Bagian Terkait Ulangan 17:11

“And a single person went and acted inadvertently³When the Court realized its error and changed its ruling, the person acting in good faith on their prior ruling is now faced with the fact that his act violated a biblical commandment, against his intention. following their pronouncement.” Is there an intentional inadvertent action concerning an instruction by the Court³⁹The formulation of the Mishnah does not make any sense. The person who follows the instructions of the Court does this intentionally; how can he be inadvertent?? Rebbi Immi in the name of Rebbi Simeon ben Laqish: Our Mishnah, for example, if Simeon ben Azzai⁴⁰The paradigm of the know-all; he was ready to answer any question about religious law on the spot. The Babli knows of a number of famous rabbis who tried to imitate him but quickly were confronted with a question they could not answer. He never was ordained; therefore he could not have been part of the Court, but as an outsider he could have pointed out the Court’s error. was sitting before them. Where do we hold? If he knows the entire Torah but does not know this detail, he is not Simeon ben Azzai. If he knows this particular subject but not the entire Torah, he is Simeon ben Azzai for this particular subject. But we must hold that he knows the entire Torah and knows the particular subject, but he errs to believe that the Torah said, after them, after them⁴¹This is the expression which R. Jehudah ben Bathyra used to convince Hanania ben Hanania, the foremost authority in Babylonia, to accept the overriding authority of the patriarch’s court in Palestine (Nazir 6:13, Note 128; Sanhedrin 1:2, p. 36).. If he errs to believe that the Torah said, after them, after them, he is not Simeon ben Azzai. As we have stated, I could think that if they tell you about right that it is left, and about left that it is right, you should listen to them? The verse says, “to go to the right or to the left;⁴²A misquote of Deut. 17:11.” that they should tell you about the right that it is right, and about the left that it is left⁴³This is the opposite of the teachings of Sifry Deut. 154, Cant. rabba 1(18), which require one to follow the instructions of the rabbis even if they tell him to believe that left is right. Sound methodology would require one to follow the Talmud in preference to Midrashim. The Sifry text seems to be formulated as a polemic against the Yerushalmi.. What about it⁴⁴Since the first explanation of the Mishnah was found to be untenable, what would be a reasonable explanation?? Rebbi Yose in the name of Rebbi Hila: Because everywhere for an inadvertent sin one is not liable but for an intentional one is liable, and here even intentionally he is not liable⁴⁵Any action following the wrong teachings of the High Court has the status of unintended action even if it was intended. “Liable” and “not liable” here refer to criminal responsibility, not to obligations to offer sacrifices..