On the phrase “Torah from Sinai”
Many times you write “I am not committed to this, it is not Torah from Sinai.”
I wanted to ask, what do you think was given at Sinai? That is, what is under the title of Torah from Sinai, to which we will be committed at all costs?
The expression “Torah from Sinai” is an idiom, not a historical description (by the way, it is already like that with Maimonides, the Ramban, and other early scholars). What is binding is the written Torah (which says almost nothing) and the Talmud.
Why, for example, does Talmud say yes and Rishonim say no? And what if we disagree with them and are confident in the justice of our claims?
Because we have taken the Talmud upon ourselves (see the Rabbis of the Hebrews, Mechamron, and the Hebrews of Maryam)
Honorable Rabbi, Maimonides in the Laws of Mary says that it is about the Great Court in Jerusalem.. not about other sages!
From his words there, it can be seen that he really distinguishes between the standards that the Torah requires and the Torah of Sheva, even though you have said many times that the Torah of Sheva was so small and only contained laws and a few laws of the law!
And he emphasizes there that he says that Kabbalah relies on learning from the standards;
It is written: Two sages or two courts of law who were divided not at the time of the Sanhedrin, whether before the matter reached them, whether at the same time, or one after the other, one defiles and one purifies, one prohibits and one permits: If you do not know which way the law inclines, according to the Torah, follow the stricter one; And because of the words of the scribes, follow the stick. End quote
Don't you see how he separates between the actual D”T and the words of the scribes! That is, he does not admit that this is true Kabbalah and that there were things that changed! Did this happen in the dispute between the R”A and the Sages? One defiles and many purify!
I ask the Honorable Rabbi, wouldn't it have been better if the laws had been given from the beginning and not hidden? What is the point of hiding them from the whole nation? And in any case, to pass on the laws in a tradition that also did not preserve itself? See the Rambam”s handbook, writing, "Disputes have multiplied in Israel… What caused the cancellation of the Great Court? Why were they not secretly appointed to replace them?"
Moshe. If you want an answer to something, you should explain the question better. This night of fragmented quotes doesn't tell me anything. Please be brief and clear. Thank you.
It takes knowledge and understanding to properly ask questions in halakhic law. Indeed it does.
From what I have expanded upon and explained and quoted above, I will add my questions:
1. I ask the Honorable Rabbi, wouldn't it have been better if the rules for studying Torah and written in the Tosheva were given orally from the beginning and not hidden?
2. And since this is the case (given orally), their writers were forbidden to do so - what is the point in hiding them from the rest of the nation? And in any case, to pass on the rules in a tradition that has not even preserved itself.
3. See the Rambam in his handwriting, who wrote that disputes increased in Israel – (due to the abolition of the Great Court) What caused the abolition of the Great Court, why did they not appoint replacements for them (even secretly without the Gentiles knowing about it) secretly?
4. Why is there no court in our day that will decide on all the evidence and not just a great court without powers so that all disputes will be erased and completely eradicated. Like the court that was during the Second Temple.
1. A text never contains the rules for its interpretation. These always accompany the text. Even if the Torah had an appendix with a list of the qualities of the sermon, it would not have helped. Their application would have sparked the same debates (as there is in practice). Even in a Hebrew book, when a word “har” is written, it is not written next to it or in the appendix, a dictionary, what the word means. The assumption is that people know the language and the rules of its interpretation.
2. The prohibition to write is not intended to conceal, but to leave things open and undetermined. It is a type of oath that is interpreted according to the circumstances.
3. The origin of the Rambam is in the Gemara. But this is not because of the abrogation of the Great Council, but because of the culture of forgetting among the disciples of Hillel and Shammai, who did not serve their every need. There were decrees on the ordination, and in addition, according to the law, there is no ordination abroad, so in the end they were unable to confirm. Rabbi Yehuda ben Baba died because he confirmed five students.
4. Because of what is written in 3. Beyond that, I do not see the cancellation of the disputes as such a great idyll.
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