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Beit Midrash
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The Talmud records for us that the great Mar Shmuel, the head of the Academy of third century, Nehardea in Babylonia, was walking across a narrow bridge when the person coming towards him honorably made way so that the Rabbi could pass. Later in the day, this very same person appeared as a litigant before Mar Shmuel in a case before his court. Afraid of being influenced by the courtesy extended to him by this person, by allowing him to pass first on the narrow bridge, Mar Shmuel disqualified himself from judging the matter.
While such standards of justice that are outlined in this week's reading are almost impossible for human beings to achieve, we all are influenced by great and small things that occur to us, and by previous prejudices that have been instilled into us by events and societies. Though justice may be blind, the justices themselves rarely, if ever, are able to obtain the necessary level of fairness that the Torah seems to demand. Yet, we are aware that the Torah was not granted to angels, but rather, to human beings, and human beings are never perfect and always have, within themselves, prejudices and preconceived ideas regarding policies and judgments.
The Torah set standards for us to try and achieve. It never demands the impossible from human beings. So, the requirements set forth in this week's reading are the goals that we must try to achieve. We must pick the best, wisest, least prejudice, most honest people of integrity, that we can find in our midst, and appoint them as judges and police. Yet, the Torah reminds us that ultimate justice belongs to the Lord.
Mistakes that we make here on earth, in the long run of time and eternity, are always rectified by Heaven. We should be comforted by this. The Talmud teaches that a judge can only judge what he sees and understands, with the human condition appearing before him. Heaven, however, has the ability to see everything, in terms of eternity, in terms of ultimate justice and fairness to all. It is without limited knowledge, therefore, that we are to do our best, and realize that ultimate justice is not done here on earth, but, rather, subject to the guidelines of Heaven. We can only attempt to create the best system of justice that is possible, within the constraints of human behavior and society.
Rabbis in Midrash
Lessons
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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.
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.
