Difference between revisions of "Devar/5771/Mishpatim"
From RonWareWiki
< Devar | 5771
(Created page with "{{bismilla}} {{header|Mishpatim 5771|משפטים תשע"א}} {{hebrew}} {{pasuqh|מִדְּבַר-שֶׁקֶר, תִּרְחָק; וְנָקִי וְצַדִּיק אַל-תַ...") |
|||
| Line 7: | Line 7: | ||
{{heb|להלכה, האיסור הכולל הזה נוגע לתהליכי משפט. למשל, שבעל דין לא יטען טענותיו לפני השופטים, כל עוד חברו לא נמצא עמו {{hcite|i/e121n.htm#9|הל' סנהדרין כא:ט ועוד הרבה}}. אבל אפשר גם להבין את הפסוק כאזהרה לנו, שלא נשקר לעצמנו ושנודה לאמת -- יהיה מה שיהיה.}} | {{heb|להלכה, האיסור הכולל הזה נוגע לתהליכי משפט. למשל, שבעל דין לא יטען טענותיו לפני השופטים, כל עוד חברו לא נמצא עמו {{hcite|i/e121n.htm#9|הל' סנהדרין כא:ט ועוד הרבה}}. אבל אפשר גם להבין את הפסוק כאזהרה לנו, שלא נשקר לעצמנו ושנודה לאמת -- יהיה מה שיהיה.}} | ||
| − | {{heb| | + | {{heb|כמעט בכל עיר בישראל ובהרבה קהילות יהודיות בעולם יש "עירוב". זו פרוצדורה הלכתית שמאפשרת לטלטל בשבת בין רשויות פרטיות שנחלקו זו מזו. אין איסור מן התורה לטלטל בין הרשויות האלה, אבל שלמה המלך ובית דינו תיקנו לאסור הטלטול ביניהן {{hcite|i/3201n.htm#1|הל' ערובין א:א}}. אבל באותה העת, תיקנו שיהיה אפשר "לערב" רשויות שכאלה בתנאים מסוימים, ואחר-כך יתאפשר הטלטול בין הרשויות בשבת.}} |
| − | {{heb|אבל ברוב המכריע של המקומות הללו, ה" | + | {{heb|אבל ברוב המכריע של המקומות הללו, ה"עירוב" אינו עירוב כשר ע"פי התלמוד, ולא ע"פי משנה תורה ולא ע"פ שולחן הערוך. ראשית כל, אין עירוב בין רשויות האסורות מן התורה. על פי שלושת המקורות הנ"ל, כמעט כל רחובות ערינו, מהווים רשות הרבים {{hcite|i/3114n.htm#1|הל' שבת יד:א וכו'}} -- שאין לערב, כי איסור הטלטול בהם מן התורה. ואפילו למי שאומר שצריך שיעברו בהם "ששים רבוא" בני אדם לפני שיהוו רשות הרבים -- יש בעניין ספק, ובמקום ספק לגבי מצווה של תורה צריך להחמיר {{hcite|i/e301n.htm#9|הל' ממרים א:ט}}. }} |
| − | {{heb|יש עוד בעיות חמורות בדרך בה עושים " | + | {{heb|יש עוד בעיות חמורות בדרך בה עושים "עירוב" ברוב המקומות, ובעזרת ה' יתברך אכתוב מאמר בנדון. אבל החשוב הוא שנפקח עינינו לאמת, אפילו אם לא נעים. למען לא נהרוג, חלילה, את הנקי והצדיק -- שהוא האדם שאנו שואפים תמיד להיות.}} |
| Line 22: | Line 22: | ||
In almost every city in Israel and in many Jewish communities worldwide is an "''eruv''" (lit: "mixture"). An ''eruv'' is a procedure which makes it permissible to carry on ''shabbat'' between private domains which are separate. The Torah does not prohibit doing so, but King Solomon and his high-court established a prohibition against carrying between such domains {{hcite|i/3201n.htm#1|Laws of Eruvin 1:1}}. But at the same time, they established that it be possible to "intermix" these domains under certain conditions, after which carrying between them on ''shabbat'' would be permissible. | In almost every city in Israel and in many Jewish communities worldwide is an "''eruv''" (lit: "mixture"). An ''eruv'' is a procedure which makes it permissible to carry on ''shabbat'' between private domains which are separate. The Torah does not prohibit doing so, but King Solomon and his high-court established a prohibition against carrying between such domains {{hcite|i/3201n.htm#1|Laws of Eruvin 1:1}}. But at the same time, they established that it be possible to "intermix" these domains under certain conditions, after which carrying between them on ''shabbat'' would be permissible. | ||
| − | But in the vast majority of the places mentioned, the ''eruv'' is not a proper ''eruv'': not by the standards of the Talmud, nor of the Mishne Torah, nor of the Shulchan Aruch. First of all, there is no possibility of an ''eruv'' of domains between which the Torah prohibits carrying. According to all three sources listed above, almost all the streets of our cities are actually "public domains" {{hcite|i/3114n.htm#1|Laws of Sabbath 14:1 etc}} -- which may not form an ''eruv'', since carrying in them on ''shabbat'' is prohibited by the Torah. Even according to the person who says that "sixty myriads" of people must traverse the place before it is counted as a public domain -- the matter is doubtful, and whenever there is a doubt regarding a Torah commandment we must rule strictly {{hcite|i/e301n.htm# | + | But in the vast majority of the places mentioned, the ''eruv'' is not a proper ''eruv'': not by the standards of the Talmud, nor of the Mishne Torah, nor of the Shulchan Aruch. First of all, there is no possibility of an ''eruv'' of domains between which the Torah prohibits carrying. According to all three sources listed above, almost all the streets of our cities are actually "public domains" {{hcite|i/3114n.htm#1|Laws of Sabbath 14:1 etc}} -- which may not form an ''eruv'', since carrying in them on ''shabbat'' is prohibited by the Torah. Even according to the person who says that "sixty myriads" of people must traverse the place before it is counted as a public domain -- the matter is doubtful, and whenever there is a doubt regarding a Torah commandment we must rule strictly {{hcite|i/e301n.htm#9|Laws of Rebels 1:9}}. |
| − | There are other severe problems in the manner in which the "eruv" in most locales is | + | There are other severe problems in the manner in which the "eruv" in most locales is constructed, and with God's help, may He be blessed, I will write an article about them. But the important point is that we open our eyes to the truth, even if it is unpleasant. This is so that we not slay, Heaven forbid, the innocent and righteous -- that person we always aspire to be. |
{{nav|Devar|Devar|Devar/5771/Yitro|Yitro||}} | {{nav|Devar|Devar|Devar/5771/Yitro|Yitro||}} | ||
Revision as of 16:21, 27 January 2011
עברית
English
Keep thee far from a false matter; and the innocent and righteous slay thou not; for I will not justify the wicked (Ex 23:7)
From an halachic standpoint, this generic prohibition deals with judicial process. For example, a litigant may not make his arguments before the judges unless his adversary is with him (Laws of Sanhedrin 21:9, and many others). However, it is also possible to understand this verse as a warning to us: that we not lie to ourselves, and that we face the truth -- whatever it may be.
In almost every city in Israel and in many Jewish communities worldwide is an "eruv" (lit: "mixture"). An eruv is a procedure which makes it permissible to carry on shabbat between private domains which are separate. The Torah does not prohibit doing so, but King Solomon and his high-court established a prohibition against carrying between such domains (Laws of Eruvin 1:1). But at the same time, they established that it be possible to "intermix" these domains under certain conditions, after which carrying between them on shabbat would be permissible.
But in the vast majority of the places mentioned, the eruv is not a proper eruv: not by the standards of the Talmud, nor of the Mishne Torah, nor of the Shulchan Aruch. First of all, there is no possibility of an eruv of domains between which the Torah prohibits carrying. According to all three sources listed above, almost all the streets of our cities are actually "public domains" (Laws of Sabbath 14:1 etc) -- which may not form an eruv, since carrying in them on shabbat is prohibited by the Torah. Even according to the person who says that "sixty myriads" of people must traverse the place before it is counted as a public domain -- the matter is doubtful, and whenever there is a doubt regarding a Torah commandment we must rule strictly (Laws of Rebels 1:9).
There are other severe problems in the manner in which the "eruv" in most locales is constructed, and with God's help, may He be blessed, I will write an article about them. But the important point is that we open our eyes to the truth, even if it is unpleasant. This is so that we not slay, Heaven forbid, the innocent and righteous -- that person we always aspire to be.
| Top: Devar | Prev: Yitro |