Power of The Rabbis

In a book that I read occasionally that comments on the weekly parsha I found a very intriguing idea. The book is called Foundations and in the end of the section on parshas Emor it says the following:

"The Gemorra (Pesachim 30b; Yoma 31a; Yevamos 11a; etc) propounds that any Rabbinic ruling (tikun) carries the weight of a d'Oraisah. The Rambam (Yad Hachazaka, Hilchos Mamarim 2:9) elaborates as follows: Bais Din is empowered to prohibit what was once permitted, and their ruling stands for all generations. Similarly, they can permit what the Torah has forbidden, all according to the needs of the times."

Now, this confuses and befuddles me more than any other statement I have ever read by anyone. The first idea of the Rambam is taught to everyone and easily accepted. Of course the Rabbis have the right to protect us from transgressing a commandment from the Torah. A lot of the forbidden things that exist nowadays are prohibitions that were enacted by the Rabbis to protect us from transgressing a commandment from the Torah. However, the other idea, that Rabbis can detract from the Torah as they see necessary seems like an idea out of the Conservative or Reformed movement.

I think we can explain the Rambam to make him sound more mainstream. The Rambam doesn't say that the Rabbis have the power to get rid of the prohibition, rather he says the Rabbis are able to get rid of the prohibition according to the needs of the times. This means that the Rabbis can only proclaim a temporary lenience that will not last forever. This can be compared to the idea that women used to never cover their hair. Everyone is always shocked that no one used to cover their hair and only recently did people start covering their hair. I don't know if there was ever a Rabbinic proclamation for this, but we can see the example where allowing this commandment to be transgressed brought a lot of people back to orthodox Judaism. However, after a little while it brought many people to keep the commandments and, eventually, many people even started to cover their hair again.

It seems like, in this situation, the ends justified the means. At least according to how the Rambam understands the Rabbinic authority. The Torah is not a rigid document, but rather a guideline that should always be followed. These guidelines can only be changed by the people that have been entrusted with that responsibility, the Rabbis. Only the Rabbis can decide when it is appropriate to bend the rules in order to save the greater whole of Judaism.

I am unsure if the Rambam means that any generation can change the rules or only a generation that has a Sanhedrin. It is hard to assume that the Rabbis of this day and age, a splintered group, would have the ability to do this since there are hardly any consensuses on any topic. However, this does reveal that the Torah is not the unchanging and rigid force that most of us assume that it is and has always been.

Link to this Rambam here.

Equality Before the Law

In the book The Biblical View of Man it discusses justice. In this section it mentions an idea that one would think should be obvious. However, in this day and age it seems like this simple idea does not get proper attention. It says,

"Equality before the law is also proclaimed in order to protect the rich from the results of the poor winning unjustified sympathy. Thus, parallel to 'you shall not subvert the rights of the needy in their disputes' (Exodus 23:6) there is also the commandment 'nor shall you show deference to a poor man in his dispute' (Leviticus 19:15)."

This seems to be something that escapes people nowadays. People are always ready to demonize the person with the upper hand. Don't get me wrong, I believe that the poor man's rights should be protected, like mentioned in Exodus. However, it seems like for some reason that people are considered undeserving unless they are the underdog. This article can illustrate my point:

"Conversation at a South Side fire station heated up when the topic turned to affirmative action. 'White firemen are mad because blacks get extra points added to their tests,' declared a white lieutenant perched on the bumper of a fire truck. If it were not for department policies that favor minorities, he said, he would have had his silver lieutenant's bars sooner.

The white officer did not get any sympathy from his black coworkers. 'These white folks are mad because they won't have as many jobs,' said the station's captain, who is black. 'What about all those years they were leaving us out, when the promotions were 100 percent white? Whites thought everything was fine and never said a word.'

True, there were horrible conditions back in the day where blacks were discriminated against, but did these white officers discriminate against those blacks? No, it was the whites of several years ago. However, this station captain thinks it is fine to "payback" the whites. That seems like revenge and not equality. Is that the American way? Is that justice?

Another situation happened recently at another fire station. The article can be found here: "WASHINGTON - The Supreme Court appeared divided Wednesday over whether a Connecticut city's decision to scrap a promotion exam for firefighters because too few minorities passed violates the civil rights of top-scoring white applicants.

As is often the case with closely fought social issues at the court, Justice Anthony Kennedy appeared to hold the key to the outcome. He seemed concerned that New Haven, Conn., scuttled the test after it learned that no African Americans and only two Hispanic firefighters were likely to be promoted based on the results."

These issues reveal a very telling problem in our society, discriminating against the majority in order to give an advantage to the minority. How is that fair? Shouldn't everyone be equal? Just because there has been discrimination against minorities in the past, does that mean that the majority should be discriminated against in the future? Is that how to fix the problem? Or maybe the real answer is to make everyone equal, that way there is no discrimination. This is what the Torah is telling us. That real justice discriminates against no one and treats all equally.

Ramban- What The Torah Can Do For You- Toras Hashem Temima perek 1 siman 2

The Ramban continues his explanation of the greatness of the Torah. He explains,

"We learned in a braisa that Chizkiya bar Chiya said, The words of the Torah are like a crown on a head, a necklace on the neck, a soothing remedy to the heart, a salve for the eye, a compress for a wound, a root-drink for the stomach and it is a cure to the body. It is a crown for the head as it says in Mishlei (1:9) 'It is an ornament of grace for the head.' It is a necklace for the neck like it says in Mishlei (same source) 'It is a necklace for your neck.' It is a soothing remedy to the heart as it says in Tehilim (19:9) 'It gladdens the heart.' It is a salve for the eye as it says in tehilim (same source) 'It lightens up the eyes.' It is a compress for a wound as it says in Mishlei (3:8) 'It is a cure for your navel.' It is a root-drink for the stomach as it says in Mishlei (same source) 'It is marrow for your bones.' It is a general cure for the body as it says in Mishlei (4:22) 'And to all his flesh it is a cure.'"

The Ramban is bringing sources from the words of King David and King Solomon. Why? I think that it could be that since David and Solomon are two people that were well versed in the Torah and they were Kings, we can rely on what they say about the Torah to be true. Also, if someone is constantly being tested and, therefore, needs more guidance than everyone else, that person's advice should be heeded. This is especially true by David and Solomon since we see how successful they were and how righteous they were. If we hope to be even 1/100th as great as them we should listen to what they have to say about the Torah and how it guided them along the right path.

However, why would the Ramban choose this braisa to teach us the importance of the Torah? What are these references teaching us about the greatness of the Torah?

Crown on a head- the pasuk quoted was "It is an ornament of grace for your head." This could be referring to the development of the mind. The Torah is something that helps exercise the mind and hone it in such a way that it greatly benefits. This can be seen from the extensive works that have been made from the Torah like the Mishna, Gemorah, Midrashim and so on.

Necklace- the pasuk quoted was "A Necklace on your neck." This could refer to the idea that you can be proud of your Torah knowledge. A person that is rich with Torah knowledge is confident and happy. They feel confident in their connection to G-D. This is similar to someone who is wearing a nice piece of jewelry around their neck, they feel confident and proud of what is on their neck.

Soothing remedy to the heart- the pasuk quoted is "It gladdens the heart." The heart refers to emotions. The idea here seems to be that someone is cured of a problem when their heart is gladdened. The Torah is something that brings a person happiness. This is because a person who learns the Torah and believes in it feels a sense of purpose and completeness. The Torah teaches man that he is not the ultimate end, but rather there is something other than himself. This gladdens man since to think this is a world of pointlessness is depressing.

A salve for the eye- the pasuk for this is "It lightens up the eyes." Lightening up the eyes seems to refer to opening a persons knowledge up. The Torah allows a person to view the world around him in a different way. One is able to notcie all of the miracles and intricacies that are involved in the every day actions of nature. The Torah allows one to take in that knowledge and realize it is from a higher being.

A compress for a wound- The pasuk for this is "It is a cure for your navel." The pasuk tells us that this cure for a wound refers to an integral wound that is cured. The navel refers to the part of a person that is nourished while in the mother's womb. When a person comes into this world they are severed from their original nourishing source. The only way to reestablish a nourishing relationship is through the Torah. The nourishment of the Torah's knowledge can help a person sustain themselves. The main part of a person is the idea of belief and the Torah gives a person direction of this belief. However, one can believe in many things, so it is important to direct these beliefs in the proper direction.

A root-drink for the stomach- The pasuk for this is "It is marrow for your bones." The marrow for your bones, or the root-drink are things that help fix the inside of your body. The root-drink is something that cures a disease like gonorrhea and the marrow is what produces your bodies defences. This correlates to Torah, because Torah helps one protect their mind and body from detrimental things. Like pointed out before, a person needs to believe in something and that can either be pointless and harmful things or meaningful and helpful things.

A general cure for the body- The pasuk for this is "And to all his flesh it is a cure." This is an overview of everything that was stated previously. Also, this is coming to teach you the all encompassing nature of the Torah. Everything is found in the Torah, all the answers and all knowledge. If one were to search for things in the Torah, they will find the answer. An answer might be to learn science or math, but all proper direction is found in the Torah.

Rambam- The Four Elements- Yisodei Hatorah perek 3 halacha 10

After discussing all of the Spheres of the Universe, the Rambam starts to focus on Earth. He says,


ברא האל למטה מגלגל הירח גולם אחד שאינו כגולם הגלגלים. וברא ארבע צורות לגולם זה ואינן כצורת הגלגלים ונקבע כל צורה וצורה במקצת גולם זה. צורה ראשונה צורת האש נתחברה במקצת גולם זה ונהיה משניהן גוף האש. וצורה שניה צורת הרוח נתחברה במקצתו ונהיה משניהן גוף הרוח. וצורה שלישית צורת המים נתחברה במקצתו ונהיה משניהם גוף המים. וצורה רביעית צורת הארץ נתחברה במקצתו ונהיה משניהם גוף הארץ. נמצא למטה מן הרקיע ארבעה גופין מוחלקין זה למעלה מזה וכל אחד ואחד מקיף את שלמטה ממנו מכל רוחותיו כמו גלגל. הגוף הראשון הסמוך לגלגל הירח הוא גוף האש. למטה ממנו גוף הרוח. למטה ממנו גוף המים. למטה ממנו גוף הארץ. ואין ביניהם מקום פנוי בלא גוף כלל:


"Below the Sphere of the moon, G-D created a shapeless mass that is not like any of the other Spheres. He also created four tzuras (forms) that this shapeless mass can manifest itself as. These tzuras are not like any of the other Spheres. Every tzura has a part of this shapeless mass. The first tzura is that of fire, that when the tzura of fire and part of this shapeless mass combine they create the physical manifestation of fire. The second tzura is wind, that when the tzura of wind and part of this shapeless mass combine they create the physical manifestation of wind. The third tzura is water, that when the tzura of water and part of this shapeless mass combine they form the physical manifestation of water. The fourth tzura is earth, that when the tzura of water and part of this shapeless mass combine they form the physical manifestation of earth.


We find that below the heavens there are four different physical manifestations that one is higher than the other (spiritually) and each one encompasses that which is lower than it in every direction, just like the Spheres. The physical manifestation that is closest to the Sphere of the moon is the physical manifestation of Fire. Just below that is the physical manifestation of Wind. Below this is the physical manifestation of Water. Finally, the lowest of all physical manifestations is Earth. There is no free space that is not occupied by one of these physical manifestations."

The Rambam here is describing what his society knew of science at the time. It is interesting to note that he says the Earth is made up of a shapeless mass and these four elements. We now know about the microscopic world and the periodical table of elements. These elements make up Fire, Wind, Water and Earth.

However, I do not think the Rambam is trying to give us a lesson in science, but rather a lesson in the meaning of the Torah. In The Guide for The Perplexed the Rambam explains how the Earth is made up of these four elements and the rest of the Universe is made up of a fifth element. He uses these ideas to explain the Torah and its meaning. However, right now I think the Rambam is trying to point out something much more significant to our every day lives. The point of describing every element is to tell us that man is composed of these elements. There is no worth to any of these elements in and of themselves, but rather through their unity to form man they become very significant. It is this makeup that allows man to have a physical body made of Earth and water, that breathes air and creates heat like fire. If one of these elements were missing then man could not exist. That is the uniqueness of our world, our ability to exist. Showing that it must be a creator that mixed all the right materials for our world to come into existence.

Ramban- Greatness of Torah In Perspective- Toras Hashem Temima

The Ramban at the beginning of his book on Jewish Ideology (Torahs Hashem Tamima) talks about the greatness of Torah through the medium of Psalms. He writes in the first perek and first siman,

"In Tehilim (19:8) it writes, 'The Torah (Laws) of G-D is perfect, restoring the soul, the testimony of G-D is trustworthy, it makes the simple wise." This follows the phrase, (19:2) 'The heavens enumerate the honor of Kel (G-D).' So it goes back and explains the praise of the Torah and says that the Torah enumerates the praise of G-D more than the heavens, sun, moon, stars and all other celestial bodies that were mentioned in the beginning of this chapter. King David begins with the heavens praise of Kel (G-D) because the heavens are continuously moving for all time and everything that moves needs something to move it and guide it. Thereby, the heavens teach us about the honor of Kel (G-D). This is telling us that G-D is all powerful since He is the cause of the movements with His power (Kel-means power so when He is referred to as Kel, that refers to the aspect of G-D's all powerful being). (The Ramban then goes into a discussion about the different Spheres which I will leave out)"

The Ramban is using Tehilim (Psalms) to illustrate a point here. He is telling us that based on the Torah, we can learn all about the greatness of G-D. He says that King David points this out by saying that the vast and powerful forces of the universe can praise G-D, but shadow in comparison to the way that the Torah is able to praise Him. Just thinking about the different forces and what it must take to move the planets and to create the stars exudes a type of awe and wonderment. However, this feeling pales in comparison to the type of feelings that the Torah is able to inspire.

Tolerance and Ideas In Jewish Christian Relations

I just started reading this book that was originally written in German by Rabbi Dr. Leo Adler. The books name is The Biblical View Of Man. He was in the Mir yeshiva when it was in Lithuania and Shanghai. After the war, he became the Rabbi of the Jewish community in Basel, Switzerland. In his book is a letter from 1966 that he wrote in response to a request from Father Theodor Bogler, the editor of a Christian Journal, to contribute a Jewish interpretation of Christmas. His letter states that he did not feel comfortable contributing. However, the elegance and class with which the letter is written is remarkable. Also, I think it is very important for Jewish people to read as well as the Christians that read the letter when it was published in their journal. (The Journal was Liturgie und Monchtum). The letter states,

"Most honored Father,

I thank you for your friendly letter of May 24 and the invitation to contribute to the Christmas edition of Liturgie und Monchtum a piece on the Jewish attitude to the Christian festival of Christmas. Although I very much appreciate your friendly offer, I must reject it. If as you write, you heard of me through my booklet The Biblical View of Man, then if you reread the chapter on "The Transformed View of Man in Apocryphal Literature" you will understand that the idea of a G-D who reaches out to man, turning himself into man and flesh so as to reach man because man can no longer manage to reach G-D and, indeed, was never in his history capable of doing so - that this idea is of apocryphal origin and is diametrically opposed to the ancient biblical tradition of man being equipped with freedom and, thereby, with the strength and righteousness needed to find his way along the path to G-D.

Accordingly, the Christian interpretation of the Christmas festival is an impossible notion for Jewish theology, not only a question of a religion's attitude. Notwithstanding all the moral and ethical commonalities, which result both from Christianity's Jewish origin and from the recent renewed Christian attention to the Bible, we must not lose sight of that which divides us - which is nowhere more obvious than in connection with the Christmas festival, which for professing Christians has not only a symbolic meaning, but also a religious reality of the highest order.

Far be it from me, therefore, to oppose the certainty of Christian belief with that of Jewish belief, something which anyway would do you no service.

So I would ask you to leave it at that, with no other alternative in a situation in which each of us perceives G-D and seeks his own share in Him in his own way.

Yours, with friendly regards,
Rabbi Leo Adler"

There are a few things that are very important to point out about this letter. First of all, he points out that, according to Judaism, man is equipped with all of the tools to find his way on the path towards G-D. This means that in any situation a man finds himself there is always room to believe in G-D and follow his ways. No Jew should ever feel that it is an impossibility to connect to G-D, there is always a way, one just has to search.

Another major idea here is the tolerance that he shows towards the Christians. He reveals his ability to accept the Christian belief in G-D and shows that Jews do not need to force their belief on others. He thinks that any way that someone can connect to G-D, whether it be Judaism or Christianity, a person should follow his beliefs. There should be religious tolerance and brotherly love among all religions.

Rambam- The Intelligence of the Celestial Bodies- Yisodei Hatorah perek 3 halacha 9

The celestial bodies seem to be similar to the Earth that we live on. However, the Rambam points out that this type of thinking is a mistake. The celestial bodies have a higher existence than that of a rock or dust. He says,


כל הכוכבים והגלגלים כולן בעלי נפש ודעה והשכל הם. והם חיים ועומדים ומכירין את מי שאמר והיה העולם. כל אחד ואחד לפי גדלו ולפי מעלתו משבחים ומפארים ליוצרם כמו המלאכים. וכשם שמכירין הקב"ה כך מכירין את עצמן ומכירין את המלאכים שלמעלה מהן. ודעת הכוכבים והגלגלים מעוטה מדעת המלאכים וגדולה מדעת בני אדם:


"All of the celestial bodies and the Spheres have souls, knowledge and intelligence. They are living, standing (stay in their place) and they recognize the one who said 'The world should be. (G-D)' Each one [of the celestial bodies,] according to its greatness and [spiritual] height, praises and beautifies their shaper like the angels. Just like they recognize G-D so too they recognize themselves and they recognize the angels that are above them [in spirituality.] The knowledge the celestial bodies and the Spheres have is less than that of the angels, but greater than the knowledge of man."

The Rambam talks about how the celestial bodies have the ability to comprehend G-D. Also, they have spirituality and deductive reasoning. This is what he means by the fact that they have souls, knowledge and intelligence. The soul represents the spirituality of things that are physical. The knowledge is the understanding that a being can attain of G-D. Finally, the intelligence represents the ability to reason and come to logical conclusions.

The celestial bodies are compared to other beings that have these three qualities discussed in the previous paragraph. Those other beings are angels and humans. The celestial bodies, angels and humans are all on different levels of closeness to G-D. The closest beings to G-D are the angels, then the celestial bodies and, finally, man. The gauging of the closeness to G-D comes from the ability to understand G-D. Therefore, it is man that has the least understanding of G-D from these three types of beings. However, all three of these beings are able to praise G-D and glorify Him in their own unique way.