Chassidut sobre Deuteronômio 16:18

And this is "judges and officers you shall appoint" (Deuteronomy 16:18): a hint to the two judges spoken before [paragraph 1] which are the impulse to good and the impulse to evil, and the text designates the impulse to good with the expression "officers", since it is like the police officer that controls the people without doing them harm/evil, also the impulse to good is the one that rebukes and chastises a person with the staff of its mouth, and shows to the person what is lacking in his/her devotion. "At/In all your gates" [is used] because to every thing connected to a mitzvah and to holiness there is a gate of its own, and every thing that a person does in this world, be it Torah, prayer or some holy [act], the person opens the gate of that mitzvah, and this is "in all your gates."

However that is in the rest of the land of Israel, but it is not the case in Jerusalem. As Tosafot wrote that its sanctity exists permanently. Hence these two things that are in its favor are always present in it, even when it is destroyed. And the reason that Jerusalem is better than all of the land of Israel is because its sanctity is a comprehensive sanctity, since it was apportioned to the tribes. So the congregation of Israel [as a whole] has a portion and a right to Jerusalem, as stated earlier. And behold, there are two reasons why Jerusalem was not apportioned to the tribes: One reason is that the sacrifices and the altar and all of its requirements need to be from the entire Jewish people. Hence it was not apportioned. And also because all of the Jewish people were commanded about the appointment of judges, in all of your gates (Deuteronomy 16:18), which is the appointment of a minor Sanhedrin [local court] in every town. Yet it is found in Sanhedrin that a small town is exempt. And, if so, with what do they fulfill the commandment of “in all of your gates?” [They do so] with the great Sanhedrin that convened in Jerusalem. For it is considered “all of your gates,” since all of the tribes have a portion in it. And this is [the meaning of] that which King David, peace be upon him, said: Jerusalem is always built up, like a city knit together (Psalms 122:3). For there are always these two things in its favor together there. And the reason is that There the tribes used to go up, the tribes of the Lord (Psalms 122:4), since all of the tribes would go up to offer sacrifices there. And also Since set thrones of judgment are there, etc. (Psalms 122:5). And because of that, its sanctity is comprehensive and was sanctified for [all] of the future. As a result, it always has these two virtues.

Deuteronomy 16,18. “Judges and law enforcers you ‎shall appoint in your “gates”‎‏ ‏‎ who will judge the people ‎fairly.”
While it is true, as we all know that G’d sits in ‎judgment of the people of Israel on New Year’s Day, at which ‎time He exercises His love as well as His mercy, there is still a need ‎for justice being meted out down here on earth by human, i.e. ‎mortal judges. The judges meting out justice on earth must also ‎reflect the attribute of Mercy employed in the celestial spheres. ‎When judges here on earth emulate the approach to the accused ‎displayed in the celestial spheres, i.e. to assume that even if ‎guilty, there are some excuses to be found for the conduct of the ‎accused, then we can hope that, by taking this into consideration, ‎our own judgment on New Year’s day will also reflect this ‎consideration shown to sinners who had fallen victim to the evil ‎urge.‎
From the above, it is clear that it is within our power, down ‎here on earth to ”open” the gates of loving kindness, the source ‎of G’d’s blessings for mankind. This is the reason that the Torah ‎linked the dispensation of fair justice to “all your gates.” The ‎Torah tells us that we ourselves must initiate the process of ‎justice by giving anyone who appears to commit a wrong the ‎benefit of the doubt, i.e. as the Talmud in Megillah 12 words ‎it: ”man is measured by the yardsticks he applies to others.”‎