Q&A: You Are [Bound] Even if They Err
You Are [Bound] Even if They Err
Question
Regarding sanctifying the new month, they said: “which you shall proclaim”—you, even if you err. Maimonides writes: “Even though this one knows that they erred, he is obligated to rely on them, for the matter is entrusted only to them, and the One who commanded that the festivals be observed also commanded that they be relied upon.”
A. What is the underlying reason for this exposition? What is so unique about having a uniform calendar—whose consequences affect Jewish law both permissively and prohibitively—more than uniformity in the rest of Jewish law? Is a reason based on the outcome enough here—for example, that a difference in the calendar would fragment the Jewish people—or do we also need a reason rooted in the calendar itself, explaining why it is different from the rest of Jewish law?
B. Could you clarify whether and in what way this differs from the rest of Jewish law? If a Torah scholar thinks that the Sanhedrin erred in Jewish law or in the facts in issuing a permissive ruling—for example, they ruled that it is permitted to turn on electricity on the Sabbath, while in his view it is forbidden—would he be forbidden to act permissively? If they ruled that a certain lemon is valid as an etrog, and in his opinion it is not valid, and he took their lemon, is he also obligated to take his own etrog? Does taking his own etrog override a prohibition for him, the way a positive commandment overrides prohibitions?
Answer
A. You basically answered it yourself. It’s impossible to function if everyone has a different calendar. Why do you need further explanations?
B. I didn’t understand the question. This isn’t connected to question A, but is simply part of the parameters of “do not deviate.” In general, the Sanhedrin’s determination is binding, but if it is clear that they erred, then apparently someone qualified to issue rulings may act differently, though he may not rule against them. This depends on the disputes about one who errs regarding the commandment to heed the words of the sages at the beginning of tractate Horayot.
Discussion on Answer
A. The Holy One, blessed be He, can arrange the calendar according to the determination of the earthly religious court. And even if not, it may be that the fabric of serving God overrides the corrections and distortions in eternity-within-splendor.
B. I wrote that with other rulings there are qualifications to the duty to obey. Someone qualified to issue rulings may act differently (even if not rule that way). It depends on the various views about one who errs regarding the commandment to heed the words of the sages at the beginning of tractate Horayot. In the area of the calendar there are no such qualifications. The authority there is mandatory.
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A. Because even if it’s impossible to function with different calendars, how can that kind of reason actually create a new Yom Kippur and tune the eternity-within-splendor accordingly?
B. Why isn’t it connected? It is connected to question A, because I’m trying to understand what is novel about the Sanhedrin’s ruling regarding sanctifying the month more than other rulings, where one is obligated to obey even if in his opinion they are mistaken. “It’s clear they erred” is a very strong requirement—according to him they erred, but he has no more information than they do. If not for the exposition “you, even if you err”—that is, if sanctifying the month were like other rulings—what would Rabbi Yehoshua have done on the Yom Kippur of his own calculation and on the Yom Kippur of the Sanhedrin?