Kutipan untuk Bilangan 15:24

4) The authority of our great Rabbis, the masters of the new Kabbalah, should not exceed the authority of the Great Sanhedrin sitting in the Chamber of Hewn Stone, nor should their understanding surpass the understanding of the Great Sanhedrin. Nevertheless, despite this, the Torah states that if they err and permit what is forbidden, or if they unintentionally transgress in matters of idolatry, etc. We have learned from the Torah and our Sages in the tractate of Horayot that it is possible for the Great Sanhedrin to err and permit a specific matter related to idolatry. For a person is fallible, regardless of their status, whether they are great or small, and they are prone to error. Therefore, the Torah commands, "If a matter is too difficult for you to judge... you shall arise and go up to the place which the Lord your God chooses" (Deuteronomy 17:8), in order to minimize the possibility of error. How can it be ensured that even the Great Court (Sanhedrin) will not err? For it is stated in the Torah, "And if a matter eludes you, arising out of a legal dispute... and it is hidden from your eyes" (Deuteronomy 17:8). And it further says, "If the whole congregation of Israel errs, and the matter eludes the eyes of the community" (Leviticus 4:13). According to our limited understanding and observations, there is a significant consensus among our early Rabbis regarding their belief in the matter of divinity and the unity of the Almighty, as expounded upon by Rabbi Bachya in his work "Chovot HaLevavot," Rabbi Yehuda Halevi in his book "The Kuzari" and his prayers, Rabbi Saadia Gaon in his book "Emunot ve-De'ot," and Maimonides in his writings, including his comprehensive work, his commentary on the Mishnah, and "The Guide for the Perplexed." And the author of "Sha'ar HaYichud," and Rabbi Joseph Albo in his book "Sefer Ha'Ikarim," and Rabbi Meir Al-dabi in his book "Shevilei Emunah." Their writings have greatly enriched our understanding and belief. And how is it now in the works of our recent Rabbis according to the new Kabbalah that emerged since the beginning of the 16th century in the lands of Ashkenaz until it became prevalent in our time, like the waves of the sea? They believed in many gods, and their main principle is that all our worship and blessings are directed towards the final countenance in the emanation, known as "Katzar Afim" (the short-faced) or "Za'ir Anpin."

(Bamidbar 15:22) "And if you err and do not do all of these mitzvoth": Idolatry was in the category of all the mitzvoth for (unwitting transgression of) which the congregation (i.e., beth-din) brings a bullock (viz. Vayikra 4:14), and Scripture here removed it from its category (for special mention), that the congregation bring a bullock for a burnt-offering and a he-goat for a sin-offering, for which reason this section was stated. "And if you err and do not do all of these mitzvoth": Scripture here speaks of idolatry. You say idolatry, but perhaps (it speaks of his transgressing) all of the mitzvoth of the Torah. It is, therefore, (to negate this) written (Ibid. 24) "And it shall be, if by the eyes of the congregation it were done in error" — Scripture hereby singles out one mitzvah. And which is that? (the injunction against) idolatry. You say it is idolatry, but perhaps it is (any) one of all the mitzvoth stated in the Torah. It is, therefore, written "And if you err and do not do all of these mitzvoth": This comes to define "the one mitzvah." Just as one who transgresses all of the mitzvoth divests himself of the Yoke, and breaks the covenant, and perverts the Torah, so, he who transgresses one mitzvah does the same, as it is written (Devarim 17:2-3) "to destroy His covenant (— turning to the worship of other gods.") And "the covenant" is nothing other than Torah, as it is written (Ibid. 28:69) "These are the words of the covenant, etc." Rebbi says "all" is written here (Bamidbar 15:22), and "all" is written elsewhere, (Devarim 5:8) "all likenesses." Just as "all" there speaks of idolatry, so, "all" here. (Bamidbar, Ibid.) "which the L-rd spoke to Moses": Whence is it derived that one who acknowledges idolatry denies the ten commandments? It is written (here, in respect to idolatry) "which the L-rd spoke to Moses," and there, (in respect to the ten commandments, Shemot 20:1) "And G-d spoke all these words, saying." (Psalms 62:12) "One thing has G-d spoken; (two things ['I am the L-rd your G-d, etc.' and 'There shall not be unto you other gods, etc.'] have I heard.") (Jeremiah 23:29) "Is My word not like fire, says the L-rd (and like a hammer shattering rock?") Whence do I derive (the same, i.e., that one who acknowledges idolatry denies [not only what we heard from G-d,]) but also what Moses was commanded (and relayed to us)? From (Ibid. 23) "All that the L-rd commanded you by the hand of Moses." And whence do I derive (the same for) what was commanded to the forefathers? From (Ibid.) "from the day that the L-rd commanded." And from when did the L-rd begin to command? From Adam, viz. (Bereshit 2:15) "And the L-rd G-d commanded the man, etc." And whence do I derive (the same for) what was commanded to the prophets? From (Ibid.) "and onwards throughout your generations." We are hereby apprised that one who acknowledges idolatry denies the ten commandments, and what was commanded to Moses, and what was commanded to the forefathers, and what was commanded to the prophets. And one who denies idolatry acknowledges the entire Torah.