Musar su Deuteronomio 17:6

The עמוד הדין, is שופטים ושוטרים תתן לך. I will first explain the plain meaning of this legislation. Later on I will deal with the mystical aspects of these laws. The first difficulty is why the Torah chooses to use the term תתן לך "give for yourself," when the subject is the appointment of judges and law-enforcers, whereas when the Torah speaks about the appointment of a king, the king is described as תשים עליך, "you will appoint him over you." One cannot argue that the term עליך is inappropriate except when the subject is the appointment of a king, since our sages (Yevamot 45b) have used the term עליך in another context such as: כל משימות שאתה משים עליך אל יהו אלא מקרב אחיך, "anyone to whom you grant any authority over yourself must be a member of your people."

The prohibition of handling fire is a testimony for us that G–d created the world ex nihilo. The fact that handling fire on the Sabbath before Him in the Tabernacle is permitted is a testimony for G–d. We have therefore two witnesses -in accordance with the dictum of the Torah that in order for testimony to be valid we need two witnesses- (Deut 17,6). The dual nature of this testimony is that A) We testify to G–d's leadership of the universe by the performance of the sacrificial service in the sacred domain of the Tabernacle; B) We testify -by not lighting fire on the Sabbath in our own domain- that G–d created the universe ex nihilo. When there is testimony by two witnesses which seems to contradict the testimony of a single witness, we do not offset one witness against another, but disregard the testimony of the single witness completely (Yevamot 88). The "testimony" by the two sheep which form the additional Sabbath offering, and which are burnt on the fire specifically on the Sabbath, therefore overrides any contrary "testimony" by the prohibition of lighting a fire in our private dwellings. This is also in line with the statement by our sages: אלמלא התמידים לא נתקיימו שמים וארץ, "were it not for the daily public offerings Heaven and Earth would not have endured" (Zohar 1,58). Thus far the Ginat Egoz.