Mishpatim: True Torah Justice Protects Human Dignity and Creates Shalom

Transcript

This Torah class is brought to you by TorahAnytime.com. Like to share with the oilam a haskafah, a haskafah, a haskafah which is barur. It's clear throughout the entire parashah of Mishpatim, this week's parashah. It's something which I think is so simple, yet we overlook it. We constantly overlook it. Sometimes the most simple things, for some reason, maybe it's yetzer hara, maybe it's people, it is what it is, maybe it's galus and nisyonos of galus, we overlook basic, basic yesodei hadas, basic yesodos of Yiddish. Parashah, Ela Mishpatim, avadim, mishpatim. It's dinei mamonos, baba kama, baba metzia, baba basra. Shteit in pasuk, Ve'eleh, ve'eleh mishpatim asher tasim lifneihem, vav mosif. It's a Rashi, famous Rashi: Ma harishonim miSinai, af eilu miSinai. That these halachos are also miSinai. Ale fregen al redn. What was the hava amina not? Why would I think the parshas mishpatim and the halachos of mishpatim are not miSinai? It's also mashma that ki'ilu it's almost like an important introduction. Dos is a hakdamah. It's the hakdamah, frier, before you even begin to learn mishpatim, you need to know it's miSinai. What was the hava amina and what's the hadgasha? Good, you want to tell us that it's miSinai. Good, somewhere in the parsha, it could have been merumaz that it's miSinai. You see that it had to be with a hakdamah. Az melernt di halachos from der parsha, it needs to be with the introduction that it's miSinai. So farshteit zach peshutei. Simply, the pshat is, these are hilchos medini. Medini means it's every country has its laws, its rules, its regulations. No, mundane laws. You would think that this is more about day-to-day rules and regulations, a democratic society. Davka, this is miSinai. It wasn't nischadesh by the founders, so to speak, and nor is it a seichel ha'adam. It's not about someone came up with these rules. No, it's Torah miSinai. Torah miSinai. But there's another pshat. V'lama nismecha parshas dinim l'parshas mizbeach? It's mechabed v'eileh to the previous, mamish the last parsha in the previous parshas hashavua, and that is the last parsha in Yisro is about the mizbeach, to teach us shetasim sanhedrin etzel hamizbeach. Why? ... Good, okay. Mistama, mistama, there's a limud in it. It's showing us something, teaching us something. Un eichit vayter, it's a hakdamah to the parsha. The parsha begins with two yesodos that we have to know. The first is that it's miSinai, and the second is that the Sanhedrin has to be etzel hamizbeach. Favos? Favos? Why does it have to be, with the understanding, az me'lemdi halochos ershn tzi miSinai, un tzveitens, Sanhedrin muz zayn etzel hamizbeach. Why? Zat beisai, let's begin the takke the first halacha in this parsha, every ivri.

Eved Ivri is the most common of all halachos, stam anat. There's more day-to-day issues in halacha of dinei mamonos, right? It's probably more common, more frequent than Eved Ivri. Eved Ivri becomes the first parsha. It's the first chapter in the halachos, in the rules, is Eved Ivri. And l'maaseh, Eved Ivri wasn't even supposed to be. Tnan, Eved Ivri, ein kan Eved l'atzmo, eved l'atzmo. It was even the wrong thing for him to do. He's nirtza, he gets punished for it. Stam, it's not a common occurrence every day, yet the Torah begins the halachos of mishpatim with Eved Ivri. It's nit mein kasha, rabosai. The Ramban asks the kasha. The Ramban asks, why is Eved Ivri the first parsha, the first halacha in Parshas Mishpatim? And the Ramban says an interesting chiddush. He says Eved Ivri has undertones of emunah, yetzias Mitzrayim, ki li Bnei Yisrael avadim, avadai heim v'lo avadim la'avadim. So we have to be remembered yetzias Mitzrayim, seven years, zecher l'maaseh Bereishis, Shabbos, yovel, emunah in Yonim, as he says the Ramban. Very interesting that the first chapter, the first sugya. Der ershte halacha in Mishpatim, emunah. Definitely explains the inyan of Misinai. It’s a kesher to Sinai, Ribono Shel Olam. Ruchni. It’s religious laws. It’s not stam medini, that there’s the laws of— that in every mishpetei haTorah, the Ribono Shel Olam daychet, and emunah is there, and Yiddishkeit speaks not only for the bein adam l’chaveiro, but the bein adam laMakom echad. Maskim? Shteit noch a ban l’chayrech. Eved Ivri is about emunah. It seems like it’s a simple story: a ganef, mit a mekaifin, you have to sell him. It’s rules and regulations of how to deal with a ganef. Nein, the Ramban sagt, tifin yonim in emunah do. Shein? Good. Misinai, mizbeach. Zei heilige halachos. A Bachber, a tzaddik livrachah. Even the most simplest of halachos, and kodesh kedoshim, kodesh kedoshim, mamash. Veis shashanogeaches at parah vas— mamash, the gantze trask miSinai. Gedolei Yisroel flegen lernen, but bekamah mit the gantze mah midaSinai, yeah? Zei over that Reb Ber, like the Kurkevin. It’s a sugya in Chulin. It’s about the kurkevin, the gizzard of the animal, the kurkevin. The heilige kurkevin, when he learned the sugya. Halsken heilig, mishkodesh kedashim. I don't know where that world went to, I don't know. I saw it. I grew up listening to that world a little bit. Gelent a hakinmara vegen a pashte behemes, un behemes gevan kodesh. It's good to revisit and rethink what was just a few years ago, rabosai. There was a kedushah and taharah in the Yiddishe toich. The Gemara spoke about an animal, chan animal, nee? That's also part of the lessons of Misinai, eh? Not maskif? There's a chiddush. You heard it. You went to shiurim ... Tell me where the shiur is, I go there. I'll go to any shiur that the maggid shiur talks like that. So, the heilige ... the heilige ... I'm ready to go to such a shiur about this. I miss it. I miss it. I miss it. What? What? ... What?

When you talk about the shaar that was nogach es haparah, it's in reverence. There's a reverence to shaar shenagach es haparah. The kuk is in the heileg because it's in the Gemara, so it's now the heilige kuk. You know, sometimes I say things from my childhood that people can't even identify what I'm saying. People tell me I'm old-fashioned. Someone recently told me, Ach, Ravalkin, leptach fuftzik yatzarik. All right, maybe, I don't know. I only know what I know, rabosai. I know that there was a tekufah that I saw, and I'm not that old. Learned Gemara b'kedushah, and everything in the Gemara was with reverence of kedushah, with a ta'arah, with the ganze maid hasinah. Good? Okay. Aba sidah, eich it yesoides bein adam l'chaveiro, vos me darf do oplein. Chutz fun the whole heilige emunah mit der ganze... rabosai, lomer oplein. Bissel misinai, bein adam l'chaveirodik. There's a vort from Rabbi Yerucham. Rabbi Yerucham says, Why ever ivri? Eved Ivri is a megen a chiddush, men sheh ganef, he stole. Yet the yachas to him is, tazak kavod, tazak respect. He has one pillow. One pillow. It's got to give it to the eved. Dos is eich a mishpetei haTorah. Eich it heilig. It's also holy. Rabosai, the heiligkeit from Torah is the middos from Torah. People don't realize that. Vos is heilig? People think heilig is spiritual. Adinus and zehirus in middos toivos, in hargashes fun Yidden, is also heilig. Tzulib, that's adinus, fun heiligkeit. It's a sensitivity. It's oyser kadosh. The parshah of Ve'everivri yizak el Elokim is a hakdamah to all the mishpetei, hahalachos, of rules, mammes, farshtehn Yidden, the hergesh. How do you treat another person? A person, a vadai, is a chashuv mensch from the neighborhood, as a president, a daas, a yen, chaveir, the head of an organization. Aber dertachaganif, yeah, dertachaganif. He was sold to be an eved, so he's mammesh a second-class citizen. Yet the Torah says, mimuz zayin nizra. You have to be careful from his feelings, from his hargashah, his yachas to him. How are you misyaches to him? Zogt Rabbi Yerucham, that's why eved Ivri is the hakdamah to all the mishpatim, hakdamah to all the mishpatim. There's a beautiful pshat weiter from Rabbi Yerucham, a little further in Mishpatim. Chamishah baka yeshalom tachas hashor, one of the halachos is daled v'hei. So chamishah baka is tachas hashor, v'arba tachas haseh. Why? Why four by the seh and five by the baka? Chazal tell us the seh has to carry on his shoulder, he has to carry it. Geit doch nisht. He has to carry the sheep. The baker, he can't carry. So the bizayon, the embarrassment that he has, that he carries the sheep. So we take off from the onesh. Gata shtikel bizayon, he was embarrassed. Tell me in court, what would you say? He deserved to be embarrassed. He deserved, he deserved to be embarrassed. Tzkumt dem. Did themselves. They did them. In his geneivah, while he's stealing. Ah, ah. I like how Reb Yerucham speaks out. He says he saw many people schlepping shvere zachen on their back, with embarrassment. He says the butcher also schlepped, schlepped this. He says, Raisi tabachim noisin gidim al kseifam. They're not embarrassed. No, the Torah, psh. So it means it's not an extreme embarrassment. It's a dakus shebedakus shebedakus, and that's enough that we should take off from the onesh and be mechayev him only daled instead of hei. You know, Rabbeinu, Rashi brings down, ashetasim lifneihem. These are the mishpatim that you put in front of...

Chazal darshen, vifneihem v'lo lifnei akum, arkoyos. So first of all, Rashi points out that even if you know the dinim are the same, vadai if the dinim are different, veisas the dinim is different. So פארשטייט זיך, you can't go to the goyishe courts. But even, zogt Rashi in the name of the Chazal, even if the dinim are the same, taamanish gei. Why not? Miyakar. You're bringing honor to the avodah zarah. You're bringing honor. What does the pasuk that the Chazal bring? Ki lo kitzureinu tzuram, v'loyveinu plilim. Kitzureinu tzuram. Unserer bashefer, the Ribono Shel Olam, is not. Kitzuram. V'loyveinu. And if we give chashivus to their avodah zarahs, no, that's mamash a chilul Hashem. What's the greiser chilul Hashem in them? It's a greiser chilul Hashem. And what's the pshat, rabosai? You know the dinim are the same. So this is ek vel? No, the Torah says what, because he went to the courts instead of the beis din, huh? Doesn't bother the kasha. Maybe he went to the courts because the beis din can't do the job, huh? ... Chazal zogen nit azoi, huh? Chazal zogen mitades nishtan, huh? I see you're looking at me like I'm being... Vos zog ich? Chazal can't... Vil visn, vos is the greiser... the halachos end the same, yeah? Same halachos. Ki tzireinu tzurah, ma pesukos mamshach, ki laShem she'ein kamoihu. Vu di chil laShem? Where is it in a chil? You could come and say it's an avlah, the teivos havnitah zeh mitodes nitan. What's the pasuk? Ki lo kitzureinu tzuram. Ki lo kitzureinu tzuram. What's the problem? Okay, let me tell you what I think the pshat is. Ki lo kitzureinu tzuram. Tzureinu means who created us. Tzureinu, the one who created us. Ki lo kitzureinu — haYiddish bashafen andersh. As shetasim lifneihem means these are Yiddishe halachos. And even where the halachos, l'choira, seem to be the same, ein a doimeh. The basic rules could be the same. The basic rules could be, ... and ... it's all true. But there's nuances. There's kleine pratim, that kirchaik mizrach mimaarav, vas haYid, ba'emes mishpat, un vas ba'goy is mishpat. A goy will keinel farshteinen, even Ivri with one pillow. Can't be such a thing. A goy would never understand. Asidah ein pillow. Git men dos dem eved. What do you mean? The adon is the adon, the eved is the eved, the eved is the chaganif. Daled v'hei. Daled v'hei. How is it? Maybe because he slepted on his back. So what? The dakus, the sensitivity. And dos is der chiluk tzvishen mishpatei haTorah, mishpatei Yisrael, un lifnei v'lo lifnei akum. Das is mishpatim far Yidden. Ki lo kitzureinu. We have a whole different mahus, mahut rachum, Av HaRachum. Tzureinu, Ribono Shel Olam, created us what? The Ribono Shel Olam created us His image. We're in the tzelem of the Ribono Shel Olam. So we have a mahut rachum, Av HaRachum. And if you go to the arkaos, the mishpatei akum, you're losing the kitzureinu tzurah. I want to tell you a maaseh. I saw it. I was very, very moved by it. Sometimes we think, No, this is a big deal. Come on, get over it.

Grow up. You know, people hear this say, as a rav, I hear this shprach all the time. Come on, come on. Stop being so sensitive. Stop being so—come on, come on, come on. It's life. You can fill in all the blanks that everybody says to you, yeah? Big deal. I saw a maiseh which caught my eye. I was very moved by it. I was very moved by it. They say over that the Brisker Rav—I'm sorry, that someone was saying over a story that the Brisker Rav spoke about a certain person, and he called him Yungerman, kum aher, and—Yungerman. Reb Meir Soloveitchik heard that they were saying the story. He said, a sheker v'chazer, the story never happened. How do you know the story never—were you there? My father never spoke to somebody, called him a Yungerman. No such thing. Everybody was addressed, Reb this one or Reb that one. Reb Chaim, Reb David, Reb Yisrael. Yungerman, hey you, come here. Hey you. Yungerman will change into a kavod, me'ruft yenem a Yungerman shen a kavod. People have first names, as they say, no? Hey Cohen. Hey Weinman. Forget. Yungerman, not so bad. Reb Meir knew that the story wasn't true. A maiseh, a gedrukte maiseh. Because kav never, he had the sensitivities of kavod habriyos, rabosai. We're so rachok from it. We're so rachok. I don't know if we would even be able to shtel tzu. Parshas Mishpatim, our daily lives, I don't think we would even be able to. Do you know how many people we disrespect who are not ganavim, who are not ganavim? Kavod habriyos. Torah is mechayev an ondin, mechabed sein dem eved, dem ganef mefun zich alein. Tachapel a teige zach, rabosai. Hashkafas haTorah. We'll tell you another vort, rabosai, mamash a meiredige vort, but a meiredige mussar. Rabbi Yerucham has another pshat, vaiter in the parsha. Kol almanah v'yasom lo sa'anun. Zogt Rashi, hu hadin l'chol adam, ela shediber hakasuv b'hoveh, lefi sheheim trushei koach. L'maaseh, people sometimes abuse people. You know why? Because they could. Because they could, unfortunately. That's teva adam. They're trushei koach, d'almanah v'yasom, so people talk, abuse them, diber hakasuv b'hoveh. But ein hachi nami, it's for everybody. So how would you v'ta'aneh lo sa'anun? Because they'd mutzin, you're not allowed to embarrass them, you're not allowed to say harsh things to them, yeah? How did Rabbi Yerucham come in v'ta'aneh lo sa'anun, and that this is nogea to every person? You ready for a dakus? The dakus of what gedolei hamusar held is a chisaron in kavod habriyos. He says, I never keep the door of my office closed, even though it causes me time. I'm wasting time because whoever wants comes in and bothers me. Today, everybody, I'm busy. Busy. The phone, busy. Click the phone, busy. Can't reach me. Not reachable. Not available. No one's ever available, yeah? Rabbi Yerucham says, even though it costs me time. ... The ... of everything is with moment. He counted every moment was important. ... People have to wait for me. Wait for me. I'll get back to you later. Wait a few weeks to get an answer. ... He realizes how rachok we are, mamash, and he says, listen, a lashon, Rabbi Yerucham in the mirror. ... People have waiting rooms, waiting rooms. ... with a waiting room.

ששם יחקק ... צריך לירס איז איש. Sometimes they have to sit a long time. דוימה לי שעוברים הם בזה לא יסנון. ... לא יסנון. What's ...? No shaychus to our world almost. We live in a different ... It's a ... A person's, his comfort, his kovod, is his rights that he has. He has rights to this. People think, Vos, vos? Too much? What did I do to him, huh? I did something to him? It's a ... maaseh ... ... was giving a bechinah to the kids in the yeshiva in Eitz Chaim. He's sitting there, and all of a sudden he starts to get nervous and jumpy. He walks out. Then he started pacing the halls. What happened? He asked a question to a kid, and the kid had ... He knew nothing. קיין זאַך נישט געוואוסט. So they thought that in protest, he was angry at ... He's the ... ... from the ... talmidim. He asked a ... kid on Chumash, and the kid doesn't know what's ... He didn't know what's going on. Yeah, ... So they thought he got angry and he left. You know what he was saying? They overheard him saying, A kind is a chametz. Un er iz mechuyiv and mechabed zayn. He has rights also. He's a chiyuv. It's kumt em. It's kumt em. He has the right to be treated properly. It's kumt em. He was working on himself. He was working on himself. Davka mechabed zayn. I'll tell you a maaseh on that. My brother told me a story, af a fellow. My brother learned by Rav Gustman, zecher tzaddik livrachah, the gaon Rav Gustman. My brother, baruch Hashem, was a boy like all other boys. Had a good time when he went to Eretz Yisrael. I'm sure he's not makpid if I say that, but I think he says over the story also that way. His two friends, eichad. Rav Gustman used to give a sefer at the end of the zman on everything that they learned in the zman. Rav Gustman, you know everything. So first he asked my brother, and my brother did not know the answer. Didn't know the answers. So he started working with my brother to explain him the terutzim to the answers to the question. The second guy, he said, Rosh Yeshiva does not even gedait if to help me. I don't even know the Tosafos that you're talking about. Not only I don't know the kasha, the derach, I don't know Tosafos. So Rav Gusman asked Rav Lipko to take a Gemara, to bring him a Gemara. Lipko's his son-in-law, to bring him a Gemara, and he started ללמוד with him by the bechinah, the Tosafos. The third guy tells the Rosh Yeshiva, Rosh Yeshiva, I'm not even learning the masechta that you're learning in yeshiva. You know, some guys, when it comes like Tu B'Shvat time, they're already learning Maseches Megillah. They're done already. He was azasot. He was done already by Tu B'Shvat. He was learning Maseches Megillah. So he says, Rav Gusman asks him, What are you learning? Sovos lanstachya. He says, I'm learning Maseches Megillah. Lipko wanted to mamash get out of it. Aza bizayon. I mean, you're such a bizayon to the Rosh Yeshiva. You don't know zein zach. A kumen mamash, and ponim mezagim, not even learning the masechta. He stopped Rav Lipko from getting angry and saying something. Don't say anything. Bring me a Gemara Megillah. Brought him a Gemara Megillah, and he made him read the Gemara Megillah. He was learning with him the Gemara Megillah. The way you got your results, it's not like over here, the yeshivas who answer you after weeks of waiting if you can get into yeshiva.

Even the answer you have to weeks, that they don't have room, even though they do have room, or they knew they didn't have room, whatever. It's neither here nor there. You get your answer. So right on, you get your answer. So the first one, my brother got an answer: very good, very good. The second one, Ganz fein, ganz fein. And the third one, what are you going to say to him? What? Ganz fein? I didn't even know what masechta. I'm so happy you're in yeshiva. I'm happy. I'm happy with you. My brother said, right there in that nichat, ah, toirah misinai. What does it mean, Torah? Torah is Misinai. What is Torah Misinai? It means that dinus, that you have to makpid on the kavod of a tzveita. You know, rabosai, laws are about rights. You're right. Arkoyos could be real laws. It's not false laws. It's not corrupt laws. It's rights. He has rights and you have rights. What happens when those rights clash? Right? Shvili nivra olam. I always ask the question, Shvili nivra olam, ... so what are you doing? The teretz is, ... is best of ... Shvili nivra olam. Everybody thinks, chasdira, right? What do you do when it's contradictory? Arkoyos is about rights. Mishpat Torah is about what's right. It's a whole different mishpat. I want to tell you a maiseh, and I want to tell you a vort, and I want you to think about everything we spoke today. I saw a nacha maiseh from Brisker Rav, hafla vefel, hafla vefel. Very nispael from the maiseh. The Rav, he came in a meredn am haShidduch for his son. The Rav listened and he didn't say anything. The person saw that the Rav wasn't saying, so he kept on adding more to him, for more information and more. He was trying to push the shidduch. The Rav עדיין didn't say anything. And all of a sudden the Rav said, I have to go, whatever, I have to answer something, I don't know, something in the house. He was mishtamed and he left. The guy didn't hear no from the Rav, so he figured the Rav was busy, he'll come back, vayter, mucher the Rav again the shidduch. Second time, third, finally the Rav tells him, and this was an adam gadol, I know who it was, but in the sefarim they don't write his name. I know, I'd rather know who it was. So the Rav tells him, You didn't understand that I don't want the shidduch from the first time? So he says, The Rav had nisht gezogt nein. You didn't say no. He says, Me-meg zogn nein, me-meg veiten yenen. Me meg es ton, you're allowed to say no. You couldn't understand that I didn't want it. I didn't want it. I was mishtamed. I changed the subject. I moved. Tell me today, does anyone have a hard time saying no to somebody? Today, forget. You don't say no, something's wrong with you. Forget, stand up for you. Straight, say it. Say what you like, what you don't like. So shitach, I had the right to say no. You have the right to say no, but is it the right thing to do? It's a whole different, because in Torah, the hageshah of the other person is very important. B'eisai, ... and then we're going to go back to the kasha of shetasim Sanhedrin eitzel hamizbeach, and that's the hakdamah to parshas mishpatim. Ready? Ki yigach shor ish es shor re'eihu is another one of the dinei haTorah mishpatim. So shor ish es shor re'eihu. A lot of words in the pasuk. Straight, ki yigach shor es shor — a cow hit a cow, an ox hit an ox. What's shor ish es shor re'eihu? It's not ... halacha, ve'eis min hamechiltas, haChazal: ish v'lo katan, re'eihu v'lo akum, ish v'lo gevoyah, ish hekdesh. Okay, good, eis minoch. Even Ezra brings from Ben Buta. Hameiredike lashon. I saw you brought me the Mikraos Gedolos, but I don't even know — it's the new ... I don't even know how to ... Oh, not terrible. Okay. So Ibn Ezra says that there's a Ben Buta. I don't know.

Okay, I found it, okay. So the Even Ezra brings down that Ben Buta said pshat in the pasuk, v'asadav pshat, shor ish es shor re'eihu, that the re'eihu is the friend of the shor. So he said, brings the Even Ezra a pshat from Ben Buta: shor ish, not re'eihu of the ish, re'eihu of the shor. Zogt the Even Ezra, mit a sharfe gezog, v'ein l'rea shor ela Ben Buta. The only guy that can have a friend, an ox, a beheima, is this guy Ben Buta. For him is pashto Even Ezra, zogt Even Ezra pshat. And of him zogt the pasuk, as tam is meshalem chatzi nezek, which means, all right, as a tam, he's half responsible for it. Stam ischke muad? Huh? Not muad, somebody doing on purpose; he's stam a shoyte. Mainly he's a tam. So the Even Ezra, first Even Ezra from pashut. Since he's a tam, he pays chatzi nezek for the pshat he just said. All right. Hefsher keman zogt in a derech. You know what Mishpetei haTorah, you know what the parshah of Ki Yigach... it's about being ish, and it's about understanding it's shor re'eihu. Ki Yigach shor ish. You know, you're right, when two cars collide, if the issue is the two cars, okay, so we can go to court about the two cars and who's responsible for the cause. You have to remember it's a shor ish. Mishpetei haTorah is about re'eihu, asher re'eihu. It's a whole different mishpetei haTorah. Yeah? Shetasim al Sanhedrin etzel hamizbeach. Rashi brings the Chazal that one of the inyanim of the mizbeach was maybe shalom. It brings shalom, it brings peace. Shalom bein HaKadosh Baruch Hu, the Klal Yisrael. Shalom brings shalom. You know, Rabbeisei, how you bring shalom? Bein HaKadosh Baruch Hu, Klal Yisrael? Avodah, mita'karevin in the mizbeach, avodah, davening and learning, dos is alts. Shalom is brought. Shalom, hashra'as haShechinah. But then there's mishpatim that also brings shalom, bein HaKadosh Baruch Hu, bein HaKadosh Baruch Hu l'Yisrael. It's also al yedei achdus in Klal Yisrael is da hashra'as haShechinah. It's melameid shetasim Sanhedrin. The tafkid of mishpatim is nit gein tzu the rav to give dinim, to win. It's to go to the rav to see what's right and to make shalom between people. That's v'eileh hamishpatim. The Torah will azos farshtein. What is mishpetei haTorah? It's to bring shalom. I'll end with the following vort: the zeideflek zogt a pshat, the mizbeach is about shalom. The Gemara says, Kol hamegareish ishto harishonah, mizbeach morid alav dima'os. Farvos demizbeach is morid dima'os? So the zeideflek zogt a pshat. The Alter said, the Bisaron. The Mizbeach saw a lot of tears, heard a lot of tzavas and klal Yisroel. People brought korbanos to the Mizbeach, poured out their hearts over there. So the Mizbeach heard everything and should have been immune to everything, yet, ... afilu Mizbeach, afilu, that's pshat. Even the Mizbeach is altz geheilt. ... This is already past that, ... The way we're learning ... the Mizbeach is about shalom. Mizbeach is about shalom. Ish v'isha, the פירוד means what? Hashra'as haShechinah, ish v'isha. Afilu Mizbeach ... because the פירודim amol in mishpachos, in shtub, un tsvishn freint, what it does macht siluk haShechinah. That makes siluk haShechinah. פירודim in shtub, פירודim tsvishn mentshen, פירודim in kehillos and people, and what it does is the inyan of mishpatim, mishpatim. It's bringing shalom. It's bringing hashra'as haShechinah, ... mishpatim, ...

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