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Why does Torah (תורה) prohibit going to secular courts even when they would rule identically to Jewish courts? The Bach's insight reveals that the First Temple was destroyed because people treated Torah law as merely optimal social policy rather than recognizing justice as our vehicle for connecting to Hashem (ה׳). Every Jewish court ruling vindicates Divine honor, not just human rights.
This shiur explores the profound significance of Mishpatim (Jewish civil law) as presented in Parshas Mishpatim, beginning with the puzzling questions: Why is Ma'amad Har Sinai described as being both preceded and followed by Mishpatim? What is the deeper meaning behind the judicial procedures established at Mara before Sinai, with their requirements for witnesses, warning, and a court of twenty-three judges? The shiur addresses the fundamental question of why one cannot go to secular courts even when they would render identical decisions to Jewish courts. Rashi (רש"י) explains this prohibition as a desecration of God's name, but what makes this so severe when the practical outcome would be the same?
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Parshas Mishpatim 21:1
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How can the infinite God dwell in a physical Mishkan? The shiur develops a yesod from the Rambam about two levels of tzimtzum: God contracts creation into existence, then contracts His very essence into His name. The Mishkan houses God's name, not His infinite presence, enabling genuine relationship through the second tzimtzum.
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Why does the Torah write 'Bereishis bara Elokim' in a way that could grammatically suggest someone created God? The ambiguity is intentional, revealing that Israel (called 'reishis') participates in making God King through accepting His sovereignty. This partnership explains why we become God's 'mother' in the Gemara's reading of Shir HaShirim - we crown Him through 'na'aseh v'nishma.'
What does the Midrash mean by calling the Jewish people 'daughters of waves' - daughters of the outstanding patriarchs? The shiur develops a yesod distinguishing 'ben' (independent choice) from 'bas' (inherited patterns), revealing two types of teshuvah. Jews should return to Hashem instinctively through inherited spiritual patterns, not just through conscious deliberation.
