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Thus, the beracha seems focused on the return to authentic and honest Jewish jurisprudence, which had existed from the time of Moshe Rabbeinu even before Yitro came with his judicial recommendations (see Shemot 15:25). However, the beracha continues: "and rule over us, You, Hashem … King who loves charity and justice." What is the connection between just human judges and Divine rule over the world?
The word shofet can have three implications. It can be a reference to Hashem, the Judge of the whole land. It can refer to a judge in court. Finally, it can refer to a leader, as we find in Sefer Shoftim, where the "judges" were, first and foremost, military and/or political leaders.
The word yoetz also has more than one meaning. In the beracha and pasuk in Yeshaya, it is parallel and thus similar to a judge. It can be a leader, parallel to a king (see Micha 4:9). It might also be a reference to Hashem, based on the phrase in Yeshaya (9:5), "peleh yoetz, kel gibor." The word Elokim once again has the same three meanings, as the Rambam already points out in the Moreh Nevuchim.
The idea behind these "coincidences" is as follows. The task of the sovereign in the Jewish state is to represent the Kingdom of the Heaven and to act based on the Jewish principles of justice, and charity. One of those functions is to set up a Jewish judicial system that is based on these values. The judges must also see themselves as emissaries of this crucial goal. If they act improperly in the fulfillment of their task, the chillul Hashem is immeasurable. The dayanim must always ask themselves if they are living up to the model of justice and charity that Avraham taught the generations after him (see Bereishit 18:18-19).
As we often do, we pray that the dayanim who serve on our courts (Eretz Hemdah-Gazit) will live up to the lofty standards envisioned for dayanim. In this way, we would be adding one more step toward the fulfillment of the beracha asking for renewed justice and a Kingdom of Hashem felt and enjoyed by all.
Rabbis in Midrash
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P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
D'varim Judaism’s Social Vision
Re’eh
Giving is more than an act of generosity—it is an essential part of human dignity that belongs to everyone, rich and poor alike. The ultimate goal of help is to empower others to stand on their own.
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
