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Why does the Torah (תורה) repeat bribery laws in Shoftim when they already appear in Mishpatim? The shiur develops a fundamental chakira between din emes (halachically correct judgment) and din emes l'amito (absolute truth). Mishpatim establishes judicial systems to resolve disputes; Shoftim creates a higher reality where judges search for absolute truth and bring the Shechina into the world.
The shiur opens with several puzzling questions about Parshas Shoftim. Why does this parsha begin under the 'paragraph' of Sukkos (סוכות) laws rather than as a new chapter? Why does the Torah (תורה) require such an extensive judicial system in Eretz Yisrael - 70 judges (23 plus two tiers of 23 each) for every city of 120 people - while outside Israel, one court per county suffices? Most perplexing, why does the Torah repeat the bribery prohibition from Mishpatim, but with different language and apparently different punishments? Rabbi Zweig resolves these questions by establishing a fundamental distinction between two levels of justice. The Gemara (גמרא)'s phrase 'dayan she'dan din emes l'amito' - a judge who judges true judgment to its truth - contains seemingly redundant language that actually reveals two distinct concepts. 'Din emes' refers to halachically correct judgment based on established legal principles like 'hamotzi mechavero alav hara'ayah' (the burden of proof lies on the claimant). 'L'amito' refers to absolute truth - what actually happened in reality.
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Parshas Shoftim
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What is the primary purpose of the cities of refuge - protecting the accidental killer or something else? The shiur argues that creating respect for law takes precedence over providing sanctuary. True deterrence comes from recognizing the gravity of murder itself, not fear of punishment.
