신명기 16:22의 인용 해설

מצבה: wir haben bereits zu Bereschit 28, 18 und 33, 20 das Verhältnis von מצבה zu מזבח erläutert. מצבה aus einem Stein bestehend, ist von Gott verehrenden Händen errichtet, ein Gedenkstein dessen, was Gott hier uns getan, um auf Grund dieses Gedächtnisses ein Opfer darzubringen. Aus polytheistischen Händen ist es ebenso ein Gedenkstein an die vermeintliche Machtäußerung einer heidnischen Gottheit. Vor der Gesetzgebung, den אבות, wo Gott vor allem in der Natur und in der Lenkung unserer Geschicke offenbar war und die Erkenntnis und Anerkenntnis dieser Gotteswaltung in Natur und Geschichte das Gott darzubringende Huldigungsopfer bildeten, war מצבה gestattet, ja erwünscht. Mit der Offenbarung des Gesetzes, also des für die Gestaltung unseres ganzen Lebens kundgegebenen göttlichen Willens, soll nicht das von Gott Getane, sondern das von uns zu Tuende, das in unserm Tatenleben offenbar werden wollende Göttliche den Boden unserer Gottesannäherung, die Basis unserer Opfer, den מזבח unserer קרבנות bilden. Seitdem war der מצבה-Stein verworfen, אשר שנא ד׳ אלקיך (Dewarim 16, 22) und nur der, das Stein zu Stein zur Erhebung des Irdischen zu Gott fügende Menschenwerk vergegenwärtigende מזבח ist fortan die Stätte der die Gottesnähe suchenden Opfer. —

Before them. And not before gentiles, even in a case where the nations judge according to the laws of Israel, etc. (Gittin 88b). This matter requires sufficient explanation. Let us preface this explanation with what we find in the Midrash (see Esther Rabbah 1:12) that on King Solomon’s throne there were six steps, and it was written on the first, Do not pervert justice, and on the second, Do not show partiality, and on the third, Do not accept bribes, and on the fourth, Do not plant for yourself an Asherah, and on the fifth, Do not set up for yourself a pillar, and on the sixth, Do not sacrifice to the Lord your God an ox or sheep which has a blemish. Any thoughtful person would be astonished at this sight: what relevance do these three prohibitions — do not plant, do not set up, and do not sacrifice — have to a throne prepared for one who sits in judgment? Is it merely because they are adjacent in the Torah that they were placed on the throne? It would have been more appropriate to write in their place he shall not increase wives for himself, he shall not increase horses for himself, and silver and gold he shall not increase for himself. From this, there is clear evidence that all these six prohibitions speak about matters of justice. And from where did King Solomon learn to say this? Surely he understood this from the juxtaposition of the section of Mishpatim [laws] to the section of the altar, indicating that the Sanhedrin should be placed near the altar. And what is the practical difference that God commanded to place the Sanhedrin near the altar? Certainly to teach wisdom to the people that whatever disqualifies the altar and what is offered upon it also disqualifies the Sanhedrin, specifically regarding the matters mentioned at the end of Parashat Yitro concerning the altar.

The second is, what he would write on his throne, And you shall not erect for yourself a monument [of a single stone], meaning to tell you not to judge alone, for only the Holy One, blessed be His name, judges alone. He also learned this from the adjacency of this section where it says, And if you make for Me an altar of stones. This implies specifically [an altar] composed of many stones and not a monument of a single stone. Similarly, the Sanhedrin, men of high standing who are called “crown stones” and “holy stones,” must specifically be many and not one. Rashi explains in the portion of Judges, which the Lord your God hates — it was beloved in the days of the Patriarchs, etc. And as an example of this regarding judging alone: in the days of the Patriarchs, the Holy One, blessed be He, was not so particular, because Shem and Eber and Abraham, Isaac, and Jacob judged alone. And so too Judah said, Take her out and let her be burned, which shows that he judged alone. Moses also judged alone before Jethro came, because they were perfect in their understanding and possessed knowledge from their Maker, and were not afraid of making errors. But as hearts diminished and continued to decrease, the Lord commanded not to judge alone.