "The being of God." And the name of the being is the name of mercy. The Holy One, blessed be He, created. He wanted to create a measure of justice. He walked with her. He did not stand, he was a measure of justice. This is a measure that we personally do not want. We want her to behave. Enter with your children before the law of justice. And your mercy will be revealed on your measures. And behave with your face before the law. This is how Rabbi Shmuel ben Eli asks to bless the Holy One, blessed be He, when he enters before and before, just as he determined that Abraham our father would conquer his mercy. As long as he behaved with us in the measure of mercy, then we do not want justice. We do not want justice. We want mercy. This is justice. This is justice. This is a negative concept. Justice is punishment. Justice. This is coercion, coercion, and God, blessed be He, asked to create the world, the measure of justice. So you understand that it is in a different way. Right. See, there is no standing. This is a request. When we talk about the sages, about the Holy One, blessed be He. What did he ask for? When we talk about the Father of Faith, the Divine Father of Faith, the Divine Father, is not something that the Father of Faith is. This is much higher. Right. If he asked for this, this is what will be. The more the Holy One, blessed be He, it is a more initial stage, so to speak. What comes first? Then the end of the act of thought. First, the most ideal world, the most perfect creation, the most complete. This is the creation of the measure of justice. But soon, the intention is complicated. Therefore, the Holy One, blessed be He, washed the measure of mercy with the measure of justice. He did not withhold. If the Holy One, blessed be He, wants something, it will be. Let it be. It is only a process. How do we get to a world that is entirely the measure of justice? We are busy here with laws. This is a tractate of laws. How do we get to this? We share with it the measure of mercy. The measure of mercy is a measure that allows a smaller world to exist. But it will eventually arrive. This is the dream. This is the hope. This is The certainty that this is what the Holy One, blessed be He, asked for, is actually the root of the creation of the world, that there would be the quality of justice, the quality of justice, and for them, the little person who experiences his life is afraid of the quality of justice many times because he knows that he is not perfect. The law comes to him with a claim, and the law comes to him saying, "It demands that he be." And we want mercy because we recognize the gaps and the long road that we want to take. We are not busy now with our weaknesses, not busy with the challenges of our struggles. We are busy idealizing the higher view of the world. The higher view of the world is the quality of justice. There are such expressions in the Sages: the law of the upper law and the law of the lower law. We call it the law of the cause and the law of the lower law. This is judges and policemen. Judges and policemen. The law of the sukkah mainly deals with coercion. Judges always go with policemen, so to speak, in most legal systems in the world. To distinguish the differences, our legal system is different. So the judges. The judges have no power at all. Judges are a few old men who sit around. They have no power. Their power is the policemen. The power of the legal system is that the executive branch backs them up in the prosecutor's office, in the police, in the criminal justice system, in the niche system. Therefore, what the judge said then is saying something. So he says it has no meaning except that there are policemen. Policemen are essential to the system. Among the people of Israel in exile, this certainly was not the case. That is to say, the entire legal system, the entire very partial legal system that existed among the people of Israel in exile, is not obsolete. The policemen are not policemen either. We did not have a law. The word law did not exist in exile. Law is a country. In a country, there is law. In exile, the laws were of The Gentiles. And there were really many laws there in their negative sense. Our legal system, the court system , relied solely on the internal respect that the people of Israel acquired, not those who sat in judgment. The appreciation, the encouragement, the agreement of the accepted them. We study the issues of the system. The court system throughout the exile was destroyed. They accepted them not only in a specific way now, even when they appointed a court. This is not an authority. This is not the power of the exile. We have been exiled for many years and this is something that the nation is ready to bend over and give to the judges. The judges are those who have the power to impose a law. This is coercion, right? Law. Law. Law. In the simplest sense, law is coercion. We don't let you do what you want. There is some minimum standard. The legal system, the legal system in every society and society is the minimum standard. We don't allow anyone to be less than that. There are spaces for free choice and every society sets some moral model, some moral line. Really, that's all I don't agree with. There are things that slowly and gradually and as a result of education and you can argue, but steal, let's say, in a normal society. Corrected at the most basic level, it will not be. They do not ask you. They do not leave it to your own deliberations. A state at least strives for thieves not to be. This is coercion. Supreme coercion by force. Even if the police force you to place the rabbi in a certain place. Our coercive ability. Our legal system. Our bloody system is very, very new. We are not going to injure and cannot simply kill. There are regulations that may work. Certainly not from the beginning. Certainly not from the beginning. Our legal system is in exile. As I mentioned, it is very, very partially. Very, very wounded. It is a pale shadow of what the Sanhedrin system is. What are we learning? We will also learn how to deal with exile because it is also critical. Right? What are the regulations of the sages and what is the Torah and what are the rabbis? These are the issues that you are concerned with at the beginning of the first chapter. But the ideal system is a system that speaks of something completely different. And this can be learned from the word "judges" from the judges of the Book of Judges. Or, " He asked the Holy One, blessed be He, to create the world of the measure of justice." What is the Holy One, blessed be He, to create the world of "judges"? Did He ask? The Holy One, blessed be He, asked for a world that has infinite abundance and infinite blessing in it, and this is a world that is all joy and all goodness and all greatness. This is not a world of punishments. The Holy One, blessed be He, did not, of course, ask to create a world of punishments, and after that, He will forgive and not punish us. The Holy One, blessed be He, asks to create a world of justice. This means that all this blessing and all this infinite goodness we will receive. This is a world that we will not receive any less than a world that is all kindness. We will only receive it in justice and not in kindness. What does it mean to receive it in justice that we, humans, will live on such a high level that all the divinely desired will come to pass that we will not receive favors because we will not need to receive favors and will not be shown kindness because we will not need to be shown kindness because it will reach us at a distance. The Holy One, blessed be He, asks to create a world from the knowledge of justice. This means that such a world is one that is all living the depth of the divinely desired, the depth of the divine meaning. So we do not need to share with Him the measure of God. What is the measure of mountains? The measure of Mountains is patience, it is to appreciate even, it is to say let's give him and processes and allow him to deal with his weaknesses and grow and let's forgive him and allow him even though he does n't deserve a world that the measure of justice is the measure of the highest justice. There is a lower measure of justice. From the lower measure of justice it is to come to terms with someone who tries to live small not to give him how come they don't give him all the measure of justice doesn't give how don't you give him justice it's with policemen and courts of justice it's kingdoms and four deaths a court of justice that whether you want it or not then it will be imposed on you but the supreme law the supreme law is what it is it's a law that doesn't punish you it's not a law that threatens you it's a spiritual life force such a matter changes the tractate of blows end of chapter one says that a Sanhedrin that kills more than one and seven years is called a Sanhedrin a murderer there are versions deadly and Rabbi Akiva says that if he was there he would be oh no he doesn't kill he would never kill a person Sanhedrin a connection that not many fulfill also conditions say so then there are criminals there are robbers you are very nice there are some methods like that How will such exercises cause the law not to execute, but if you are a court, it will be busy not executing. There are thieves, there are scoundrels, there are murderers, there are cruel and terrible criminals. If the Torah said that they are found to be executed and you are not, there is no world without law. There is no world without ah without ah for a state, a state is called law. Why is a state called law? It comes from the word law. Why? Because we cannot be together without law. If you are in exile, you don't need it. If everyone lives in isolation, you don't need law. Everyone lives in isolation, you can do whatever you want. You can disturb all the neighbors between two and an hour. There are no neighbors there. You can turn at a red light. There is none. You are alone. So there is no law. When you have to live in someone else. So either you erase yourself or you erase him. It is no longer called going out together. So what do we do? Then we do law. There is some kind of legal system, judges and police officers. Let it be given to you at all your gates. Why at all your gates? Because each of us lives within ourselves and we open Within us are gates. The meaning is where you meet with someone else? This is the gate. Where does the city meet? The courthouse is also in practice, there are many times in the gate. There are many sources in the Sages, and also in the verses of the Torah. Truly, a gate is a place where you connect with someone else. You have a wall. You are surrounded. You don't want to be outside. But you uphold it. So in order to be together, you need laws. Laws. This is someone who is trusted. You trust him. And he allows us to be together. Like, in order to get married, they write a written document. These are laws. This is not pleasant. Right? At the wedding, you suddenly read laws. What I have to tell you is this. This is the connection. This is the law. Where are we together? Where does the State of Israel exist? Where does it take place? In the mind? There is no physical existence. Why is this? This is existence in the mind. In the mind. In the heart. And what is the mind of a state? There is a law. What is the law of a state? Israel, like all kinds of others, will uphold the law. In your decision that you keep the law. In the decision of every citizen of the State of Israel that he receives an order. He likes it, he doesn't like it. The Prime Minister expresses David that or does not express opinions that go together. Go together. And when we don't walk together, when there is no law, then there is no state, may God preserve the law, it is a law that sanctifies all of us, and if someone is not willing to keep the law, then we will be extinguished, and if we keep the law, we will be activated, and so again, from the moral side of a society, to what extent is it capable of extinguishing, it is capable of, there are degrees that the more the people of Israel ascend, then also the dos and don'ts that are found, it may be that he activates, activates, finds coercion, why would he activate, because the nation is already so exalted, so knowledgeable, so alive, so pure, the upper ones, so it can be, so when Rabbi Akiva says that he would do that, that the filter should not judge, then what is it that doesn't need a law, needs a law, what are some that the Torah said that one should bring evil from among you, this is a commandment to clarify evil, this is a painful mitzvah, a difficult mitzvah, the mitzvah is done with love, but doing it is very obliging, so how, so how did I see the blessing of the future table in the laws of the Sanhedrin, he says, and I was very happy with what I saw, I have a high tree to ascend to, that Rabbi Akiva, I do n't now have the exact language of the length of the table? But in another language, I will say this: Rabbi Akiv says that judges are they who connect to this main divine thought of the world seeking to teach the world, the quality of the law. Judges in Israel, their role is not to be the law of religion, but to be the law of God. If I speak Hebrew, I mean, they are also a system that has policemen and they sometimes execute and sometimes they are kings and give women away, but that is their lowest level. They do not start there, as in today's legal system, there are academic claims or claims of knowledge. A judge also has to pass a test to be a judge. He also has to see that there are no six runners on the board, but there is such a condition. There are all kinds of conditions in the Sanhedrin of A that cannot be waived. But in Rambam, Rambam collects from all kinds of decisions and the rabbinate also rules on this. Halacha has seven A conditions. There are seven requirements for everything. Even if there is a court of three, even if there are seven conditions in a court of three, I remember them by heart. It is wisdom, humility, and it is complicated. Hatred of a scumbag. Hatred of a scumbag. Even in the time of Moses our rabbi, there were no people here, but at least that is what they say. Hates greed, which is a thing that needs to be legally challenged, a judge who fights legally for his money, then he is then disqualified from judging, then wisdom, humility, will show hatred of greed, love of truth, love of people, and a good name. In the Torah, it is written, "Men of valor," like this, "Yatruk" says to Moses, "Men of valor," and Moses our Lord says, "Men of valor," "Men of valor," "Men of valor," "Men of valor," "Men of valor," "Men of valor," "Men of valor," "Rambam," there are two expressions, "Men of valor," in the simple sense, it is a thing in the Torah, a commandment that they should not have a bad name, why did they not have a bad name because he is a man of valor who fights against his weaknesses and against his passions, there was no situation, but there is something much more prior to that, "Men of valor," It is to belong to the quality of law. It's not like you take someone and put them in a position and their power comes from the fact that they were put in that position . Now he has a title like this, he has an official appointment as a judge, and therefore he can, it's not like that, Mr. Real Israeli Justice. The Israeli judiciary is exactly the opposite, because he is a judge, so he is appointed like a king. What kind of king do we want? The laws of someone who has good people who are not public and who knows how to do tricks and in the end he becomes prime minister is not the leader you want. The leader you want is a personality who is a craftsman, right? Just like the prophet Samuel fought all his days to establish the kingdom, so he wants to elevate the nation, so that the entire nation will be royal, so that he can build a temple. He is trying to elevate the entire nation, so that every house will be illuminated by the light of the Divine Presence that burns in it. So the king you want has a servant who reigns and there are ministers, oh, oh, walking on the earth. A personality who is royal. A royal personality is a personality that is the entirety of all Israel. So a judge, says the Rambam, is someone who, like Moses, saves the market from the hand of the scoundrel. He has self- sacrifice. Well, what is it that Moses saves? You remember the Rambam, a teacher of the confused, who says that the first level, the basic level of the spirit of God in prophecy, of all levels, is Moses, who intervened in a quarrel between the Egyptian and the two men. He passed things on, and because of that, what did he seize? He seized a handful of good for it, and Moses saw and said, "Give it to me." The message is that there are among them this Israeli, the Hebrew man who helped him, I will not speak about him again, and then Moses, our Lord, who lived as an Egyptian prince in the best house with the best conditions, was a super billionaire in a house of slaves, and because he did a favor and came to save the market, he immediately withdrew, so he had to flee for his life, saving his life from Pharaoh. He arrives at the well of Midian there, and the shepherds are holding back the daughters of Jethro. Why did they treat them like that? They didn't abuse them in a big way. They followed them around. They played around. That's how it looks. He sends every day and today they arrived early. An Egyptian saved us from the hand of Horus. What is a man from Egypt? That's how the Rambam explains it. And this is the explanation of the verses. Moses our rabbi stood up to save the girls from the hand of Horus. It didn't happen like that. It did n't happen like that. It didn't make the Midianites laugh. An Egyptian man came and intervened. There were several of them and he was only one. And they were people with probably sprouts and fractures. This is a battle that went on. He stood up to save God. Oh, says the Rabbi. There is no one from the day that Moses stood up for himself. No, he can't remain silent in the face of Abel. He is not a judge. Who do we want to be a judge? Yes, who do we want to be a judge? This is the explanation of the Rambam. And this is the Shulchan Aruch. The Shulchan Aruch copies these seven requirements. This is someone who is essentially how he freezes the quality of justice in the level of his life. He stood up to save the market from the hand of Horus without a policeman. He has such dedication and strength that he fights against evil. It's like Abraham, our father Abraham, who came. The four kings and robbers and scoundrels have some kind of phalanx and they move from settlement to settlement and no settlement can compete with them and they are robbers and murderers and such a campaign of destruction The Torah describes it at length until the fall came to our forefather Abraham Abraham is the judge is the law no one appointed him but he rose up to save the market immediately Oshko Dayani The dayani that we want Israeli law are dayani that the last thing that has a name that also got the job the position this in the end he is first of all he is a judge himself as the Zwori teach us the Hasid is the governor he has his own internal self system a salt does not get a bad name for him not because in this case because he is not there is no possibility that he will get a bad name and then men of valor men of excellent valor of course men of valor men of valor that he is not he will not remain silent in the face of the fascism this is not a dip he pays pays the prices very heavy who is not who comes to save who is not silent in the face of the father who is not silent in the face of but who does evil and Bella and he rises up at Atris so then evil fights him evil tries To take revenge, but the person you are placing there is such a person that he does not teach or teach, he does not begin, so how does the spirit of the table explain the words of Rabbi Akiva? I would do that the dayan, the last thing he does, is punish this, this is already, this is already after the problem is that the judge does not kill one, does not kill one, for one hundred and seven years, because the dayanim who returned to the people of Israel, they grant spiritual power. I return to the book of Judges. Book of Judges. What did the judges in the book of Judges do? To explain Rabbi Akiva, I didn't say a topic. What did the judges do? They judged Israel. What do you mean by the tribes of Israel? The people of Israel behave in a lowly manner, in a manner that is completely out of keeping with their status . And the children of Israel did evil in the sight of the Lord. I don't need to congratulate you on that. thanks. And the judge comes, he has no appointment. He can be just someone like Gideon who defeated the Hittites at Gittite. People who fled in battle like Jephthah who was exiled to the land of the judge. What is a judge? He makes a judgment in his heart. He makes a judgment and he asks himself who the people of Israel are and he has internal evidence. He looks at it. He studies it. He studies it. He studies it. And he knows who we really are. This is the This takes place in the inner temple within him. This judgment. And he knows who we really are. And he will force us. He will judge us with the power of spiritual power. He will lead the nation. What are all these sins? All the failures in the Book of Judges? The people are ripe for a higher spiritual level. They need a new level. And they don't always build it. They don't always understand themselves. And they don't always recognize themselves. So then there is someone like that who listens and says to the people. Says no in words to you. The people are ready for their own sake. This is the quality of justice. The highest quality of justice. It's not someone who comes and hits you on the head, lifts a stick, and is at the top of their lungs. This is a man of spirit. A holy man. When you meet him, you have no choice. To grow, you must grow. In the book of Judges, there are those who are sometimes called the little judges because they received a few verses. You don't become small because you receive a few verses. In terms of the level, it could be that they are much greater judges because there are those who believe that the people of Israel needed to build a new level and they failed and collapsed and an enemy arose and out of the tribulation, he establishes salvation. Out of the tribulation, a judge comes and frees Israel. But there are judges who recognized on their own without waiting for torment. They are not sickened by torment. They recognized on their own what the new level should be built and they did not wait for the collapse. Then, out of a love-filled repentance, they led Israel. A judge is a leader, a kind of leader. Therefore, it is not inherited from a judge to his son. Because his father is of this level in serving God, there are things that pass. How righteous I am, how much I love Israel. It's not necessarily inherited from a king. It's a concentration of power. It's inherited. It empowers. But a judge is a man who penetrates deep into the soul of the nation. He doesn't just penetrate. He informs. He forces people to speak. He speaks. He leads. He elevates them. He's a true judge. That's what explains the spirit of the Shulchan Rabbi Akiva. Rabbi Akiva was in the Sanhedrin, so they wouldn't kill for more than seven years because the judges would lead the nation, educate the nation. It's written about a concubine on Givat Debbi Eliah. It says that when the Israelites entered their land, it went here and it went here and it went here. What did they have to do with the law to tie a sign on their waists and go out one day to Shiloh and one day to Bethel and one day to the companies and increase it? And they didn't do that. The nation scattered after the conquests and the Sanhedrin had to be taken to be the Sanhedrin. This is what the Dayanim are. This is what they were. They had to judge. To judge again is not a punishment. This is the smallest part of the law. In the law, it is the punishment. You hear a police count. So you say, "Great. They came to catch the thief." But the law only ends with the police. The real judges are like the police. Who are these police? Who were the police? Who were the members of the Sanhed? The first law. The sages say, "The police of the Israelites in Egypt. The police of the Israelites in Egypt are the ones who suffered the blows that were inflicted on the Egyptians. The police are the ones who suffered the blows in their bodies. Why do they do it out of love? They know who this holy people is. So they are the judges. The judges are the level. And when there are people like that, when they are the judges who lead the nation, they are busy not only sitting and ruling, studying the issue and saying, "Yes, listen to the evidence." In the end, if someone has done something serious, then there is no choice. We have to get him used to it. There are also such disasters, but it only ends with Rabbi Akiva. According to the explanation of the Aruch Shulchan. Again, I think it is simple. It is very true. He does not need my grades. He says, " If I were in a court of law, then in this place I would deepen my knowledge like this." Samson and like Gideon and like Yitbetcha and like Ben-Gira who judge Israel, they inform them, they reveal to the nation that you are not as small as you think. It is the same law. What does law mean? A law that sets a minimum standard and says you do not go below that. You do not go below. How can you not? So it is possible by force, it is possible with police, it is possible with punishments. And it is sad. Why? It is painful at least if not sad, at least it is picturesque. Because people can remain small. Only you forced them by external coercion or by coercion to behave not as they want. But an Israeli judge, the legal system, is not the one who scares you, it is the one who raises you to this height. Even when threats are used, Saul slaughters the cattle, says, who did not go out after Saul and after Samuel, will do so to the bekr in the war against the children of Ammon. It is clear that no one went out to war because he was afraid that his cattle would be slaughtered . Why is it clear? Because it is better for me to slaughter the bek who slaughtered me. If someone was afraid to go out to war because he was afraid To die, then okay, slaughter my cattle. It is clear that what motivated the people of Israel to war was Samuel and Saul. The life of Samuel and Saul. Why does Saul threaten so that no one thinks that he is the only one? As an individual, I can do nothing. So I say, there is someone who has taken command. So there is someone who will force everyone to be where I will find him. But a judge is someone who raises us up there. Who raises us up? So the sentences are like this. When there is a Sanhedrin, when there are neighbors in the grove of the ash, this is the answer. The judge has already been given a title in the sentence. He will redeem and sit in righteousness. Such a sentence is: First of all, what is required? What does it sit in? Where does it come from? The eyes of the congregation? The eyes of the congregation? What is the meaning? First of all, in the sense that there are people who know who we are, like the Rabbi, such observers of salvation. There are people who look and there, that's it. That's it. That's the sentence. As you say, you judge him correctly. Of course, I am a judge. I can judge him to a low place. And I can judge. I don't have to reveal it to them in words. I can reveal it in fact. I behaved like that, only that there is a right. You remember the answer? We have been judging for a year and we have already gone out at the beginning and we have knitted the disabled. We need to always remember this, which is the only blessing in the 18th prayer that this expression appears in, and ten of it is the gom and the sahaba. When we sit down, our judges are like a rabbinate and we advise as a rabbinate. Our judges are like a rabbinate. This is the level of such scholars, such leaders, such men of truth, men of faith, not just from positions as moralists. They did not receive, in short, the position did not give them the power. It was not the police who gave them the power. If we have already given power to the police, why do we need police when there are such policemen that when people see that we will deserve a little bit of a bit, then what will happen in ten of it? The gom and the sahaba. There are such people who carry all the burdens. Then we no longer need the punishment, because we are all becoming much closer to the Holy One, blessed be He, who wanted to create the world. From the lawgiver, the Holy One, blessed be He, who wanted to create the world. The judgment in the sense of the Holy One, blessed be He, the Creator of the world, he wants it and it will surely be. We are getting closer to this. It is clear that after so many years, then the world is getting closer. The blessing will be, yes, it will be in the law in the law. We are not poor. There is a situation where you are poor and you are confused. You are a child and you are going through crises. Okay. So all this is needed in the meantime. Mercy and grace should be given to you. The world is more superior. Isaac our father. The kindness of the fathers. We are a more superior world. The world must be created out of grace. It is to do good to someone until someone is already here. There is someone who is not good to him. You need to do good to him. There is someone you need to weave the world within the measure of justice. This is above all. There is no weakness. There is no problem. There is no distress. There is no poor person that you want to give up on or forgive. This is the very divine request that is at the foundation, even before the foundation of creation. Everything is the request from His name. Everything begins after this. After this. And this is His dream. We will not be poor. And He will forgive us and protect us and have mercy on us and give us what comes here and there. We believe that the world is the Torah. The world is the will of God and the Holy One, blessed be He, asked to create it. So then, who is creating it? Who is guiding it? These are the judges. Judges and policemen Rashi says it is advisable to appoint judges to inherit the land and specifically in the land what we mentioned earlier and the minister million also and the assumption that when there are laws but it is also practical I saw a I looked at Rabbi Leychal's book in 18 Fruit of the day he explains a this also in practice that outside the land a why specifically in the land because what is the legal system in the land specifically in the land why is the score in the trial a break in the crowd good today we know exactly that when the legal system does not try to answer the moderns then then there is agony and disability when they do not understand what the legal system is a force that forces the world to live the word of God. So outside the land it is arguments between neighbors. This he took from me and he drank from me and his cow came to me and you made him a tooth and a leg discuss outside the land. Yes we do not discuss outside the land. There is all of this you are not at all striving to lead life in light of the divine instructions and aspirations. Life is in the basement. What life is the four kingdoms governing this world. What despair is almost primary in any kind of public space at all This is the shteibel and the shteitel. This is the maximum of what you say. This is our claim. This is not a kingdom for a kingdom. There is another law. We need it too. We don't agree to accept that the world doesn't live. What and when there is a legal system in a country, there is a country. When there is a state, when the people of Israel return to Israel, then it no longer ends with your quarrels with your friends or with your neighbor or with the other side. This is how you lead a nation. This is how you build a world and a legal system. We need to establish a legal system that asks to hear what we are capable of, what is the wealth within us, where the nation is capable of reaching, and when there is a legal system that doesn't dream of reaching there at all, that has a lack of trust in people. When you see that people are such small creations, and let's not interfere in one's life, and let's not harass, and there is no truth at all, and there is no spiritual aspiration, and this is the most painful thing. Whether you say that there is wealth in something, let me live however I want in this, the legal system. This is the word justice. That's how it interprets it. It could be from the best intentions in the world. It could be. So what could be? So it's grief and assumption. It throws us into chaos, into so much pain. Elohim. This is because it is a handful, it does not extinguish. Because there are, thank God, Bati Midrash and there are salvation seekers, but it harms the chains in general. When they are leading and what according to there are considerations that then it will be exalted in the assumption then it is a kind of assumption as if to establish how to establish a judicial system it is not who must establish a who must seat a small Sanhedrin right you know does the Sanhedrin appoint all the courts of God or the Sabbath but but this is a commandment to us yes it is a commandment on the people who sit in Zion it is a commandment on it not who will actually do who will establish the infrastructure from which an Israeli judicial system will rejoice who will dream the dream who will surrender the soul who will ask to belong to this light to this prayer to this greatness from there it starts later already the ways if only a a a we explain why they are not good judicial system I am opening another floor here that I do not know if I want to enter into them a human judicial system is a judicial system that knows that it has many flaws it knows that it tries it steps according to the law of the Houses of Representatives of Knesset and Parliament and it is clear that the system of laws of a parliament is a human system of laws and therefore there are many mistakes and many short cuts and an inability to see the future and in any case also a lot of nonsense and a lot of a A visit is always human. We dream of something completely different. We are the ones who will come out of Zion. The Torah of the Word of God is an inheritance. We are talking about the kiss of the scythe. We are talking about a legal system that is not human. A legal system that is divine. We believe in this good and holy Torah. We are hunting there. Our legal system is supposed to say, it is supposed to say that this Torah is real. The king is the executive authority. The king takes the ideals of the Torah and tries to lead us there. He also forces me to do here and there. The law of the law. It requires life to be there. Therefore, precisely here, without a legal system, precisely when redemption is the ceiling of this prayer, it becomes much more painful in practice. There is no need. You need to look into this. Deep and internal books. When there is no A. When there is no A. Then there is a reason and a premise. And this is the Book of Judges. When there is no judge. When there is no judge, not in office. When there is no Onias ben Kenaz. Otani ben Kenaz. This is what is written correctly. And Ya'qub and the six Israel. How do the verses go? Who will open the Judges for us? Chapter 3. Lutania ben Kenaz. Then and judge Israel. This is the expression there. So Rashi brings Rabbi there. Tanhuma How did he judge Israel? He did it in the Beit Midrash. Read to us where is Othniel? And the spirit of the Lord will be upon him, and he will judge Israel, and he will go out to war, and he will give two hands to Cushan, the king of Haram, and you are two hands to Cushan, then and Tel Baruch, God bless him, and he will judge Israel. What does it mean to judge Israel? Then Rashi, this is a simple Rashi, brings only that brings Rabbi Tanhuma, what language in the year? Oh God said, oh, Moses is known, I knew something like that, which one? Then he says, oh, he studies O'Neill ben Kenaz, studied the book of Exodus, studied in the city, the book of Exodus, in the spirit of God. He needs to be a prophet to penetrate so deeply into the verses and find out the depth of the living connection between Israel and the essence. This is even when Israel sins, then they are sons. And this is not the debate between Rabbi Eliezer and Rabbi Yoshem Teshuvah, whether redemption depends on repentance or not. This is how he lived in the great rift, in the occupation of Cushan Reshethai, the king of the rivers, because because the children of Israel are forbidden, the rabbis of God, because of that, they forgot the name and worshipped the name, you accept the touch, who will we judge after this? This is also in practice, the judges. The people who stand up for us are people like that who had no role, maybe after that they had a role, they also penetrate deep into their hearts, they are capable, my brother, maybe no one knows them, maybe no one knows them, but they are our true judges, because they are, This is faith, this is it needs someone to believe in me, someone who believes in me, faith, this is not someone who knows who I am, he lives, he lives what is in my heart, so then what is in my heart stops being in my heart, he becomes relevant, he lives even if I don't know he lives again, someone who lives me, who looks at me, looks, it's not what he thinks, yes, he lives it, he really connects to these deep inner places, what is in our hearts, it's not knowing, it's not that you couldn't quote paragraphs, this is his very life, so he is the judge, the judge, these are the judges that we want for our judges, people who came first, there, everyone, we hear the nation without talking, and when there are people like that here, then there are a million, not a few, so they say, yes, they give us power, they are law, this is power, they force us, but by the power of their holiness, when you are with them, you cannot be a [ __ ], you cannot be small, there is someone like that who really knows who I am, so I, so I, so I believe in him, so I add to it, so I am like that, so he gives me power, he forces me, he raises me, he forces me to grow, like that, he forces me to fly, it also reminds me of, oh, you, Samuel The people of Israel say we want a king and he will do a great thing, the sons of Samuel and the Lord says to him not you what have they done like me because Samuel takes the people and forces them to reach some high altitude such that all of its hands are holy, the Lord is among them, he throws us up many steps and there is nothing to do when you have Samuel you cannot be small you are not because you have a judge is there someone then our judge replied where does this come from it does not start with the police our real system there are courts of justice, there is sometimes some evil that needs itself the book of judges this is long periods that the nation has to go through stations the nation has to build within it stage after stage of life forces and within the foundation the Holy One blessed be He saw righteous people standing and planting them in every generation and what the Midrash says that the Knesset of Israel which was likened to a dove and righteous people without wings a dove without wings this is this is very sad this is very dangerous so it has wings the wings are not the dove. The dove is this but there are righteous people like that, there are judges who are the eyes of the congregation. The eyes of the congregation the eyes of the congregation These are our eyes, they are also the eyes that see us through the eyes. It's about the eyes. You see the world through the eyes. You can look into my eyes. So then the eyes of the eyes look into the eyes. No, they don't float, they're not detached. They are the people of deeper science. They really know who we are. And when they know who we are, then we also begin to know who we are. And if there is a Rabbi Akiva like that who sits in the Sanhedrin, then the Sanhedrin won't kill. No, there won't be. They will be scoundrels. They won't reach such a level of wickedness, such a level of moral collapse that they can afford to commit an offense that people are killed for at home. This is this internal operation. This internal operation. When we talk about the seven in the first tech. When we approach taxes, what are we facing? Much more before any practice. Much more. Everyone really. The debate. Look how it drained. Look. Rabbi Ze'ev used to talk for decades about the blasphemy of the Ministry of Justice. And it was. He had to understand well what was so burning for him. Today, it has long since left the rooms. Today, it is clear that this is not a debate about who is nicer and who is more moral. This is who. Who are we? There is a God in whom there is no God. We are just a country that is trying to be good and moral. Or is there some completely different divine request here? This is what stands behind, before, and within the entire debate about the legal system. What is it? It is not a moral debate, theories. At least it will not be decided. As long as the debate is only moral, then it will not be interesting, it will not convince, it will not succeed. We will not succeed in leading any legal reform because we will succeed in achieving coalitions that will make the overcoming clause. That is, they will dare to fight back. We are talking about your sons, your sons, your sons. This debate is over. Only there is a moral level that is clear to everyone that it is higher and truer and more honorable, and from this we ask to join, not bow down, not surrender. The people of Israel are difficult to subdue. All the tribes in the people of Israel are difficult to subdue. Thank God, with a very good people who are a people who do not bow down. When I grow more, an internal request, a request of ours for ourselves. I am talking about myself. I wish we would deserve to want to be judges, judges in the spiritual world. The privilege of belonging more and more in our lives to the Holy One, blessed be He, who created the world. The virtue of justice. To touch these places where all the abundance and all the goodness is. Because I am there. Because I am there. The road is long and tedious and steep and sometimes seems blocked. Right. Without this, there are no shortcuts. Someone who believes in the people of Israel is only if he believes in himself. Someone who can look through all the complications of the people of Israel and touch their deepest places is only if he has managed to see all its complications and not be disgusted by them and touch the places that are close and sweet. To draw pure water so that everything will be refreshed and advised. After that, he can go and believe in others. Someone who does not love himself will eat others. Someone who does not believe in himself will eat. Someone who does not go through these processes. So it starts much, much, much before the political struggles. They are also important. He does not disdain them. And if they succeed in changing them, then that is what is good and what is pleasant. But it is clear that what the nation truly desires and if we do not give it such a response, then it will continue even if we succeed politically in making intrigues. The nation does not ask for a conservative Beit Midrash. The nation asks for Judges and police officers, look, they ask for the justice of the law, what does the law ask for in a trial? In charity, they aim to hear what is inside. And if you are just a conservative or liberal administrator, okay, this is a secular inquiry that leaves us all small. And the question of whether we will do this or do that or keep it is a discussion that should not be disparaged. But they are not. This is not our discussion. We are the Beit Midrash. Men of Torah do not come from this place. The nation is begging from the disabled to be resurrected. They are people who know that it is possible to establish a kingdom of priests and a kingdom. In a kingdom, it is possible to manage systems of life, systems of relationships, systems of work, systems of life, profession, a state. We can establish a balanced state. The word of God is that the law, the courts are not just wheat. You keep the Sabbath and how you cook and how you brush. This is very, very critical and important, and not just in disputes about parking. Your dwelling place is very, very important. In places. How do we manage this world? What is a state according to this world? How does the world come from? Yes, this is how we return to the days or are equal or instill the deeper divine thought of how we are sons of our father Isaac. It's true, like the Gemara Pesach, that days will come when Abraham will no longer be able to help us, Jacob will no longer return, and only this power of Isaac, that he knows who we really are, oh disciples of Isaac, sons of Isaac, I wish where we are and where Abraham and Jacob are, but this point we enter the tractate of the Ba'urim that we are reading here from this tractate is how we take this divine eye above all, it is the giving of the Torah. It's true, the Midrash says that the giving of the Torah is wrapped in laws, the Torah, the Torah, the Torah, the Torah, the Ten Commandments, the Mount Sinai, it begins from the side, from before it, it begins from the side, that the system, how how is the judicial system, when it comes to asking God, the silent request, the people who are all eager to hear Moses, what is it, will come to you with asking God, what did they stand on from morning until evening, they said, when the halakha touches the judge, what is God, how does God touch my life? This is what they taught in the line of Moses, this is what every little reason they sought to run to Moses, such judges, Moses, every judge, is the continuation of Moses, right? We are close to this, too, we open it and write Judge from the beginning God has great knowledge We rule at least in the courts of the synagogues To crush a young woman In this dispute that judge from the beginning is someone who will be happy by someone who will be happy by someone who will be happy by the word of Moses our Lord or or all of Israel And this is already not touched upon later With the help of God In any true law Moses our Lord sits there So the status of Mount Sinai begins like this The Torah So this is how God arranged the parsha that immediately before it The parsha that Yitro and the parsha that immediately after it These are the laws that make laws before them In the sense of Baba Kama The parsha of laws is mainly concerned with Baba Kama and how relationships are conducted How do you bring it down to life Or or something much more correct How do you bring life to this eye So it is not someone who makes order Order is definitely important Order is important Remember Rabbi Khania ben Tardion Abba prays to Solomon that the kingdom that is full of teachers That the kingdom of man will see life in vain So policemen It is also important Laws confused and small and low Without it there is no Without it there is no law There is a country Even when we have not risen to greatness This is by the way In the book of Judges no There were hundreds of years we didn't have a state in the entire Book of Judges. There is no state. We are not ready to be together without judges. Another judge and another level that is divided. Another level. A judge is decisive. He rules. A ruling. Who is this generation? He doesn't write it and he doesn't say it. He simply lives it. When someone lives us, we become like that. Who asks us? Who is this? It pumps energy that flows in our blood and masks us in ignorance. We say yes. We are able to be. Yes. We are able. So there are hundreds of years. The Book of Judges until they establish sovereignty deep in the Book of Samuel 1. It begins in Sheol. Only then. It is many years after Samuel judges Israel as a judge. Only then are we in this. Today, thank God, we are. The Holy One, blessed be He, decided that we have a state. The Holy One, blessed be He, decreed that we are ready for this. But it is a complicated subject. How are we together? Not in a wave. We got along together. Because our unity is with this people. Tell us how our unity is. It is a belief in the ability to live this world as God says. All the details of life are in this state. A state deals with the state in every detail. It leaves nothing behind. It's communication and sewage and ignorant gossip and foreign relations and endless issues. You have to live the world in a big way. It does n't work out. You can become an ascetic or retire in your town and not waste time on nonsense. And it's a matter of taking this world in a big way. And we establish three things from the world. It stands true for truth and justice and peace. The Mishnah is there at the end of the chapters. It's a matter of what the Mishnah stands for. So again, you can understand justice because without it you'll be in the sacks of your ancestors. It also needs a judicial system. I know why. Every democratic country that has sold the law is not mobilized to draw the line. So here we're talking about everything completely different. Again, these are the more internal concepts of the Holy One. We talked earlier about Torah. Torah in exile is Torah. You study Torah. How many great men of Israel are there? But there is no Torah. There are no prophets. There are no conditions Thinking about Jerusalem, we are getting closer now in a few minutes. Today, Jerusalem is getting closer in a few minutes. So we say thank you, too. Thank God, there is sovereignty over the city. This is already a huge step. But we certainly will not remain silent until, with God's help, a house of life is built. To the water. So, so, so, so, prayer, Torah, and law are concepts that are in exile, and we will not ignore being in exile. It depends on each of us here. It depends on everything together. We, oh, I don't know if we won't get a talisman for this, probably not a concession, not that, but someone inside of him wants to believe, yearns to learn the Torah in greatness and to learn the people of Israel in greatness and to create the connection. One connection is the Tractate of Tzanit. Tractate Tzanit is not concerned with how to observe the laws, but with how to observe the body that is responsible for what, how the people live these laws, therefore also the removal of the full Sanad in a very, very unusual way, quantitatively in many Haggadahs. As you have seen, not only is it a part of the chapter that is concerned with clarifying the inner world of what is Malchut in Israel, what are the many issues related to kings, Malchut, and the orders of these dingats? This is a tractate that requires a lot of introspection. It gives the ability to open worlds and awaken. So that we have a blessed summer. We are already deep in the midst of an approach meeting with this great pillar that, with God's help, we will be partners in the great enterprise of building Israel. May you be blessed with all good things.