Drain the Swamp and Root out Corruption with Rabbi Aaron Dovid Poston

[Music] bait midrash welcome home to torah a warm welcome the warmest welcome you can ever imagine we love you being here in the audience in the audience in the in the bay midrash and as well as those on skype and whoever is watching this afterwards one of the goals we want everyone to do learn go through is to learn torah wrong learn of course learn torah learn hebrew right so i want to remind you that in the description box below there are links to the the website where the original source sheets are posted please for your sake right follow along keep a finger on the place it's uh it'll do your it'll do tremendous good for you we're in parashat's shelf team now i want to give a little bit of a caveat we're going to talk about very contemporary issues with um law and justice with funding or defunding the police at the end right it's going to come up these issues that are facing i think not just american society but society all over the world um anarchy antifa whatever you want to call it we're going to be dealing with those issues because parashat shofting begins with the famous verse right judges and officers shall you appoint in all your cities okay now this is specifically talking about everything the torah is talking to the jewish people right but it's also getting a message across to the world isn't that what we are right the jewish people are god's ambassadors right that's what israel means yashar el or the name for an officer for a um ambassador for a minister sorry a minister okay we're the ministers and in order to get to god the word yashar ale right to go straight to god so on a certain level those who are jewish are watching know they have a will called a direct connection right and those who are not jewish have some additional barriers that's all now you can remove those barriers just like the jews are here to remove their own barriers we also have barriers everybody has to work on themselves on whatever level they're on and god is not prejudiced put it that way he might be a zionist but he's not prejudiced okay so if every city in israel and we're supposed to teach the world we all know one of the seven noahide laws is setting up a system of justice there's a tremendous amount of wisdom and knowledge that the non-jewish world should be able to learn from us but the truth be told we have to do it ourselves right we have to worry about ourselves and do it right and through doing it right there'll be peace though whatever influence we could share with the world right by doing it right it will have a profound impact on the world okay so the first thing that rashi mentions and we're going to talk about rash in a second let's talk about the clear car what we use here as the outline for the discussions is the clear car and he's quoting the pussac as i just mentioned shofting the showtrim are the judges and who are the shot they're the officers so right away you know that you need officers you need enforcers so not only the judges discussed here that you must have them you must place them you must appoint them but you also need enforcers as well and but the rest of the verse goes on and says right god is placing in all of your cities now how eric israel is divided up is according to tribes and according to the tribes you have cities and every city has to have their own baked in court and justices and then it goes on and says and they shall govern the people with due justice meaning they should govern govern they should judge the people righteously that's the verse now the clear car has a few issues okay in number two of my sources in english it mentions a following let's say observations by the cleo car mentioning these observations we're supposed to understand these are questions these are either anomalies in the text where it's a drusha the darshaning out meaning there are lessons that are to be unraveled okay so one of the things to pay attention to it says in the beginning you shall place over you which means you as an individual and then it says um the shaft to o it says the shaft the shaft too the shaft to then as a result they will judge the people so you're placing over you personally which is very strange because the latter part of the verse is not consistent they're going to judge the people why doesn't it say they're going to judge you that's the first question he wants to know how come it's not consistent where it says shouldn't it say they're going to judge you as as in the beginning place over yourself so um that's the first part and then he says the word uh the shaft too means that they will as a result judge the people he claims that wouldn't it make more sense the ish patu that they will like they should then judge the people like future tense as a result of you placing them over yourself so to speak by pointing them then they're in a position to judge the you know where they should be future tense where they will as opposed to present tense meaning we're going to call it hodatavarim it's just an information a piece of information it's not a command it's just a fact that they will judge the people justly okay so foul is you're going to place them over you and as a result they will judge others they will judge the people as a whole and that is the first paragraph pretty much now beyond indianhood the way he explains it is the following in order to understand it that that verse is actually commanding those who are in a position to nominate candidates or judges for the position of being a judge shapaso le michieres si pegbiodo limanos dayanin so for example in america the president of the united states puts up as a nomination a supreme court justice in many cases a judge is even voted on by the people but in also many cases they're appointed okay so if you're in a position whether it was the president or one of these other people who can appoint the judge what is likely to happen i'll tell you what's likely to happen the person who appointed the judge is likely to always be in favor in the eyes of the judge therefore it opens the avenue for corruption right this parsha is dealing with specifically as the cleokar said it it is dealing with a command to those who are in a position to appoint a judge that the person who's in a position to appoint should appoint them that they should be able to be over them meaning the judge is over you above you and that you're not in a position to um the word yahi fenu really means flatter but we're going to use the word corruption right that is another concept even though the word literally means flattery the flattery the showing favor is towards the person that appointed the judge and therefore this is one of the 613 commandments you're not allowed to be in a position to flatter you shouldn't flatter people flattering means there's nothing wrong with um you know showing people your appreciation to put them up you know and compliment them but when they're strings attached that's the problem okay when you flatter somebody with strings attached that's a problem in other words to show appreciation and explain how much you appreciate them and talk about their good points that's if there's no strings attached that's appropriate that's kosher right when you really mean it so that's the problem here that people will end up appointing judges so when you appoint them you must be without strings attached okay no favoritism towards the person who appointed and that's why it says literally place them over you over you upon yourself the nimshok bizet and as a result a consequence what extends from doing it properly kal verhoemer meaning even more so she is pathetic as a result that you know these people are totally honest judges and they're not going to show you flattery because they're not that kind of character they're going to judge the people as a result favorably meaning not favorably as i should say righteously they're going to judge the people truthfully righteously without showing favoritism we're four lines down um these people who you're going to appoint as judges they're not going to show any favoritism to you the khal the home or the they're not going to show any favoritism or corruption towards the people and that's why it says the shuffle too and they will not a command form but as a whole to barim as an information purpose uh they will judge the people los angeles just as letting you know this is what will be and yet that will come out as a result logically okay and then he goes into the cleocard live 400 years ago and he says what happened 400 years ago in his day he says not the way they behave in our lifetime in our generation that anyone who has the ability or in his um it's his job description to appoint judges shakomi asher sipek biado limanos dayani anybody who has the ability to appoint judges boy rare low he chooses krotho o miyadao either relatives or people that he's familiar with he knows them they're in the same political party right he's going to talk about not just relatives but maybe people from your city people you have camaraderie with donald that when this person whether the president united states or the person is in the position to appoint a judge it's as if it's like you wink your eye right i'm appointing you but you know that when i'm in trouble you have my back right this is called corruption okay it's similar as if he made a condition with him a pact explicitly even though he didn't but this is the way it works in in the corrupt political world on condition that the person would show favor to him the know you seem and that's how they did it 400 years ago the nimshak nizah and what comes out of this as a consequence as a result um that when they judge the people they're also not judging the people truthfully righteously a feeling you know what happened to someone who's not a um a person of the city or a relative people who are very distant from the judge maybe he's not in the same political party the result is they will not judge them righteously or truthfully the truth is the judge is required he needs to judge everybody equally fairly shallow yo mulo so that someone could not say to him now just imagine a court has a gallery there's people who watch you know if you're a law student maybe you sit the whole day you want to watch a court in session you're a lawyer so you're watching and you see case after case can you imagine the exact same case all the variables are the same except one is his relative the judge is relative and one is from a different city or he's not of the same political party so someone says to him you know i witnessed la benirecha i witnessed i watched you give a verdict handed down sentences to your own relatives or people that i know that you know or even a person of your own city these are you know these are examples but it could be your own political party i i saw what you did vlog shop but right now i'm watching you at meshana bedin qazet you gave a different verdict to someone else it doesn't make any sense to me then you know that this system is corrupt there's no justice and that's a big problem so the next paragraph begins like this the al derek haremez yesh lafaresh by way of ramez means a hint there's a deeper understanding in these verses by the actual word we've discussed this before any time in the five books of moses that the word the people appear rashi says that we're always talking about the reshayim the rosham are the evil ones other places rashi actually mentions these are the heir of rav the mixed multitudes another place he says they are the inferior ones the inferior ones the heir of rav these are all the same they're all reshaying they're all evil and that's what he says every place you find the word we're talking about evil people like raj explains in numbers go to numbers chapter 11 verse 1 it says the people were complaining you'll find this on page one number four the people were complaining the people were complaining look at rashi the people were looking to complain the word the people is used only in reference to the wicked now when it comes to hashem and his relationship with the jewish people as a whole he calls them ami my people as he says in exodus chapter 8 16 um sen send forth my people okay my people another place in michael chapter 6 verse 3. my people what have i done to you as opposed to this evil people you can find in jeremiah chapter 13 verse 10. okay let's continue we now understand the word as to mean the evil ones and ghazal tell us in perky vote this you can find in chapter 1 mishna 8 it says over there as a judge what do you how do you look at the litigants that are standing before you so when the litigants are standing before you look upon them as if they're both guilty now i know in america we say you're innocent until proven guilty that's true you are innocent until you're proven guilty but once you step in that courtroom the judge cannot look at both of you as uh innocent while you're standing there you're obviously one of you are guilty but he has to look you evenly so he's not going to make any judgment imagine somebody walks into the courtroom clean shaven nice haircut nice suit looks like a decent guy and he's claiming the other guy stole from him and the other guy looks like let's say a drug addict or a some kind of you know miscayne a bum who can't take care of himself and you as the judge should not come to any conclusion that this clean cut guy businessman looking guy is innocent even though he's making the claim it could be a false claim have you ever heard of such a thing of course so he has to say look in my eyes right now until we get through this now what happens once you give once the judge gives the sentence the determination of what has to be done this guy has to pay the other guy money guess what happens as soon as it's accepted by either one of the parties both parties accepts the judgment both parties are now looked as righteous okay and that's what it says it says and when they leave your presence look upon them as if they were both innocent when they accepted the judgment now accepting the judgment is a very important part because obviously if you give the judgment and the guy is going to scream and yell and not appeal in a proper way so perhaps i don't know you call him contempt of court and he has another list of guilt on him okay anyway so let's continue we basically quoted when the litigants are standing before you you being they should you should be looking at them as the judge as if they're both evil now we understand why in our verse it says the shaft to assam as a result they will also judge the people when they're standing there in the courtroom as litigants making their claims you're looking at them as all the rest of the people which means evil because the idea of and rishoim are like nicknames that are interchangeable they're basically the same in terms of character amnam therefore at the very end when it says mishpathik the very end of that verse meaning that the the judge will give a righteous judgment when is that that's after achara mishpat after the verdict has been given a then whatever was evil whatever was considered negative is now transformed into positivity and righteousness and you as the judge you look at them as righteous once they both accept upon themselves whatever judgment you handed down in the fourth paragraph it says shofting the show stream as we quoted the verse right judges and officers you shall place now what does that mean place upon yourself place upon yourself what khashog you as a judge what are you trying to accomplish you want to bring justice into the world you want to bring things that are fair right because what's happening this guy stole money or owes money and therefore it's as long as he's not paying it back it's like stealing so you want to make sure that the money goes back to the person it belongs to him so your job is basically giving rebuke you're holding this other guy's money you have to give it back and everything will be fair so before you can give rebuke to anybody else before you can bring justice to everyone else you have to act with justice you have to beautify yourself first by working on your own character you have to be in good stead so it says which means ornament yourself first make yourself beautiful be a beautiful human being with through your character by acting justly and only afterwards the shaft to assam then you can judge those evil people zulato and then you can beautify others because that's going to be your job as a judge it's an interesting gamora baba basra i underlined i underlined the point in the middle of the paragraph any judge who is actually accused of something remember you're innocent until proven guilty any judge who's summoned to judgment and money is lawfully taken from him meaning he lost the case and he has to pay money guess what it says he's not considered a judge but the government the gomorrah here in baba bastrop 58b has a question of course aren't you innocent just because you were accused so when they heard this they wrote an addendum in addition to the original inscription and this is how they say the elders of the jews say that any judge was actually summoned in judgment and they had the word they add the word end and money is lawfully taken from him is not considered a judge in other words if you have a record it already went to court and you lost and you paid money even though we say in the eyes of the judge you're both righteous it doesn't matter you could be righteous all you want you cannot hold the position of the judge if you were corrupt in the past it's very nice you can live your life as a good person but you will not and should not be put into position to be a judge now we're going to go to verse 19. again we are impartial shelf team if you didn't know where we were i apologize we're in chapter 16 of deuteronomy we're now on verse 19. we started with 18 now we're in nineteen and it says lo titan mishpat lotakirpanim the lo tikak shohan which means like this do not pervert justice i'm gonna put a comma there panim do not show favoritism and now i'm going to add the word and you'll see this above and don't take bribery now notice there's only above after the third category we listed three things don't pervert justice don't show favoritism and don't take a bribe there's only above above is a mecha bear it connects it's like the word and the word and only appears between the second and third category the clear card wants to explain why category three is not a category in itself but it's a subcategory of so you have a and b and then you have a sub category of b he says like this the very fact that you do not have above by character two of don't show favoritism but you do have above by the third category do not and do not take bribery what do we learn from this we learn that no grouping number one which is do not pervert justice grouping number 2 which is do not show favoritism they are called like major categories in themselves they are concepts that exist on their own that's how it's listed but when it comes to low tick shochad do not take bribery it's a tolada it's a subcategory of b of number two do not show favoritism why is that let me say it outside the word punning low talk your punting do not show favoritism literally means do not recognize a face the word punim is face if you go to genesis verse 56 when joseph was in charge of egypt and it said now the famine spread over all the face of the land and joseph then opened up all the storehouses he waited to open up the storehouses only when the famine affected everybody who are usually the last people to be affected by a famine the rich people the rich people because either they have storehouses of their own or because they still have money to buy things or both right they have one or the other or both so once it affected everybody as the verse says now the famine spread over all the faces of the land joseph opened all the story houses look at rashi the very beginning who are the face of the land panim face they are the rich once the rich were affected then everybody was affected because they're the last ones to be affected so when you go to this point where it says don't recognize a face and then don't take repeat don't take bribery would you ever even consider trying to get a bribe take money from a poor person you you're jumping uh there's there's like little chance to get a even a penny so the only kind of people that a person who's interested in taking a bribe from is someone who has money which we call them rich okay so let's go back to the clear car he mentioned that when it came to do not take bribery that is a subcategory of group b do not show favoritism low talk your punim since ashirim rich people are called pinearits because the they're called the face the face of the earth we saw in rashi in genesis 41 56. now take your punting when it says do not show favoritism it means the rich which are called the face of the earth when you don't recognize them when they're not rich obviously you're not going to take any bribe you're not even going to even hope for it it's only when they're rich there is even a glimmer of hope that perhaps you might get a payoff it's only when you recognize someone as being rich that on account of that there's this little glimmer of hope of getting a bribe in order that you would receive from that person okay i hope this is all clear at this point we're going on to the the very last line on page one the actual language i translated as perverted now what does it really mean it really means to lean see how i'm leaning leaning when you have we think about justice there are scales right just like the month we're about to approach it's called kislev no that's hanukkah tishrei tishrei is the scales what do you think tishrei you have rosh hashanah you have 10 days of chuva you have yom kippur you have 70 crorbanos for the non-jewish world on sukkahs you have hoshanah which the whole world is sealed in judgment the non-jews and then finally on serious the final day for the jews just to imagine for a second okay that month that month's zodiac sign is the most name is the scales of justice because the whole month is full of justice now what are we talking about here hathiya the concept of means to lean meaning the scales of justice are leaning don't pervert them remember you have to look at everybody equally as it says both litigants have to be equal when they walk into your court in your eyes as if they're both sitting in this scale of justice equally equally not one leaning uh heavier than the other la bilta without one leaning more to the other side that's what it means low talk your punting do not show favoritism you have to make it as if you don't recognize either one of them even though you may you have to make it like you don't you have to be honest and try your best to be as objective as possible now very interesting the language of shahad literally means bride right do not take a bribe that's what it says so what are we talking the bribe is the money now we don't know that yet we don't because we can use bribery as a verb correct but what do we call the people that are involved we don't call them bribers is that is that a word no we call it the money now listen to what he says according to hazal if you look in gamora kasubus 105b and i underlined the point here well he says in the clear car milo that he becomes one the judge becomes one with the one giving the money what does that mean look at the underline it can be read as shuchad as he is one at one mind with the litigant innocent right obviously the one giving the bribe he he wants you to declare him innocent okay so you're of one mind the word echad and khad are the same root okay that's at least according to the gemara you'll see the clear car has a little bit of a difference of a nuance here he's not happy with this opinion but you can't go against the gemara so basically it's another level so what does he say we're on the second paragraph the top line of the second page chemical the note that the judge the one receiving the bribe and the one giving the bribe they become one that's what the governor explained they're one a person does not judge himself unfavorably right you become one with him why are you going to declare him innocent because you didn't even think you did anything wrong by taking the bribe you're like the most innocent kind of judge right that's how you think of yourself it's very hard it's very difficult for us to think anything negatively of ourselves we always want to think positively well that's all nice and good so far aims in muhuvar according to the cleo car this is not so clear he's not happy and i'll tell you why he's not happy because the word shokhar bribe is really the name attached to the money that's called the bribe and not on the name of the litigants not on the name of the owners of the people the one who gave it or the one who received it question mark explanation point what on account of the fact that these human beings these people they become one minded that's why we're going to call the money on that name remember it's the money not the people so here he goes he says near lefarish the best way to explain it is this way does not have to mean one can mean like the word means sharp sharp now if you look in proverbs 27 17 it says barzel babarzel johan iron sharpens iron now i have a little bit of being a a chef in my background and i know that a sharp knife anybody who worked in the kitchen should know a sharp knife is much easier to deal with truth is it's more dangerous you can get cut quite easily but it can slice a tomato like quicker than you know cutting through butter right okay or if you have a shark a dull knife you could be you know you could squeeze that tomato till no end and still not cut it right because it's the dull knife so the the sharper it is the quicker it cuts okay you hear what i'm going with this so basically he says like this that the word in hebrew barzo babar's what happens when you sharpen right if you have a microscope and you're looking at the very tip so the tip gets sharper and sharper it becomes more like one as opposed to something that's dull that might have right you know what i'm saying it's sharp so sharp it comes to a a thinner point as we say sharpness so he says like this that the money itself is similar to a sharp knife that cuts quickly the code diane sarkeliot metoon that every judge like it says in perkiavos a judge needs to be tuned in you we should all be like because we're all judging all the time we have to be slow and deliberate in our judgment don't be so quick okay but when you receive money when you receive that bribery what happens it's automatically already a judgment has been made in your mind that this guy's innocent he just gave you money you got that envelope you stuck it in your pocket you know now what the verdict's going to be doesn't matter how long you deliberate you've already determined that he's innocent but once you receive that money hareu yodella you know exactly immediately who is you know exactly which how those scales are going to be determined right away the high school and you cut through that judgment quickly just as one cuts through with a sharp knife the lo hadayan and it's no longer the judge who's giving the judgment ella hamamon it was the money that cut the deal the money made the deal it's the money that cut through and made the verdict we just discussed this idea that the judge has to be slow deliberate careful modest when he brings down the judgment the ayadese and through this through going through the evidence and thinking clearly actually i should say like this by if you god forbid don't right you're going to go quickly what's going to happen i'm sorry let's just read the words and i'll explain it now if you go too slow then what happens is you might come to oppress the judgment lahash otto yota mikadeja roy by delaying the judgment more than is necessary in other words we just got discussing discussing how you need to be going slow but don't go too slow too slow can also have its ramifications and that's why the end of verse 20 says said they a double language righteousness righteousness you shall chase rhodef teardove chase israel isaiah in the very first chapter isaiah chapter 1 verse 21 he says that righteousness rested in her understand this is rebuke let me explain something outside when you're sitting in a court you're you're a judge and you're sitting with your companions and you're discussing where it's leaning towards you didn't give a judgment yet if you're leaning towards him being guilty in a capital crime we're talking about the death penalty we don't have all kinds of appeals and sitting in in a jail cell for 20 30 years we take when we have the saint henry of course they take action quickly the same day he's to be dead to be put to death he's put to death capital crime so if you're leaning towards a guilty verdict they decide we will make the announcement tomorrow why life depends on it it's a good thing okay so if he's leaning towards innocence they should declare it immediately today why if he's towards the guilt we wait till tomorrow because maybe there will be new witnesses maybe evidence will be discovered towards his innocence okay makes a lot of sense okay so what are we saying here that isaiah was rebuking the people because what they did they were doing the opposite they were taking people who are guilty leaning towards guilt and declaring their guilt today taking out the judgment and those who were innocent re leaning uh by night jaleen um resting overnight on it and let's read the words kader piratin lamala parshas divarim you look at that verse but in the previous verses chapter 1 verse 18 you look at verse 17. actually i don't have it in front of me but basically it's talking about uh setting up a system of justice and then it says i command you at all at at that time all the things you should do there it's a hint to the ten different things that separate monetary cases from capital crimes capital cases this is not really uh it's not really applicable to our discussion here but basically he's he said he discusses it on that verse meaning the cleo car went at length to discuss it over there the idea is that when someone is leaning towards innocence and their life it's a it's a capital crime uh we finish it if they're innocent we tell them they're innocent that day of allah but if they're going to be put to death it's only the next day this is what isaiah he was giving them rebuke because the people at that time were reversing the uh the procedure the hey malini mathetic they were leaving overnight the uh the righteous hainu people are innocent they remained in incarcerated for an extra day alzheimer's now we understand when it says should said of righteousness you shall chase after quickly what does it say lush the whole idea of roy death is pursuing pursuing running it means doing it quickly that somebody should quickly limit the judge they go quickly to give the the judgment the verdict kishan when they know and have clarified that they're leaning towards innocence righteous now righteous is doubled over the very fact that sadiq is used twice one means in terms of righteousness you need to do you need to judge righteously correctly the mighty and the other one is to exclude the one where you're leaning towards a guilty verdict that you would be obligated to delay just by one day okay i think we're going to read this last paragraph like this alternatively the word is considered like this like a sword not just any sword a sharp sword shuhuh it's like a sharp sword that does what the cuts through there's idl sadin when we're talking about inuyadin evo sedin is corruption inoyadin oppression delaying justice they're both just as bad evil when when there's a corruption in the court it's maybe it brings god forbid it brings a very bad judgment onto the world and i want you to look on page four when it says perkial vote chapter five eight the bottom line says a sword comes to the world for the procrastination of justice the corruption of justice and because of those who misinterpret the torah okay so we're dealing with both these ideas that a hereth comes because of corruption like we learned in pakistan comes to the world meaning horrible things also on oppression al ivo siddhan so now we understand for both nikra so the is going to go what we're going to call the corruption part that's called because it's sharp like a sword his here gamma inuit the same mission in perkiavos is explaining the inui the oppression meaning holding off not giving it right away if he's innocent and that's why it says said the teardog righteousness righteousness you shall chase after you shall pursue that one should be quick to say the judge plony armonie plonya tazzakai if joe smith is or joel schwartz is innocent you should declare he is innocent legal suit to reveal his righteousness in order that he shall live now i want to go to the next paragraph because that's going to be key to and summarizing everything we talked about in order he should live to not so minakara to save the person from the sword okay so you understand that if you do inui hidden or evoisaden it can cause the curve to come to the world and it means that the innocent person could end up dying because you were too quick to give a negative judgment now in the same verse verse 20 it says the yarashta ettaarez now it's a very interesting verse and i want to make sure we have it clear i think this is a number 12 on page four justice justice shall you pursue said here doth laman why that you may live and possess the land of the lord the land the lord your god is giving you um that this is in order for you to be able to live in the land and it's very important and i think this is a very important not just the jews but to um as we say the benenoch even outside the land of israel parish rashi what do we know by this verse rashi mentions that what does it mean that you may live and actually possess the land the appointing the appointment of fitting judges is sufficient merit to keep israel alive and settled in their land okay so apply it as you want where you live without the merit of appointing righteous judges you are basically forfeiting a settlement you're forfeiting the ability to live in that place so i'm hoping all my jewish brothers and sisters will understand what we're talking about here that's what rashi says listen kedai who mino it's fitting right in the merit of appointing righteous judges kosher judges israel in order to keep israel alive in order for them to be able to dwell in their land now the the word is in order to keep yourself alive if we hadn't learned this i'm sorry if we didn't have fear if there was no fear if there was total anarchy if people didn't have some fear i'd say a healthy fear hopefully of the government ish as it says in percyavote [Applause] chapter 3 mishna 2 it says rabbi hanina deputy to the quran would say pray for the integrity of the government for where not for the fear of its authority a man would swallow his neighbor alive ish at you below right that would be absolute anarchy you couldn't walk in the streets and i hate to tell you this i mean you watch the news there's certain cities that you know there's certain parts of certain cities that you know you wake up sunday morning and you find out 30 50 70 people maybe even more shot at people are beating in the streets and you know what happens i want to save this for the end but you all know what happens the the police are being defunded the police anyway try to bring them in then there's a rule that says he can be freed without bail right first of all the prosecutor says we're not prosecuting him and even if they would they would let him go the next day and he goes out the person goes out and commits either the same crime or worse because there's no fear of the government i hope i'm making myself crystal clear okay now let's see what happens this is why they say shimino indian garlios by appointing kosher judges fit judges you're causing the people to live wrote more meaning to say you will people will not swallow each other alive shalom and then as a result they will be able to dwell in their land as it says in proverbs chapter 29 verse melech it's the king establishes the country with justice but a horny man tears it down so we have this verse in michelle king salmon was pretty smart guy dinim but the whole ruining of the justice system causes a destruction i hope this message is coming across clear the door hammable now for those that are familiar with the flood of noah this alone should have you should have gotten the message then right it's crystal clear over there that because of the hashat because of the the corruption of the flesh and the destruction uh that's right we saw destruction from that but jethro himself says it in exodus chapter 18 verses 23 but i'll say 22-23 right it was his idea he says they shall judge the people at all times and it shall be that any major matter they shall bring to you moshe and they themselves should judge every minor matter meaning the whole tier system of of different size courts thereby making it easier for you moshe and they shall bear the burden with you it's not just on your shoulders and then this is the most important thing jethro says if you do this thing you have a proper system of justice and the lord commands you you will be able to survive you'll be able to what to live and also all these people will come to their place in peace we're going to focus now on some of these ideas about coming to their place in peace because a very strange language the gum called and also this people in their place will come in peace or let's use their translation will come upon their place in peace which means like this the clear car says what it should have said is ish each person amakamo in his place yoshi bashar will dwell in peace that would make more that would make a better flow of the verse but again we're not god god has a message let's wake up and smell the coffee and hear what god wants so it doesn't say each person right each person should sit under his own fig tree right next to his own pool in his own yard no it says it says also the whole people the whole people we live with other people we're not an island right we're not sitting on an island we're not sitting as like a guru or a monk on some mountaintop by ourselves all the people so it says like this we're speaking about a place claudia a general place that is that is either unique or i would say designated for everybody a sherbet russell of oshana so we're talking about a time where you want to go there this is like a goal we want to get there we want to arrive to that place so america of oshawa and israel remember that he was in the desert with us we don't even know if he came in the end to earth israel who stayed there but he's telling moshe you want to get there you want to get to the promised land man the promised land and you want to stay there so you better get your act together with the dayani you want to have a issue of aryans you want to be able to to dwell in the land in peace you must have proper judges and that's basically how the clear car ends this piece truth is he goes on but we don't have time to go through anymore because i have to go to cheva brachas um but i just want to mention that this idea of corruption when you have a legal system that is corrupt and and i mentioned already where they say that yeah you don't have to pay me bail just go home right wrongdoing not even wrong anymore right i can sympathize right like in in california if you steal less than nine hundred dollars they can't do anything you go in and you choose a tv the newest tv i don't know what the newest one costs but 899 dollars you can walk out free i'm not encouraging this trust me i don't know i'm not encouraging i'm just telling you how corrupt the system is you didn't even do anything wrong if you stole less than 900 dollars in the system's eyes do you realize how wrong that is and that's why all these companies walmart best buy whatever it is over there they're leaving they don't want anything to do with california because why should they just go bankrupt everyone will walk in what what happened what happened in sedong right saddam people would steal someone walked through the market carrying a a a big basket of fruit and everyone would take one grape because it's less than a chevy protein it's almost meaningless by the time the guy got to the end of the fruit market he looked at his basket there was nothing in there and you couldn't take anybody to court because the court system said we don't recognize if you steal less than a certain amount we don't care we don't it's not a crime we're not going to we're not going to judge those cases okay so not only did the door of mabul the generation of flood prove our case with the destruction but also the dome that's a good example basically if you steal less than nine hundred dollars you get out of jail free card and now what about defunding the police shelf you should be paying for it of course we need it we need to instill some level of a healthy fear and it shouldn't be fear obviously i've seen some of these videos where the police are just so kind and so nice and they go to the the inner neighborhoods you know that whether the people have a lot of risk of of turning out bad and they play basketball and they they the police athletic league i just remember my grandfather he was a big he was a big brother in the police athletic league in philadelphia and um he used to take me to the fights he used to take me to the boxing ring and he says yeah that i sponsored that guy i sponsored that guy he he'd buy them school supplies you know he was like they didn't have a father at home and so you know there's so many things you can do so this was organized by the police there's so many things that the police are doing to try and to no avail because the the the system is so corrupt um even so many police are just quitting resigning early and who wants who wants such a job so obviously the whole system has to be revamped to get back to our morals back to the torah and um this is only the beginning i didn't go through the whole clear car so i invite you to open up a clear car yourself now that you got some hebrew right if you paid attention you went through the words the same words will appear again some sometime and so i want to wish everybody a fantastic shabbos i want to mention we're in the month of ello soon the whole world's gonna be judged get let's get our act together right we'll be judged by hashem so let's like fall in line right let's do what we need to do as human beings as jews non-jews whatever category you're in and hopefully you'll be a righteous gentile you want to convert that's get in touch with me there's plenty of people i'll just direct you someone else i'll help you i'll guide you that's what i can do but anyway okay anyway so shalom aleichem cold tuv yes [Music] here [Music]