EXOD303 Rather than merely finding fault with what others do, we should offer constructive suggestions. When Yisro saw that his son-in-law Moshe was judging the entire Jewish nation by himself, he told him that this was not good (verse 17). Yisro warned Moshe that he was wearing away both himself and the people who needed judgments (verse 18). Yisro therefore advised Moshe to delegate power to subordinates who would judge the smaller cases, while Moshe would judge the larger ones. ... Some people always find fault with the way others do things. They should learn from Yisro and suggest ways and means of improving the situation, rather than merely complaining and criticizing.

SHOW FULL EXCERPT

EXOD304 (Continued from [[EXOD289]] Exodus 18:13 magistrates OXFORD 481). Judaism embraces the use of judges, not jurors, to decide criminal cases, and so the quality of justice depends on the quality of the judges. The Torah already requires that they have high moral character and wisdom. [this verse, Deuteronomy 1:13-14]. Maimonides summarizes the later rabbinic tradition in asserting that judges must have seven fundamental qualities: wisdom, humility, fear of God,  distain of money, love of truth, love of people, and a good reputation. They must also, as he explains, have practical life and family experiences. They must be aware of the "absurdities" of idolatry and magic so as not to fall victim to them. They must be people of stature so that their judgments are excepted. And they must judge in a manner likely to lead to a just verdict. The judge must show patience, intelligence, humility, and respect for persons when sitting in court. The judge must always hear both parties to the case, and must not discriminate for or against any of the parties. The judge must deliberate with care but not delay in pronouncing his verdict. He must assume the responsibility to render an individual opinion and not rely on the opinion of even more prominent judges. M.T. Sanhedrin (Laws of Courts) 2:1-7 (By Laurie L. Levenson, "Judaism and CriminalJustice"

SHOW FULL EXCERPT

EXOD305 There must be transparency and accountability when it comes to public funds even if the people involved have impeccable reputations. People in positions of trust must be, and be seen to be, individuals of moral integrity. Yitro, Moses' father-in-law, had already said this when he told Moses to appoint subordinates to help him in the task of leading the people. They should be, he said, "Men who fear God, trustworthy men who hate dishonest gain" [This verse]. Without a reputation for honesty and incorruptibility, judges cannot ensure that justice is seen to be done.

SHOW FULL EXCERPT

EXOD306 It has rightly been said: One who emerges from a beth-din that has just confiscated his jacket [in judgment] should go on his way singing [that he has been spared from thievery]. Shmuel said to R. Yehudah: This is intimated in the verse: "and also all this people, and its place shall come in peace. (Sanhedrin 7a)

SHOW FULL EXCERPT

EXOD307 The larger the group we try to persuade to live together, the harder it is to make everyone happy. One is fortunate, then, if one lives in a community where the justice system is sound and the political life healthy. But even the best social systems require a moral citizenry. The founders of America warned coming generations against fractiousness and factionalism. The need for social unity is equally strong in the Jewish tradition: "Hezekiah said: Great is peace, for the Torah says about the wilderness journeys of the Israelites, 'And they journeyed… and they pitched' [Num. 33:5]. There was sufficient dissension that that people are described in the plural. When, however, they came to Mount Sinai, they all became one camp, as it is stated, 'And there Israel camped before the mount' [this verse]. God noticed that Israel had come together and knew that this was the time to give the Torah to the people of Israel" (Lev. R. 9.9). Knowing the degree of contention and existing between Jews in our time, we are inclined to imagine the notion of a unified Jewish community as another of the Bible's miracles! More significant, though historically questionable, is the report: "Although the school of Shammai and the school of Hillel were in disagreement--what the one forbade, the other permitted--the school of Shammai did not refrain from marrying women of the families of the school of Hillel, nor did the school of Hillel refrain from marrying those of the school of Shammai. This should teach that they showed love and friendship toward another, practicing, 'Love truth, but also peace' [Zech. 8:19]" (Yev. 14b). Trying to extend these attitudes from family and neighborhood to our nation and the world is a critical moral challenge of our time.

SHOW FULL EXCERPT

EXOD308 According to the Mishnah Avot 1:18, one of the three foundations of the universe itself is peace. And when two of those foundations of the universe, truth and peace, are in conflict, peace wins out Bereshit Rabbah 11:7, implying that peace may indeed be the highest value in the universe. The Talmud Yevamot 65b explicitly points out that when truth comes into conflict with peace, that is, telling the truth would destroy the peace, one may lie in order to preserve the peace (under certain conditions). According to the Midrash, the entire creation, everything on earth, is equal in value to peace Bamidbar Rabbah 11:7, as it says in the Siddur that God created peace and He created everything (else) (beginning of the first blessing before the Shema in the weekday service). There is only one place mentioned in the Torah where the entire Jewish people were united in peace as one, implied by the use of the singular form "he camped" rather than the expected plural form "they camped." [This verse]. Only then, at Mount Sinai, when they were at peace, without division among themselves, as a singular unit, could God give the Jewish people the Torah. Vayikra Rabbah 9:9. All the ways of the Torah itself are peace Gittin 59b as it says in the verse in proverbs Proverbs 3:17. God openly tells the people in the Torah Leviticus 26:3-6 that their reward for keeping all the commandments will be peace (in the land as the Midrash Sifra Bechukotai 1:8 explains in greater depth.

SHOW FULL EXCERPT

EXOD309 The Midrash Mechilta Yitro 9 tells us that before God could give the Torah at Mount Sinai, He first healed all the physically and mentally disabled. Therefore, in order for the people to unite and receive the Torah, (see Rashi commentary on this verse explaining the sudden shift in the verse from plural to singular) the entire community, including the developmentally disabled, had to be included in receiving the Torah. Excluding them would have excluded the Divine Image and prevented the Torah from being given. Therefore, based on the past Sinai experience, we can infer that only when the entire Jewish community unites once again and is sensitive to the needs of all its segments will the Jewish people be merited once again with the Divine Image and messianic times.

SHOW FULL EXCERPT

EXOD310 Tolerance of all Jews, no matter their backgrounds, beliefs, or lifestyles, leads to the ultimate goal-Jewish unity. It was only that one and only time when the Jewish people united as one, expressed through the singular use of the verb in the verse (of camping), that they were worthy to hear God's voice. In fact, every Jew is commanded to be responsible for every other Jew, not only the Jews who agree with a particular viewpoint, lifestyle, or behavior pattern. Shavuot 39a When there is cohesive feeling and action, Jewish unity results. The Midrash states that the Jews are compared to one large sheep, because just as when one limb suffers pain, the entire animal feels the hurt, so too when one Jew suffers, the entire Jewish people should also feel the pain. Rabbi Shimon compares the situation to a person who bores a hole in a ship, and as the others get upset that the entire ship will go down causing everyone to drown, the man says, "I only put a hole in the area that belongs to me." So it is with the Jewish people. Every action by every Jew affects the entire Jewish people. Vayikra Rabah 4:6.

SHOW FULL EXCERPT

EXOD311 Rabbi Soloveitchik, Oral address to students in May 1981, in describing the war with Amalek prior to the giving of the Torah, says that this war was necessary before the Jewish people could receive the Torah. Only after a near defeat did the people realize they were vulnerable and needed God and the Torah to overcome life's difficulties. This is alluded to in [this verse] that connects the battle with Amalek at Refidim with the coming to Mount Sinai (see Rashi on this verse). Rabbi Soloveitchik expanded on this concept and said each person has his own Refidim, the challenge in life that seems to defeat him. He used the specific example of old age, showing that some people let it defeat and beat them down, while others, understanding that they no longer do some of the things they had done previously, are able to cope and make the most out of their new situation. Understanding Torah and its values can help you cope with old age.

SHOW FULL EXCERPT

EXOD312 Before Hashem gave the Torah to Bnei Yisrael, he told Moshe: כֹּ֤ה תֹאמַר֙ לְבֵ֣ית יַעֲקֹ֔ב וְתַגֵּ֖יד לִבְנֵ֥י יִשְׂרָאֵֽל׃… וִהְיִ֨יתֶם לִ֤י סְגֻלָּה֙ מִכָּל־הָ֣עַמִּ֔ים “So shall you say to the House of Yaakov [referring to the women] and speak to Bnei Yisrael [referring to the men] … and you will be cherished unto me more than all of the nations” (Shemos 19:3,5). The Toras Chaim (Bava Basra 130a) explains that Hashem deliberately instructed Moshe to speak separately to the women and the men, in order to teach us that the reward of one's mitzvos is shared equally by husband and wife, for the two are in essence one entity.

SHOW FULL EXCERPT