KMTT - the Torah Podcast
KMTT - Parshat HaShavua Mishpatim
KMTT, Shiur on Parshat HaShavua, Parshat Mishpatim by Rav Menachem Leibtag
This is as a big podcasting for Misha Vatarachian in Gushitian. Today is Thursday, on Rameshii, kaf Hei Shrat, and this Shabbat is Prashat Misha Bhatim. It's also Mwachimah Haudesh, Mwachimah Haudesh, Shabbat Haudesh Adar, and therefore it's also Prashat Shkadim, a special reading of Prashat Shkadim, which heralds in the Mantavadah, the Mantavadah, of course, is the Mantavad, which has our say, Misha Nihnah, Saadah, Mwabim, Misha Maha. So, we will have to get very far, we have to get very far the new month, we have to get very far Shkadim, this mentally, to know that we should be giving Shakal in order to support the Beethamiktash, Shri Vaneb, Meerah, Bi-Ameno, and we have to get very far the month of happiness, the month of Mwabim, Misha Maha, the month when it begins, immediately when it begins and not when Poemkant, but in the beginning of the month, Misha Nihnah, Saadah, Mwabim, Bissimah. Today's Shiyu in Prashat Shabbuah will be given by Rav Manachim lip tag, and afterwards I will be back with the Al-Akhayomit. We are all familiar with the famous Rashi, the beginning of your commission, who asks, why doesn't the Torah begin with the Parshala Polish? Why doesn't the Torah begin with the first set of Haulk, with the first set of laws? Why doesn't it begin with this type of creation? There's a number of answers that the commentators gave to that question, but the underlying assumption behind Rashi's question is, why isn't Kumbhishah book of laws? The answer obviously will be that even in story, Kumbhish tells us we can learn things. But without the touch of expecting, we finally had a Parshala which almost is entirely discussing laws. And in the short series we're going to discuss today, we're going to try to understand that not only the Kumbhish teaches lessons through stories sometimes, in addition to its laws, even in the way that presents its laws, there's a lot of messages that we can learn. Let's begin by taking a quick look at Kumbhishah's 15, and try to get an understanding of what type of laws they found inside. I'm sure you noticed the Kumbhishah's 15 thinks lots of laws, and all different kinds of laws. It begins with the laws of a Jewish servant, and then the people, and then a female Jewish servant, and I'm not here yet. Then it continues with the laws about what's called civil laws and damages, and the person tells another person that he causes damage to another person, laws about a person's property, they might damage somebody else who might have an animal, they can cause damage to another person, an animal who does damage to another animal. A person who does damage is not only by his property, he can dig a well, a bore, and cause damages. He can borrow something and not return it. He can steal something. There's many different ways that a person can cause damage to another person. And when the people will be proudly used to discuss this policy key, which means damages, and in Tamil, the second is the key. It's basically what we call the Kumbhah, Babatya, Babatya, Babatya, etc. All discuss the various details of those laws. They don't begin in the beginning of Prashvashva's 15. That's the first section of Prashvashvashvashvashva's 15, what we call pericapala of chapter 21. And it goes into the beginning of chapter 22. After those laws, we have other laws, which seem a little bit different. We talked about that, about witchcraft a little bit. We talked about... And in the Vedic, by the Hindi of Iran, you're not allowed to bring corporate love offerings to other gods except for God himself. And then we sort of change gears in the middle of Prashvashva. And we talked about other laws, about being nice to the stranger, about being nice to the worker in the widow. When you lend money to somebody else, if you take a travel, make sure you return to prevent something you need. Not to press others when there's laws about being not taking a bribe. There's also laws about... It seems to be laws that we're supposed to eat. We're not supposed to eat an animal. You find mine on the street. There's laws about recruiting us items, or lost animal to somebody else. All types of laws, the end of chapter 22 and chapter 23. And then towards the end, all of a sudden it was about Shabbat, about Shri Ka. About... about... All the other ego on the shoulder, the limb on the three building fatalities. And that pretty much gets to the last section. And then we have some laws about... not laws, but some promises that a guy's going to send... Amalak, some angel to help his character to allow the disorder of the end of chapter 23. And then, when the part is over, towards the end we have the story of the cabinet, and they still make it hard to see them when they complain about definition of them. There's a famous argument of when they said that. What we're going to discuss in our show today is the law section. We're not going to discuss the story. Again, we're going to discuss the law section, which is basically from the beginning of the part section, from paragraph out of through the end of paragraph demo. And try to understand why these laws are here in commission. First, let's explain the question. As we all know, there's 613 some laws in the Bible. But they're not going to give it the same time. Now, where's the motive to kind of rule? Well, we're going to kind of rule, we're going to all the time, we're going to break in front of laws. We want to study laws. The law is pretty much presented in the logic order. There was a day to day life, it was what we do in the end of the morning. It was about happening. It was about holidays. It was about getting to eat, which you can't eat. And we're going to organize the show of our based on topics, all the same topics we get. In which we find something which is very different. Amisra wants to run started. We come first tonight. And they enter a cabinet and break with their first local courtyard. And then we get the first set of laws which knows the ten commandments. And they're given in a special way. It could be just that we special others first set ten commandments, which is a question itself. Why these ten is opposed to by ten in that twenty, by ten in that five. Why these laws are opposed to other laws. More questions will be decided for now. But after those ten commandments are over, then there's a little story in the question of control. Now that people observe it from hearing laws especially from down. And then that tells motion. Okay. So people don't worry about this for me. I'm going to give you a set of laws to give them. And then we find a special set of laws which we're going to call for now. Which includes some fifty hundred some laws. It's not all the laws of control. But it's not any laws. And the question is going to be, why is a set of laws from chapters twenty one to twenty three. In sandwich mode, why are these laws given here? Well, this was recorded in English. In contrast all the other laws of control. We have other laws that we started in stroke. We have other laws about behavior and worship machine. We have laws in sentence learning. We have laws about cover mode. In paper, we have laws about tumor and para. The feminist in paper. We have laws about cheetah. We have laws in the report that succeed about painting. Hello? Yeah. Times and Times isn't a law. Times and laws into learning about going to war. But that our traditional system about a political system about a king. Not a law of politics. Why are there laws? And part-space machine. Why are there here. In contrast, we have a place in information. Why is it specific? This is very policy. The Ramban brings up this question. And he gives a very simple answer. Of course, Ramban plays in information order. And he turns out to be very simple. He says, "God, really try to get an answer out of the people of Israel." A lot of laws. One people, as much as you could. But he compares it to the process of law giving to when a nominee must become Jewish. And the person wants to become a king. And the person wants to become a security. What do we do? First, we teach them some of the laws. We give them sort of a sample of the laws. If they accept the laws, then we can make it Jewish and then we teach them the rest of it. It means a person that has got everything about that Jewish. To become Jewish. You have to give them a basic understanding of Judaism. Accepting the laws. If he accepts those, he will become Jewish and then he can learn the rest. In a similar way, there are not any explains that when under-circum starts to see that. First, that gives us a sampling of laws. He says, if you accept these laws, then we'll make it basically a ceremony. That's going to be chapter 24. Here's the first set of laws, a sort of sampling of laws that you have to keep. If you accept these, then we'll make it calculate. Then we're going to jab it together. We're going to make it sort of a kiddish. We're going to gather. We're going to build a despair. We're going to record the notes. And we've got a ceremony. We're going to take the blood and speak around the people. And everyone's going to declare an asset and a schmuck. And then after that, we can continue to love you. That's what we're going to understand with these laws come first. But these are those things that these laws are sort of sampling to get started. But even if so, the question remains, why are these laws essential as opposed to others? So let's take a look at what laws may have been partially strictly. And try to understand, why would we take these laws to the people visible at this time? If we look at them and look for a general category, there's definitely no one general category that would explain the topic for all these laws. On the other hand, there is one general category which seems to be very prominent, which is called Mitzvot de Navranco Chaviro. Mitzvot between one man and his fellow man. Which seems to make sense. That it's got to give a law to certain basic expectations it has from our behavior as gasation. And it tells us here's the laws of having treat a fellow man. We talked about how to treat a servant, what happens if one person damages another person, have a treat, a court, an idiot, et cetera, returning off silence. The general category from a spot in its local question is protein. It's going to be between man and his fellow man, what's called de Navranco Chaviro. On the other hand, there's some exceptions. At the end of the unit, we have laws about Chaviro Chaviro. At the end of the unit, we have laws about Chaviro Chaviro. In the middle, we have laws about not breaking off of each other's mouths. We have laws about to be actually focused on the holy people together. Not being an animal. It's also about... A couple small things here and there. They would see the form of the category of the Chaviro Chaviro. They had a normal form between God and man. So the question is, what's the reason to insert a new object to the blend? That's what observation. The observation, when we talk about the laws between man and his fellow man, there seems to be two very different types of instrumentation. At the beginning of the question, the laws are very classic, meaning, I think they're called causative law, or case law, where the person says, "Should this case happen?" Here's the punishment. For example, my takeh from it, Mokumam, should a person fit another person and cause them to die, the person you're hidden has to be put to death. If you only cause damages, the person you're hidden has to be responsible for those damages. The person opens up a pit and sends such a fire. It's responsible to pay for the damage in his death. Now, when we put these laws, you can ask yourself a question. Let me bring one example from a person who says not only do you hit a person and cause them to die, they put to death. It also says, "Makara Abi D. Momokumam," a person curses his mother and father, which she put to death. A person who raises his father and probably shouldn't be put to death. Does that mean that I see upon the someone's past? That's Emma. God's turn. Tore a kitten joke. And how did my neighbor's house? I see his son pushing his parents. The teenager's son opens his mouth and curses his parents. Does that mean that I'm obligated to kill that son? Of course not. Don't be happy. What does that mean though? Who are these punishments directed to? It's quite clear that these are crime lines not for what the individual has to fulfill. That these are crime lines for the victim and for the court system. And that's a simple understanding of the head of the whole system. They don't respect them. I'm sure to see this man. This is what they do to the judgments. You can give them fun of them. These things are the extent of laws when it's supposed to be enforced by the Jewish court system that they do. And therefore, making it as a whole set of laws you have to have witnesses and you have to have war rings and things like that, and you want to learn some sessions in heaven for sure. It's the moment where it's all just thinking about the Jewish court system. But it's still important that there is Richard's note to know the laws to know his responsible for his actions to know that he needs to pay damages if he costs his damage, etc. And he knows what he should go to court and what he doesn't even go to court. So we have a whole set of laws that seem to be directed to the Jewish court system. To Jewish society, the police is going to be enforced by the court system, but to all case laws. For example, he got short of the dish. Holypea shall admit, so who is the killer short? For persons, ox, or property, causes damage to somebody else. I'm sorry, causes damage to another person. Then the animal itself is put to death. And the owner, however, isn't responsible, but it'd be animal. And then, done this before, then the owner takes on the responsibility, which is called short of one, as opposed to short time. But again, all these cases are presented. Should this happen, this is the punishment. One more example. He came to show him, he didn't look at such a short, but the person gives someone something to watch for him, and then it's stolen, then rest a bit. For example, if they find it unout, they're going to have to take double. And if not, he has to take. There's a whole complicated set of laws on what needs to be done. But every single case here is, keep in this case. This is the safety. This is the law that has to apply. And the keyword pun intended is, key. Should this happen? Okay, when this happens, should this happen? This is the, this pattern of logging continues all the way until third topic, puzzle, good sign. The last case, and in the third sign is the case of what's called ownership, like that. Someone seduces, someone else's value, and then no value. And then it goes down a bit, where the father has been damaged. And the person who's done this has to take the father money, which is due to it, because the value has come down. After that, well, we have a certain change in style. Imposite design, better cut that. In chapter 22 verse 17, it says, it didn't say, should you find a sorceress, or a witch? She has to be put to death. Instead, it says, Imposite, a sorceress should not be kept alive. And the question is, why did you change in style? Why am I gone from the positive law from the case law to an actual law? This can't be done. And it can be something bad by the way. Again, these are the ones that are given to bacon. Not every person who sees a sorceress is commanded to put it in death, but bacon, the Jewish court system, should. They find a sorceress guilty to death. But why is it written in a different way? Why is it written? Should this happen? This is the punishment. Think of this in here as simple. Up in three of these are our cases where someone's been damaged. Who takes the initiative, it's the person who's been damaged, takes the initiative, and goes to court system and complains about the damage that's been done. In these two cases, with the makshafab, and with the shofarii, with the animal, no one's going to tell them to complain. The animal's not going to come to complain. And with the sorceress, the people probably be afraid to complain because they think they're afraid to get these magic powers from a Christian. And therefore, as opposed to being passive and waiting for the cases to come to the court system, this is the two cases where the court system has to take the initiative. It's a sign that you make sure the sorcery doesn't take place at all. But that could explain these two laws, but again, the laws that refer to the court system. Then, plus if you take another very strange type of law, the law says it can bring a quabantigal, if you bring an offering to any god, it should be that person should be put together as communicated. Unless you bring a quabant of offering to a central quabantigal, meaning it seems to be a classic story, don't worship other gods, because we already have the ten commandments. After this law, which, again, seems to be quite absolute, we have a total change in style, which begins with plus or plus. Verse 1 says, "The great god told them, don't oppress or cheat a stranger, but let them set up, don't oppress them, don't cheat them." Verse 1 says, "Why? Keep giving, help them that it's wrong, because you are one stranger's an agent." Now, again, as opposed to all the case laws we have told now, and laws have got a big thing, this already is a totally different type of law. This is an absolute law, don't do such a thing. And, talking about a man is that he is a bit insensitive, meaning, will oppress and cheat a stranger, because your stranger's an agent, meaning you were once a stranger, you were once unsure that it was spent. They oppressed you, don't let that happen. Don't let that happen to somebody else when you become a master in your life. Don't you dare teach strangers the way that the Christians treated you. And that style continues. It's just on another poem, "Don't let them slip a widow or woman." It doesn't say that if you do so, the court says it's going to charge you with this amount of money, it says simply don't do it. And, of course, you're not supposed to cheat anybody else with anyone. But the examples here are people who are very easy to take advantage of. It's easy to take advantage of a stranger, it's easy to take advantage of an entrepreneur or widow. And, therefore, the Tory basis, the extreme case, and for sure, you shouldn't do anyone that way. But these are people who are very easily, the person who very easily take advantage of. But instead of giving insane what the punishment is, the Tory's, which is style now, it's place different than the punishment. And the process of that says "I'm not going to help you, should you, indeed a flit." This is an orphanage or a widow, a stranger. "I'm not going to help you, I'm not going to help you. I'm not going to help you. I'm not going to help you, I'm not going to help you, I'm not going to help you, I'm not going to help you." Then your children will become orphans, and your wife will become mothers, which is nice way of saying, "God is going to punish you or cause you death." No longer is the punishment thinking over to the court system to court, they have the punishment that's giving over to God. Which seems to be a very logical continuation because it's a court system who's responsible for punishing people who did something wrong. A person can reach a very bad conclusion and say, "If the court system doesn't have anything to update, then anything I do, they can't do it. The court system is okay." We start with a problem minister about today, just because some of this in guilty doesn't mean he's automatically told the innocent. There's always somewhere in between, which reaches the moral behavior. And God's saying even though you might be doing things that the court system can't find you guilty, even if there's no witnesses making these people don't know how to wear a court, or maybe these places can't be tried in court, that doesn't mean that the court doesn't demand a view, ethical behavior, and don't take advantage of the down crime. And don't take advantage of people who's very distinctive advantage of it. This style continues in the next partial, where it says, "Should you done money to someone else, to a poor person? Don't take, don't, don't mean on them, don't take interest from them." And if you take something as collateral, return it at night, it's something you need because, and how does that, because if you do that, and you leave on them, there's no prior to me, right? You can talk exactly like, "I'm not going to keep having money." Because it's under here in crime, and then this means implies it. So prior to me, and off to punish you, is what you did. So we had a totally different change of presentation of laws. Now it's an absolute wrong, here's what I expected you. Here, the person punishing is no longer the court system that's got himself, and we're raising our expectations from our citizens. Then we change here again. We say, "Elvin votes color. We're going to see that color at all." "Elvin could mean that, or could also mean a judge, earlier in the partial element than the judge." And then it just seems to say, based on the second half of the puzzle, the vote partial and follow this direction, says, "Don't curse a judge, and don't curse a political leader." Meaning, you can sort of translate it as being a respectful citizen, because it is living in a society that has won over. There's no respect as political leaders, and there's no respect for its judicial system. It's really hard for society like that to become, to develop, a society representing God. Of course, the question comes up that happens when your political leaders and your judges don't act in a proper way. And that's a topic for a particular discussion. But the general principle that citizens have to respect the judicial system, and should extend a conductive court, and have to respect the political leaders and their decisions. That seems to be the basis for a healthy society. The last topic is also seems to be pretty much in the same idea that this, you have to pay your taxes on them. You have to give your muscle up, but you have to pay your department percentage from your produce. And also, you could first point to God, because that also is the type of attacks, which will support the temple and the workers. And we take care of your closure, take care of the temple service. Hence, it's actually published to me, be holy people. And I think the detailed description of what that means is starting a partial question to you. What's the mean to me and to call this? This is a bit of a detailed description of all that was a partial question about the proper behavior, like to be a casserper, and to love yourself a man, not to be put into something back before someone went on. Basically, broke the most basic ethical behavior of us. And in the end, with a little rhyme, don't, if you find the dead animal on the screen, don't see it at the end of a down view. Which might be less, it's written to less of a casserper. But it's also written to basic behavior. Just be a nice person, don't, I think the word here is be "plus", don't be "plus", don't. The person walks on the screen, sees the dead animal, just eats it, just people look and say, that's something sickening. You're a nation, you're presenting God, that's not how a cheese person who's kabosh acts. You can eat an animal, but there's a part where you're checking the animal, a more, a little more etiquette in how you eat. Then there's laws, we search check in 23, there's laws about victims, how, with garbage victims, actions itself. About, not to join your cause with this, about majority of roles, and go judge someone just because it's poor, don't give me a better judgment. But simply judge people with a law, you can get them stuck available for that very long. Then we switch gears again, we talk about, should you meet an animal? So you come up with an animal that's lost, and then animal belongs to someone to your enemy. Someone that happens in the other show, someone don't talk to you, someone you don't like. And you see, their animal, wandering, you have to return it to the owner. Of course, you have to return everyone's animal to the owner. Even someone who can't stand, you have to return to the owner. Even if this animal's having trouble, you have to pop the animal, which is called ethothesomy, in fact, the animal, under its weight. And then he talks about not taking trophy, not taking a bribe, and stating it's not taking trophy. We seem to be expecting a much higher level of ethical behavior, not just not to be a rotten person, but to be a good person. Again, there's no punishment, should you do this, what will they do? There's no punishment in which you do this, what that will do, you do it because it's the right thing to do. When all these ethical laws sink and reach their conclusion, they have a beautiful summary puzzle, which is almost written from earlier that gives an extra explanation. And there's some people who sit there. In 23.9, it says, again, if you're going to talk again, don't oppress a stranger, then it adds a beautiful reason that can you, the nation of Israel, give that kind of definition again. You know the soul of a stranger to get a make-and- better, it's been fun, because you were once a couple of states in Egypt. You just came up with slavery. You've been sensitized. You know what it likes to be oppressed by somebody else. When you become the society, when you become the audience of the land, when you become the people with political power, don't let the strangers look at you. Instead, you experience at the state of Egypt and run from it to improve your own building, take that experience and make it to something possible. Then we switch quickly to the laws between, we finish the laws between men and the fellow men, and then we go to the laws about Shabbat and Shritha. Again, six days you're supposed to work in the seventh day. I'm sorry, six years. You work your job in the seventh year. It's going to be Shritha. And then six days you work in the seventh day you rest. But the reasons for these laws are going to be for Shritha. In order that the poor people should have what to eat, Shabbats to your workers can have a rest. Even the robot between God and men, they still have a certain element of the God on the other. There's a nice blend there between King God and man, which is expressed by, you show your understanding of your relationship with God by how you treat the fellow men. Then we conclude with the Shritha. I hope they must have not, the three pilgrimage holidays that seem to be totally King God and man. And three times a year you need to be seen by God, with followed by a couple small laws about what we do on these holidays, because we much of the world, or the laws of connection, when we go on castle. And that ends this set of laws in the body. If we summarize the beautiful pattern, notice that the laws can prove with King God and man, but up until that they are all between man and his fellow men. The truth is, if we go back to the beginning of the Shritha. Would really not at the beginning of the set of laws, because if you look back in your formage at the end of a Shritha. The fact that he's speaking, this set of laws really began after the 10 commandments. And the last belief in Shritha, in master, Shritha, in parachapasic effect, God tells Moshe, quote about the next law. The people said we don't want to hear from God correctly, God says okay. And God tells Moshe, which is the law set of other people of Israel. And the first set of laws it is, wrote as soon in deep, just a lot less than the last law. Don't make other images of God. Instead, if you want to worship me, he's back. And not they say that here's the laws of other people, hey, he's back. Two, three, Shritha. About how you should worship God and how you should worship God. But the whole set of laws that begin after the 10 commandments is whole unit, which will cooperate with Shritha, which really begins at the end of a Shritha. This whole set of laws begins with a very Shrith unit. Three, four, Shritha. To discuss how the Shritha should have served God. Then we turn to laws of God, the God of the Lord. And what we're all going to be turned to, again, laws of how to worship God, but how they have already. We can almost be turned to like a sandwich, where on the bottom of the top we have laws that discuss how we serve God, how we relate to that, how we serve Him. And in between these top and bottom of the sandwich, we have the, it is called the meat of the sandwich. The main law is to discuss how we treat a fellow man. But even these laws inside the Law of the dynamics of a fellow man have two distinct sections. We had the case laws, the causal laws, which we could call civil laws, laws of advantages. The beginning was how to treat the truth slightly. We go to what happened when person damages another person. And almost all which laws were called in the category of the cross-western issue, but these are laws that making have to enforce and have to check out. These are laws that understep radiation has, because of civil laws, that every nation needs laws like this. Should this happen? Here's the punishment. And these laws continue to adopt a little more than a chapter. And when these laws end yet another little break, we have a quick rule. We turn two, three, two. We're talking about laws between God and mannequin. We have a laws that are bringing a offering to another God, has based community. So that's what we're talking about. We can see that it's almost like a, almost like a double-sample, another slice of bread smacking in the middle. Meaning the laws between man and the fellow man have a rule divided in the middle, which divide between the civil laws that belong to the court system, followed by a whole set of ethical laws, which are absolute. Which don't say should this happen. Here's the punishment. Here's how you have to act. Be kind. Be nice. Don't be mean, et cetera. And they continue all the way to the end. Meaning what do we have about the sandwich? Our tough piece of bread is going to be. How do we have a served God? How much is served God? How much is served God? How much is served God within his bed? Followed by the most basic civil laws that every society needs to have, having each month. With a little break of another law between God and mannequin about how to serve or how not to serve God. Followed by a wholesome, a battery law, how ethical laws, how to be a good citizen, how to be a good person, how to be to me, how to be just, how to be kind, sort of, how to give respect up. As a way of playing, it had to be a good, strong, ethical person. We conclude that that wholesome trick with a modern piece of bread with, I can't have you served God on the three program in childhood days. And wait at the transition point, we talked about other laws between God and mannequin. Shabbat and Shritha with a sort of ethical element to it, but being nice to be, to the poor, to be, and to the workers, to give them a rest as well as Shabbat. What does that structure teach us? What's the meaning of structure that we find between the laws? This fact and the laws, which isn't the entire Torah, it's a beautiful example you will close all of that. We just entered a capital with David Waseenah. We entered a capital to be a nation, represented, to be about much of a cultural work of those. God says, "Should we listen to you?" To my boss, in Shabbat, to shoot for police, to keep my capital, read Sinanah. And then to read the treasure to me. Because the mannequin really teach equal arts, either because I own all the mannequin really to mannequin Israel, wants to meet. You're going to represent me there. And should you keep this covenant? But thank you really unless you come in and go to go. You read a nation, not just the individuals representing me, but among the found, nation representing me. An after a nation, a nation, set aside designated to represent me. That was the deal with David Waseenah. What do you find the question is put in? An example, a sampling of law that will make us a destination to represent God. What do we need? The tradition of presenting God, we ask that richness. We have to have a way to serve God. We need to remind that we need to serve God. So we need what we need, certainly it's what we can do and mannequin. They got them on the phone. And they form the, further, they call the sandwich the piece of blood on top and piece of blood on the bottom. They envelope this entire unit. So what's the meaning of the sandwich? The meaning of the sandwich is how we act as individuals. And how life is individuals works on two levels. First to be a good citizen. First to be, but very well, have civil laws. Have basic response like every nation should have. Don't expect that to be a nation. And that just as examples, we might have been familiar with other laws on view in Egypt. That's why, given these cases you've familiar with, there's not much you can do. And one of the biggest differences between these laws, not that laws is how we create a servant. And choose, well, choose a servant. It's special, dumbest, three years good as regular person. And even a nonjose servant has rights. You can't kill your servant. If you do, you're good to death. If you cause damage to your servant, even a nonjose servant, you go straight. If you knock out his tooth, it's several. Or knock out his eye. In each other, which are not both, they treat servants like dirt. They have any rights. Now the Jewish law may give you servants much more rights than existed in ancient law. But Judaism isn't just about civil laws, about human justice. It's also about ethical behavior. In the second section, we talked about what that expects is because we're his people. And what might be the came true value of an extra, to a regular nation because of God's nation, we're commanded to do. Returning to lost items is nice and virtuous. In a regular society, in God's society, that's something we have to do. And therefore, we have this beautiful unit. And the book of Ms. Fot de la Dan from the poem, Surround me, Ms. Fot de la Dan Fot de La Havelo, which had two sections, what we expect from all nations, civil laws, and to do that properly. But then what we expect is from us, because we're a gods nation, ethical laws, which are not commanded to promise, because we have to do them because we're a gods nation. Together, then it is simply, when the laws must become expressions pertain, which becomes the basis of the cabinet. It's going to take place in chapter 24. To conclude this year, a lot of you think is still a theme in safety of receipt, which I think it's very beautiful again. Remember, when Gattras Alba de la Dano, he called out the liquid coordination, Alba de la Dan great, et cetera. But the project that Aaron had a good set up before that destroyed stone, he told Alba de la Dan because, actually, the reader, before he does Alba de la without destroying stone, that tells so much as the reader, that Alba will expect to become a very good site, as I possibly try, chapter 8, verse 18. Gattras Alba de la Dano, that's the reader, but Alba de la de la la govatsum, the leader of Humba, boy, Aaron's. Alba was chosen to become a great nation, and he'll be aggressive on that time, and that's all in the beginning of Prasadah. Then, from his closest to Alba, or how this is supposed to work, he, that he, has got in country no more. In the man, as he accepted, the man that we talk about, Alba de la Dano, that's the message that comes from Alba de la Dano. Alba chose Alba de la Dano, so he would teach his children, and then, they'd become a family musician, from one generation to the next, keep the ways that Gattras is doing certain things about him. You could just accept it, which Gattras is, social justice, being a kinder just person. But if you look at these two sections, the laws of Alba de la Dano, and Prasad is put in, what we've found, the first section is Bhishpa, anyone who is put in, that's in this man. These are basics that Bhishpa, which ever says that. This second section, in this language, which began with the gail of Tumab, to gimme a conducted sign of ethical laws, that's more inside it than we're doing, the righteousness that we've got. And therefore, since Gattras said, you were told to be a nation, you instead of a response, and that's why it shows you. Therefore, the envelope is going to be, the la Dano namamamamamamamamamam, a relationship with Gattras with Gattras in that section, in between, the laws of ethicization, include an entire section about Mishmaam, and a tradition, an entire section about Mishmaam, it's that kind of Mishpaam, and those are the key elements, doing what's just in its right, and also doing overall extra, and there's society. And that's what G is resolved about, and how we relate to Gatt, the most important thing is how we act in our day-to-day life. Those who complimented by our special laws, of which we'll connect this to Gattras. In that sense, Gattras really is a beautiful sampling, a beautiful beginning of beginning with Gaurav, of our covenant with Gatt, and it gives an application of the covenant that began with different commandments, how to apply into society, is going to build the line of Israel, and establish a nation that's going to make a name for Gattras. This thing will continue for sure, a commission. And the rest are set to small, they are set in front of basically an office, right, in the middle as well, but the person's potential is a good start of the basic laws that make this a nation representing Gattras. So, that's all right. You have been listening to Raghma Nakhheme Liptag in the Shiyota Pashata Sharuwupa Pashata Mishpatim, and now for today's Al-Achayomit. And second thought, looking at the time, I say we've run over our time, and therefore we will postpone our Al-Achayomit till tomorrow, when we will be back with the Arab Shabbat program. Until then, called to, from Gushit Siong, Shivat Harat Siong, this is Azubic, and this has been KMTT, and I will see you in the next video.