Ron at 07:45, 4 March 2011

2011-03-04T07:45:20Z

Ron: Created page with "{{bismilla}} {{header|Vayakhel 5771|ויקהל תשע"א}} {{hebrew}} {{pasuqh|לֹא-תְבַעֲרוּ אֵשׁ, בְּכֹל מֹשְׁבֹתֵיכֶם, בְּיוֹם, הַ..."

2011-02-24T11:53:33Z

Created page with "{{bismilla}} {{header|Vayakhel 5771|ויקהל תשע"א}} {{hebrew}} {{pasuqh|לֹא-תְבַעֲרוּ אֵשׁ, בְּכֹל מֹשְׁבֹתֵיכֶם, בְּיוֹם, הַ..."

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{{bismilla}}
{{header|Vayakhel 5771|ויקהל תשע"א}}

{{hebrew}}
{{pasuqh|לֹא-תְבַעֲרוּ אֵשׁ, בְּכֹל מֹשְׁבֹתֵיכֶם, בְּיוֹם, הַשַּׁבָּת|p/pt/pt0235.htm#3|שמות לה:ג}}

{{heb|היינו חושבים שהפסוק הזה בא לאסור את הדלקת האש בשבת. זה לא נכון, אלא איסור הדלקת אש נובע מאיסור "הבערה" ו"כיבוי", שהם בכלל השלושים ותשע אבות המלאכות שהתורה אוסרת בשבת.}}

{{heb|הפסוק הזה בא לאסור על בית דין מלעונש החייב עונש, בשבת. '''אֵין עוֹנְשִׁין בַּשַּׁבָּת; אַף עַל פִּי שֶׁהַעֹנֶשׁ מִצְוַת עֲשֵׂה, אֵינָהּ דּוֹחָה שַׁבָּת. כֵּיצַד -- הֲרֵי שֶׁנִּתְחַיַּב בְּבֵית דִּין מַלְקוּת אוֹ מִיתָה, אֵין מַלְקִין אוֹתוֹ וְאֵין מְמִיתִין אוֹתוֹ בַּשַּׁבָּת: שֶׁנֶּאֱמָר "לֹא-תְבַעֲרוּ אֵשׁ, בְּכֹל מֹשְׁבֹתֵיכֶם, בְּיוֹם, הַשַּׁבָּת" -- זוֹ אַזְהָרָה לְבֵית דִּין, שֶׁלֹּא יִשְׂרְפוּ בַּשַּׁבָּת מִי שֶׁנִּתְחַיַּב שְׂרֵפָה; וְהוּא הַדִּין, לִשְׁאָר עֻנְשִׁין.''' {{hcite|i/3124n.htm#7|הל' שבת כד:ז}} }}

{{heb|מכאן מבינים שאין לפסוק הלכה לעצמנו על פי התורה שבכתב בלבד, כי אם על ידי דברי חז"ל -- שהם קיבלו את המסורה איש מפי איש עד מתן התורה בסיני, כמבואר בהקדמה למשנה תורה {{hcite|i/0000n.htm#1|כאן}}. וכן לצורך ענייננו זה, צריך להעיר שאין עונש מן העונשים האמורים בתורה בר ביצוע כל עוד אין סנהדרין וסמוכים. אבל מכת-מרדות, למשל, שנוהגת גם היום -- גם אסור לעשות בשבת. ייתן ה' ונזכה למצב בו אין צורך לענוש ולא להיענש!}}

{{english}}
{{pasuq|You shall kindle no fire throughout your habitations upon the sabbath day|p/pt/pt0235.htm#3|Ex 35:3}}

We might think that this verse comes to forbid lighting a fire on ''shabbat''. That is incorrect, rather the prohibition of lighting a fire stems from the prohibition of "burning" and "extinguishing", which are among the thirty-nine archetypical activities prohibited on ''shabbat''.

Our verse comes rather to forbid the court from punishing on ''shabbat'' one who deserves punishment. '''On ''shabbat'' we may not punish; even though punishing is a positive commandment, it does not set aside ''shabbat''. How so? If one were found by the court liable for lashes or death, we may not lash him nor kill him on ''shabbat'', as the verse states: "you shall kindle no fire throughout your habitations upon the sabbath day". This is a warning to the court that they not burn on ''shabbat'' one who is liable for death by burning; and the same ruling applies for all other punishments.''' {{hcite|i/3124n.htm#7|Laws of Shabbat 24:7}}

From this we can understand that we may not derive laws for ourselves only from the written Torah, but rather from the words of our sages of blessed memory -- they who received the tradition one from the other back to the giving of the Torah as Sinai, as explained in the introduction to the Mishne Torah {{hcite|i/0000n.htm#1|here}}. And too, regarding our subject matter here, it must be clarified that none of the punishments listed in the Torah are capable of being effected so long as we have no Sanhedrin nor judges who have been properly appointed. But "stripes for rebelliousness", for example, which are still in effect today -- they too are forbidden to be inflicted on ''shabbat''. May it be His will that we merit to be in the state where there is no need either to punish nor to be punished!

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	From this we can understand that we may not derive laws for ourselves only from the written Torah, but rather from the words of our sages of blessed memory -- they who received the tradition one from the other back to the giving of the Torah as Sinai, as explained in the introduction to the Mishne Torah {{hcite\|i/0000n.htm#1\|here}}. And too, regarding our subject matter here, it must be clarified that none of the punishments listed in the Torah are capable of being effected so long as we have no Sanhedrin nor judges who have been properly appointed. But "stripes for rebelliousness", for example, which are still in effect today -- they too are forbidden to be inflicted on ''shabbat''. May it be His will that we merit to be in the state where there is no need either to punish nor to be punished!		From this we can understand that we may not derive laws for ourselves only from the written Torah, but rather from the words of our sages of blessed memory -- they who received the tradition one from the other back to the giving of the Torah as Sinai, as explained in the introduction to the Mishne Torah {{hcite\|i/0000n.htm#1\|here}}. And too, regarding our subject matter here, it must be clarified that none of the punishments listed in the Torah are capable of being effected so long as we have no Sanhedrin nor judges who have been properly appointed. But "stripes for rebelliousness", for example, which are still in effect today -- they too are forbidden to be inflicted on ''shabbat''. May it be His will that we merit to be in the state where there is no need either to punish nor to be punished!

−	{{nav\|Devar\|Devar\|Devar/5771/Ki Tisa\|Ki Tisa\|\|}}	+	{{nav\|Devar\|Devar\|Devar/5771/Ki Tisa\|Ki Tisa\|Devar/5771/Pekudei\|Pekudei}}

Devar/5771/Vayakhel - Revision history

Ron at 07:45, 4 March 2011

Ron: Created page with "{{bismilla}} {{header|Vayakhel 5771|ויקהל תשע"א}} {{hebrew}} {{pasuqh|לֹא-תְבַעֲרוּ אֵשׁ, בְּכֹל מֹשְׁבֹתֵיכֶם, בְּיוֹם, הַ..."