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Why does the Torah (תורה) repeat laws about judges and bribery already covered in Parshas Mishpatim? The shiur develops that Parshas Shoftim introduces a revolutionary concept: through proper hisbatlus to HaKadosh Baruch Hu, Jewish courts can create actual reality, not just acceptable judgments. This ability to create reality explains why Jews' teshuvah can undo even mitzvos and why Jewish avodah zarah has real power.
Rabbi Zweig begins by noting several puzzling aspects of Parshas Shoftim: Why does it repeat laws about judges and bribery already covered in Parshas Mishpatim? Why are there more courts required in Eretz Yisrael than in chutz la'aretz? Why does Rashi (רש"י) give an expanded definition of 'shotrim' here? The shiur develops a fundamental yesod based on the Ramban (רמב"ן)'s explanation of 'kasher zamam v'lo kasher asa' - that when Beis Din executes someone, it must be correct because 'Elokim nitzav ba'adas keil.' The Torah (תורה) in Parshas Shoftim is being mechadesh that Jewish courts don't just render acceptable judgments (ein l'dayan ela ma she'einav ro'os), but can achieve 'din emes l'amito' - absolutely correct judgments. This requires mimicking HaKadosh Baruch Hu's perspective and process. While in Parshas Mishpatim the focus was on having a functional judicial system, here the Torah demands that the system reflect Hashem (ה׳)'s priorities: preventing sin rather than just punishing it.
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Parshas Shoftim
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