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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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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.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
