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Shoftim 5727 Alef. יז פרק דברים הַמָּקֹום אֶל

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Shoftim 5727 Alef. יז פרק דברים הַמָּקֹום אֶל Shoftim 5727 Alef. דברים פרק יז )ח( ִּכי יִּ ָּפ ֵלא ִּמ ְּמָך דָּ בָּר ַל ִּמ ְּש ָּפט ֵבין דָּ ם לְּדָּ ם ֵבין ִּדין ְּל ִּדין ּו ֵבין נֶ ַגע ָּלנֶ ַגע ִּד ְּב ֵרי ִּריב ֹת ִּב ְּש ָּע ֶריָך וְּ ַק ְּמ ָּת וְּ ָּע ִּלי ָּת אֶל ַה ָּמקֹום אֲשֶ ר יִּ ְּב ַחר יְּקֹוָּק אֱֹלקיָך בֹו: )ט( ּובָּאתָּ אֶל ַהכ ֹ ֲהנִּים ַה ְּלוִּיִּם וְּאֶל ַהש ֹ ֵפט אֲשֶ ר יִּ ְּהיֶה ַביָּ ִּמים ָּה ֵהם וְּ ָּד ַר ְּש ָּת וְּ ִּה ִּגידּו לְָּך ֵאת ְּד ַבר ַה ִּמ ְּש ָּפט: )י( וְּ ָּע ִּשי ָּת ַעל ִּפי ַה ָּד ָּבר אֲשֶ ר יַ ִּגידּו לְָּך ִּמן ַה ָּמקֹום ַההּוא אֲשֶ ר יִּ ְּב ַחר יְּקֹוָּק וְּ ָּש ַמ ְּר ָּת ַל ֲעשֹות כְּכֹל אֲשֶ ר יֹורּוָך: )יא( ַעל ִּפי ַהתֹו ָּרה אֲשֶ ר יֹורּוָך וְּ ַעל ַה ִּמ ְּש ָּפט אֲשֶ ר יֹאמְּ רּו לְָּך ַת ֲע ֶשה ֹלא תָּ סּור ִּמן ַה ָּד ָּבר אֲשֶ ר יַ ִּגידּו לְָּך יָּ ִּמין ּושְּ מֹאל: )יב( וְּ ָּה ִּאיש אֲשֶ ר יַ ֲע ֶשה בְּזָּדֹון ְּל ִּב ְּל ִּתי ְּשמ ֹ ַע אֶל ַהכ ֹ ֵהן ָּהע ֹ ֵמד לְּשָּרֶ ת שָּ ם אֶת יְּקֹוָּק אֱֹלקיָך אֹו אֶל ַהש ֹ ֵפט ּו ֵמת ָּה ִּאיש ַההּוא ּו ִּב ַע ְּר ָּת הָּרָּ ע ִּמיִּ ְּש ָּר ֵאל: in v. 9. Even ”הלוים“ The problem that R. D.Z. Hoffmann is addressing is the addition of the word if the Kohanim will be among the judges who will adjudicate cases, what is being added when it is stated that they are also Levi’im? The commentator suggests that the Kehuna at this point is not viewed as the private possession of Aharon’s family, but rather as an aspect of indicating the special status of the entire tribe of Levi. Consequently, it becomes important to identify the Kohanim as a subset of Shevet Levi. Beit. 1. Siphre understands v. 11 as directing the person requesting a decision to attribute any error that might seem to be made by the judges as the error of the person, while the judges must be treated as if they are infallible. Midrash Shir HaShirim attributes the ability to detect errors to the person who has come for judgment, requiring him to accept the decision only when he believes that no error has been made by the judges. expands the universe of ”יָּ ִּמין ּושְּ מֹאל“ According to the Siphre, the phrase at the end of v. 11 .2 cases where the person requesting a judgment must accept the judgment, i.e., not only must the judgment be accepted if the person thinks that the judges are correct, but even if it appears to him that they are incorrect. According to Yerushalmi Horiyot, the phrase limits the authority of the judges to impose their judgment, i.e., the need to accept their judgment is narrowed to only those occasions where their decision appears to be free of error. .with an objective error ”יָּ ִּמין ּושְּ מֹאל“ The verse in 28:14 is clearly associating the phrase .3 Immediately after the phrase appears in the verse, mention is made of idolatry, i.e., worshipping non-deities. Therefore turning to the right or the left means deviating from the objective truth. דברים פרק כח )יד( וְֹּלא תָּ סּור ִּמ ָּכל ַה ְּד ָּב ִּרים אֲשֶ ר ָאנ ֹ ִּכי ְּמ ַצּוֶה אֶתְּ כֶם ַהיֹום יָּ ִּמין ּושְּ מֹאול לָּלֶכֶת ַא ֲח ֵרי ֱאֹל ִּהים ֲא ֵח ִּרים לְּעָּבְּדָּ ם: ס allowing for the ,”יָּ ִּמין ּושְּ מֹאל“ Devarim 17:11 does not have an example following the phrase possibility that subjective rather than objective judgments may be in play. Gimel. 1. 1 רמב"ן דברים פרק יז פסוק יא )יא( ימין ושמאל - אפילו אם אומר לך על ימין שהוא שמאל או על שמאל שהוא ימין, לשון רש"י. וענינו, אפילו תחשוב בלבך שהם טועים, והדבר פשוט בעיניך כאשר אתה יודע בין ימינך לשמאלך, תעשה כמצותם, ואל תאמר איך אוכל החלב הגמור הזה או אהרוג האיש הנקי הזה, אבל תאמר כך צוה אותי האדון המצוה על המצות שאעשה בכל מצותיו ככל אשר יורוני העומדים לפניו במקום אשר יבחר ועל משמעות דעתם נתן לי התורה אפילו יטעו, .Mitzva to carry out what they say even if clear they are mistaken וזה כענין רבי יהושע עם ר"ג ביום הכיפורים שחל להיות בחשבונו )ר"ה כה א)* והצורך במצוה הזאת גדול מאד, כי התורה נתנה לנו בכתב, וידוע הוא שלא ישתוו הדעות בכל הדברים הנולדים, והנה ירבו המחלוקות ותעשה התורה כמה תורות. וחתך לנו הכתוב הדין, שנשמע לבית דין הגדול העומד לפני השם במקום אשר יבחר בכל מה שיאמרו לנו בפירוש התורה, בין שקבלו פירושו עד מפי עד ומשה מפי הגבורה, או שיאמרו כן לפי משמעות המקרא או כוונתה, כי על הדעת שלהם הוא נותן )ס"א לנו( להם התורה, אפילו יהיה בעיניך כמחליף הימין בשמאל, .Need a central source to prevent divisiveness and sectarianism וכל שכן שיש לך לחשוב שהם אומרים על ימין שהוא ימין, כי רוח השם על משרתי מקדשו ולא יעזוב את חסידיו,** לעולם נשמרו מן הטעות ומן המכשול. .Believe that HaShem would not Let them err ולשון ספרי )שופטים קנד( אפילו מראין בעיניך על הימין שהוא שמאל ועל שמאל שהוא ימין שמע להם: *Rosh Hashana 25a MISHNAH. ON ONE OCCASION TWO WITNESSES CAME AND SAID, WE SAW IT IN THE MORNING IN THE EAST AND IN THE EVENING IN THE WEST. R. JOHANAN B. NURI THEREUPON SAID, THEY ARE FALSE WITNESSES. WHEN, HOWEVER, THEY CAME TO JABNEH RABBANGAMALIEL ACCEPTED THEM. ON ANOTHER OCCASION TWO WITNESSES CAME AND SAID, WE SAW IT AT ITS PROPER TIME, BUT ON THE NIGHT WHICH SHOULD HAVE BEEN NEW MOON IT WAS NOT SEEN, AND RABBAN GAMALIEL [HAD ALREADY] ACCEPTED THEIR EVIDENCE.5 RABBI DOSA B. HARKINAS SAID: THEY ARE FALSE WITNESSES. HOW CAN MEN TESTIFY THAT A WOMAN HAS BORN A CHILD WHEN ON THE NEXT DAY WE SEE HER BELLY STILL SWOLLEN? SAID R. JOSHUA TO HIM: I SEE [THE FORCE OF] YOUR ARGUMENT. THEREUPON RABBAN GAMALIEL SENT TO HIM TO SAY, I ENJOIN UPON YOU TO APPEAR BEFORE ME WITH YOUR STAFF AND YOUR MONEY ON THE DAY WHICH ACCORDING TO YOUR RECKONING SHOULD BE THE DAY OF ATONEMENT. R. AKIBA WENT [TO R. JOSHUA] AND FOUND HIM IN GREAT DISTRESS. HE SAID TO HIM: I CAN BRING PROOF [FROM THE SCRIPTURE] THAT WHATEVER RABBAN GAMALIEL HAS DONE IS VALID, BECAUSE IT SAYS, “THESE ARE THE APPOINTED SEASONS OF THE LORD, HOLY CONVOCATIONS, WHICH YE SHALL PROCLAIM IN THEIR APPOINTED SEASONS”, [WHICH MEANS TO SAY THAT] WHETHER THEY ARE PROCLAIMED AT THEIR PROPER TIME OR NOT AT THEIR PROPER TIME, I HAVE NO APPOINTED SEASONS SAVE THESE. HE [R. JOSHUA] THEN WENT TO R. DOSA B. HARKINAS, WHO SAID TO HIM: IF WE CALL IN QUESTION [THE DECISIONS OF] THE BETH DIN OF RABBAN GAMALIEL, WE MUST CALL IN QUESTION THE DECISIONS OF EVERY BETH DIN WHICH HAS EXISTED SINCE THE DAYS OF MOSES UP TO THE PRESENT TIME. FOR IT SAYS, “THEN WENT UP MOSES AND AARON, NADAB AND ABIHU AND SEVENTY OF THE ELDERS OF ISRAEL”. WHY WERE NOT THE NAMES OF THE ELDERS MENTIONED? TO SHOW THAT EVERY GROUP OF THREE WHICH HAS ACTED AS A BETH DIN OVER ISRAEL IS ON A LEVEL WITH THE BETH DIN OF MOSES. HE [R. JOSHUA] THEREUPON TOOK HIS STAFF AND HIS MONEY AND WENT TO JABNEH TO RABBAN GAMALIEL ON THE DAY ON WHICH THE DAY OF ATONEMENT FELL ACCORDING TO HIS RECKONING. RABBAN GAMALIEL ROSE AND KISSED HIM ON HIS HEAD AND SAID TO HIM: COME IN PEACE, MY TEACHER AND MY DISCIPLE — MY TEACHER IN WISDOM AND MY DISCIPLE BECAUSE YOU HAVE ACCEPTED MY DECISION. **רמב"ן דברים פרק יט פסוק יט 2 )יט( כאשר זמם - ולא כאשר עשה, מכאן אמרו הרגו אין נהרגין, לשון רש"י מדברי רבותינו )מכות ה ב(. והטעם בזה, בעבור כי משפט העדים המוזמין בגזרת השליט, שהם שנים ושנים, והנה כאשר יבואו שנים ויעידו על ראובן שהרג את הנפש ויבואו שנים אחרים ויזימו אותם מעדותם צוה הכתוב שיהרגו, כי בזכותו של ראובן שהיה נקי וצדיק בא המעשה הזה אילו היה רשע בן מות לא הצילו השם מיד ב"ד, כאשר אמר )שמות כג ז( "כי לא אצדיק רשע". אבל אם נהרג ראובן, נחשוב שהיה אמת כל אשר העידו עליו הראשונים, כי הוא בעונו מת ואילו היה צדיק לא יעזבנו ה' בידם, כמו שאמר הכתוב )תהלים לז לג( "ה' לא יעזבנו בידו ולא ירשיענו בהשפטו." ועוד שלא יתן ה' השופטים הצדיקים העומדים לפניו לשפוך דם נקי, כי המשפט לאלקים הוא ובקרב אלקים ישפוט. והנה כל זה מעלה גדולה בשופטי ישראל, וההבטחה שהקב"ה מסכים על ידם ועמהם בדבר המשפט. וזה טעם "ועמדו שני האנשים אשר להם הריב לפני ה'" )פסוק יז(, כי לפני ה' הם עומדים בבואם לפני הכהנים והשופטים, והוא ינחם בדרך אמת, וכבר הזכרתי מזה בסדר ואלה המשפטים )שמות כא ו(: השגות רמב"ן על ספר המצוות של רמב"ם רמב"ן על דברים יז:יא דיינים הגיעו להחלטתם על ידי: 1( מדרש הכתוב; 2( פירוש הכתוב; 3( מפי השמועה ממשה. x אם כל הדיינים לא מסכימים, הולכים אחרי הרוב. מי שחולק על החלטת הדיינים נחשב כזקן ממרא. x ה' מצוה לנו לשמוע ולקבל דברי הב"ד הגדול. x אפילו אם אדם בטוח שהדיינים טועים, עליו לקבל את דעתם. √ חכם הראוי להוראה יכול להחמיר על עצמו אפילו אם הדיינים אומרים להקל. אבל אם הדיינים דנו עם האדם x הזה ולא קבלו את דעתו, עליו ללכת על פי הוראתם. x צריכים לקבל דעת ב"ד הגדול למנוע מחלוקת בישראל. x ה' לא יתן לדיינים לעשות טעוית. 2. RaMBaN says in each instance that we are supposed to suspend our personal judgment and accept as the truth whatever the judicial authorities say.
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