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Midrash Raba Mishpatim 1 · Rabbi Benjy's Shiur

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  Midrash rabba parishat mishbatim.
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  So interesting, the concept of being able to be a chafet, a
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  judge. Seriously, how can human beings
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  judge when we're so limited in our understanding and in our
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  ability to know all the facts? And so the Midrashic tradition
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  here weaves an interesting line through Hashem judging and us
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  judging to read, I think indicate the divine nature of
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  what it is to judge others. And we learn a lot from how
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  Hashem does things to how we are meant to judge people.
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  So for example, in a very long opening midrash, but towards the
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  very end of a long peace, amari lahema kadosh baruchul Israel,
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  Hashem said to the Jewish people, kashem shaniyah holla
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  alvaret adin al Hamad. Just like I am able to go beyond
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  the rules and punish the nations of the world harshly.
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  Those who hurt you. I mean, I can do what I like and
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  I don't feel I could. I don't have to follow the
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  rules, but I need any mavi. But I don't, I don't do that,
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  but rather tofess I need badin. I hold on to the set rules of
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  justice. And it's based on the bosookin
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  that we normally see in the opening of the Midrash, which
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  we're not going to cover now. Kah atem lautitzu hotzladin.
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  So should you, with regard to the way you act as judges, not
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  depart from the parameters, the rules, the the structure of
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  justice. Shenema, Vaella, Hamishbatim,
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  Why Vaella And these these exact laws are to be followed
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  exclusively. They may not be circumvented
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  even when the judges might feel it's OK to do so.
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  So what's the midriff telling us?
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  Don't allow yourselves to react with anger in judging one's
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  wrongs, but rather act as Hashem does and love justice.
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  The the whole ability to judge must be recognized as emanating
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  from Hashem. Because if we start thinking
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  that we are in control ourselves, then all chaos can
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  break loose. And I think that's the
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  connection to the next midrashic piece, the he, the Madras says,
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  what is the connection between the end of parachat Yitra going
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  up on the altar in small steps and for Eila Hamish Batim.
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  So says the Gemara says the Madras, the he ever tancha
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  kanima Yamagula that that that was the nakedness of the priests
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  really revealed if they would climb the steps to the to the
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  altar, it wouldn't because they had trousers on.
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  So what's what's the connection and what's really going on
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  between these two, these two pieces?
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  Ella amarabi Avina Avina says something very beautiful to
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  shame. She is here Kadosh Baruch at the
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  Kohanim, just like Hashem warns the Kohanim.
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  Shiloh you POS impaciot gassot, don't take broad steps to get to
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  the top of the altar, but should walk with the shortened steps.
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  Kar, he's here, kadosh baraku at tadayanim.
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  So Hashem warns the judges, shallot siat ghasat badin that
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  they should not take broad steps in judgement either.
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  The judgement should not be reached swiftly and recklessly,
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  but again with care and deliberation, again weaving this
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  sense of there's a real danger when human beings sit in
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  judgement. We know from later on in the
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  Parishad, the judges are told that it's repeated into Varium,
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  not to take bribes, not to get biased.
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  It's a it's a really risky occupation and the Gomorrah
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  talks about that. When the judges sit, Hashem is
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  present with them. Again, it's all these safeguards
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  around the judges and how they need to be thinking when they
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  sit in judgement. Yet they might have reached the
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  pinnacle of a legal career or halachic career back in the day,
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  but the dangers are there and they have to think how they act
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  and take the initiative from how Hashem behaves and they have to
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  them apply it to themselves. Take care, have a great day.