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Why does the Torah (תורה) prohibit a judge from accepting a bribe even when the litigant claims he only wants the truth? The shiur explains that true judicial corruption comes not from the left but from the right—the litigant who presents himself as righteous. Drawing on a Medrash about Esav blinding Yitzchok with his pious questions, Rabbi Zweig reveals that shochad works by making a judge believe one party is a tzaddik, thereby preventing the impartial skepticism required for justice.
Rabbi Zweig begins by addressing a fundamental difficulty in understanding the Torah (תורה)'s prohibition against judicial bribes. The obvious reading—that a judge cannot accept money to rule in someone's favor—seems too elementary to require a biblical prohibition, as that would simply be corruption, not justice at all. The Gemara (גמרא) therefore explains that the prohibition refers to a more subtle case: a litigant gives the judge money and explicitly states he doesn't want to win if he's wrong, but merely wants the judge to have financial peace of mind to render an objective decision. This understanding, however, raises two profound questions. First, what exactly is wrong with such an arrangement if the stated intent is purely to facilitate objective judgment? Second, and more practically, why would any litigant attempt this strategy? If the judge has integrity, he will recognize that despite the stated intentions, the real agenda is to influence the outcome. The judge would therefore resent being bought and might even rule against the bribe-giver out of principle, taking the money but deciding against him specifically because of the attempted manipulation.
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Parshas Mishpatim - prohibition against judicial bribes; Parshas Toldos - Medrash on Yitzchak's blindness
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