신명기 1:16의 Musar

The third quality is flattery. This is one of the evil qualities, which makes the worth of the worship of God, may He be extolled, incapable of lasting worth. For every flatterer adds to his worship when it is before the eyes of the people, but when he is alone, he alters the worship or detracts from it, as though his worship was for men and not for the Creator. Such a man can be called a polytheist, for he joins in his worship the worship of men and the Creator, making the worship the same for both of them. And, therefore, Scripture has commanded us and warned us (Deuteronomy 1:16), “Ye shall not be afraid of the face of any man.” The healing of this quality is to think in one’s heart that every exertion in this direction will be to no avail, and he will have no reward for his exertion except the wrath of the Creator. For the Creator will recognize that his service is for show, that is to say, to show his piety before people, and the Creator has no share in this type of service, and therefore, his prayer is a sin. Moreover, every flatterer is a fool because he permits himself to think that just as he can deceive men, so can he deceive God, and this, of course, is complete folly. Therefore, he should know that it would be better for him to reveal his wickedness publicly than to conceal it from people in order to deceive them and so that they will call him pious. If this quality is found in a servant of God, it is necessary to accustom his soul in the opposite. That is to say, he should place upon his soul a vow not to add to his worship before the eyes of the people anything except that which he knows he will not omit from his worship when he prays privately. If he is able to correct this quality, then he will know that he has attained the will of God.

The צרור המור however, makes G–d the subject, i.e. the litigant really comes to G–d, as if Moses had said "when a matter needs to be judged by G–d, the litigant comes to me (Moses) to present his arguments. When that happens, I do not listen to him, but wait until the other litigant, his opponent, is also present." This is independently confirmed in Deut. 1,16. Our Rabbis have warned insistently that judges must not hear an argument unless both sides are present; they even ruled that failure to observe this rule is equivalent to violating the commandment "לא תשא שמע שוא" (Exodus 23,1). This is the reason why the first verse in our Parshah states תשים לפניהם, "place before them." Furthermore, Moses told Yitro (18,16) that even if a similar problem as that which is now בא אלי, had been judged by him on a previous occasion, he would not simply use that precedent to hand down an identical verdict, but would consider this case on its own merits, i.e. ושפטתי בין איש ובין רעהו, because no two cases can be entirely alike. The judge must consider the respective personalities of the litigants. This too is the meaning of אשר תשים לפניהם. Another possible meaning of the word לפניהם could be that the matter should be judged forthwith, the judge should not say that he will deal with it when he gets around to it in his own good time.