Matthew 5:25 Come to Terms Quickly

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In the Torah, for a judge to rule and then set aside the rule and mediate is a dishonor to the law.

Matthew 5:25 Come to terms quickly with your opponent while you are on the way to court, or your opponent may hand you over to the judge, and the judge to the guard, and you will be thrown into prison.
26 Truly I tell you, you will not get out of there until you pay back the last penny!” ISV

Why does Yahoshua teach this? Does he seek to warn us against the Courts of the Torah?  Rather, he teaches one and the same thing as when he says that The Torah must be upheld in all until the world is no more - and then it will remain but there will be no more need of courts - for all will live within its ways forever.

In Sanhedrin 6b the emphasis is on the virtual blaspheme of a judge who would set aside a ruling after it is given to find a compromise.  In Yahoshua's teaching the way of peace through volunteer effort at settlement is contrasted to the peace which comes by settlement through the strict justice of the court. Furthermore, negotiated or mediated settlement is placed where it belongs in the preferable place, as in the new covenant as foretold by Jeremiah when all will make peace with one another willingly from the new Godly heart - but it is given this preferred place only when pursued before the case goes to court.  After that there is according to Yahoshua and according to the Talmud, no going back.  For it is not possible that the Torah be dishonored.

The Straight Gate

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Through the calling of Abraham, Isaac and Jacob, Adam, for the sake of repentance, is given power to establish righteousness in This World at every point of openness in the Law, for every moment of question of what the will of God is in Israel, for corporate Adam.  But not one point of openness or question in the Law in This World is the gate into the World To Come.  For that gate is composed of the combination of all points of openness and every point designed for questioning and searching in the Law - all combined into one.  And the power to establish righteousness at that point, in order that Adam might walk uprightly through that gate, in accordance with the Law of God, is given only to the True Tzaddik, the True Righteous One, the Son of Adam.

For the gate of the point of the Law that opens into the World To Come can only be opened from the side of the World To Come.

Now the antinomian says, If it is true that only the Son of Adam can open the gate into the World To Come, and if it is true that gate into the World To Come must be opened from that side, then all that they do who labor to establish righteousness at every point of the Law they do in vain.  But the truth is that the gate into the World To Come is straight and the way unto it is narrow, like a narrow bridge that crosses over the sin of This World and is not defiled by it.  Every point of openness in the Law of God is only a point of openness for the sake of presenting a lesson in repentance for Adam, and the lessons of repentance for Adam would be infinite and endless were it not for the knowledge of the soul of the Son of Adam.  For only by the knowledge of the soul of the Son of Adam can all the lessons of repentance in every moment of question and searching in the Law of God be gathered into one lesson that has a beginning and an end.

Thus every point of openness and question in the Law must be decided and every lesson of repentance for Adam must be learned. And all must be learned according to the measure of the knowledge of the soul of the Son of Adam.

Until Adam's lessons of repentance are all learned according to the measure of the knowledge of the soul of the Son of Adam the Son of Adam will not open fully the gate into the World To Come.  For until that time Adam will not be ready and prepared to find it.  Should Adam enter through that gate to eat of the Tree of Life before their corporate repentance was complete, before it had completely prepared them for the judgment of Truth, they would not find that Tree to be life to them but would find it to be eternal destruction.

Antinominanism therefore is found to be the evil inclination in Adam toward resisting repentance, and those who fight in the end for antinomianism are found to be fighting against the soul of the Son of Adam.

Therefore, to straighten the way for Adam on the left hand and to straighten the way for Adam on the right hand, the Son of Adam elevates the lowest sinner from the dunghill to the place of the Temple mount, but he does not cause them to enter into the Temple immediately but causes them to wait there.  He does this in order that the truth of God's glorious grace is magnified in Israel, lest the wisdom of those who are wise in the lessons of Adam's corporate repentance is over magnified in the last days.  Nevertheless, he does not allow those whom he raises up by the demonstration of God's grace alone to the exalted hights of the Temple mount to enter immediately into the Temple but causes them to wait at the wall of the gate until those who come up through all the points of repentance in the Law arrive and become their teachers and receive from them the charity of a share in the gift that has been given to them.  For, "the first shall be last and the last shall be first," and only then when all the souls of Adam have become one in one school will the soul of Adam be measured according to the soul of the Son of Adam and be prepared in repentance for the full opening of the gate into the World To Come.