Torah and Jewish Idea > Torah and Jewish Idea

In What Way Was Shmuel Equivalent to Moshe and Aharon?

<< < (2/2)

muman613:

--- Quote from: Tag-MehirTzedek on June 12, 2013, 02:56:35 PM ---I just heard- because Moshe and Aron were the judges and people came to them, Shmuel was the judge in his generation and he went out to the people. in this aspect he was greater then Mosher + Aron. Not in Prophecy though because no one was greater than Moshe.

--- End quote ---

Where do you learn that Aaron was a judge? I thought Aaron was strictly the Cohen/Priest whose responsibilities lied in the service of the Mishkan. Is there any evidence that he acted as a Dayan?

I suppose I could answer a part of my question by saying that the Cohen uniquely was able to judge whether a person had Tzaarat..

muman613:
http://www.torahinmotion.org/node/5662

While we are unable to discern G-d’s ways—and it behooves us to not even try—Talmudic rabbis were not so reticent in ascribing reasons for misfortune. Whether the Rabbis meant it literally, or just took their opportunities to use calamities to deliver a message to their generation is not really relevant. What we can gain is insight into their view of the world. As there is nothing new under the sun, the messages of 2,000 years ago are no less—and are probably much more—applicable today. “It was taught: Rav Yossi ben Elisha said, ‘If you see a generation overwhelmed by many troubles, go forth and examine the judges of Israel, for all retribution that comes to the world comes only on account of the Judges of Israel’” (Shabbat 139a). This is quite an amazing assertion! Yet the Talmud spends almost a page quoting one biblical verse after another, demonstrating that the authors of the Tanach (and that would include G-d; even those who deny this themselves must admit that such was the view of the Talmud) felt it was a very bad thing when our justice system is corrupt. Just a cursory examination of the world around us will confirm the impact on society when the justice system is compromised. And when Torah scholars are involved, we are in deep trouble. “Rav Melai said in the name of Rav Eleazar, son of Rav Shimon: What is meant by the verse, ‘The Lord hath broken the staff of the wicked, the scepter of the rulers’ (Isaiah 14)? ‘The Lord hath broken the staff of the wicked' refers to the judges who become enforcers for their sheriffs; ‘the scepter of the rulers' refers to the scholars in the families of the judges.” As Rashi explains, this refers to unworthy judges whose close (family) connections to Torah scholars allow them to maintain power. Nepotism in the judicial process will never yield anything good. This teaching of Rav Melai is followed by another of his teachings, “’For your hands are defiled with blood' (Isaiah 29): this refers to the judges”, which Rashi explains as the “judges whose hands are open to accept bribery...and take money from the rightful owners inappropriately…and it is as if he took his life.” Apparently, much of the world’s problems stem from a situation in which Torah scholars, to make some money, allow unworthy “judges” to rule over the Jewish people. While our Sages were not prophets, the Jewish people are, in the words of the Talmud, “the sons of prophets”. Yet just as the prophets would always end with words of hope, so, too, does this sugyah (topic) come to a close with the inspiring words of Rav Melai. “As a reward for ‘he [Aaron] saw you [Moshe] and was happy in his heart’ (Shemot 4), he merited to have the breastplate of justice on his heart”. The first part of the verse, not actually quoted in the Talmud (the Talmudic editors assumed all would know it), contrasts G-d’s view of Aaron with that of Moshe. “And G-d was angry with Moshe”, who had continued to refuse his mission of leading the Jewish people out of Egypt. Not only was Aaron set to greet Moshe and help in the mission to redeem the Israelites, he did so with joy in his heart. This, despite the fact that he knew he would be second fiddle to Moshe. To not only pretend, but to actually feel joy at the success of someone who could not have done it without you is quite remarkable. For this, he was rewarded with the high priesthood; and specifically, with the wearing of the breastplate. This plate is the symbol of justice for the Jewish people. It is not by accident that the Arba Turim of Rav Yakov ben Asher, followed by Rav Yosef Karo in the Shulchan Aruch, codifies the laws of the judiciary and those of monetary transactions in the section called Choshen Mishpat. We need leaders who know how to rejoice in the joy of others. Only those to whom jealousy is a foreign concept can truly judge without personal bias. The Sanhedrin, the seat of justice for the Jewish people, was housed in the Temple. Only those who are the true heirs of Aaron are worthy to be our judges. When we merit such, we can be assured that Aaron’s motto of loving peace and seeking peace will bless not only the Jewish people, but the world at large.

muman613:
The previous article refers to Tractate Shabbat 139a...

http://halakhah.com/shabbath/shabbath_139.html

.
.
.

It was taught. R. Jose b. Elisha said: If you see a generation overwhelmed by many troubles, go forth and examine the judges of Israel, for all retribution that comes to the world comes only on account of the Judges of Israel, as it is said, Hear this, I pray you ye heads of the house of Jacob, and rulers of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money; yet will they lean upon the Lord, etc.3  They are wicked, but they place their confidence in Him Who decreed, and the world came into existence.4  Therefore the Holy One, blessed be He, will bring three punishments upon them answering to the three sins which they cultivate,5  as it is said, Therefore shall Zion for your sake be ploughed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest.6  And the Holy One, blessed be He, will not cause His Divine presence to rest upon Israel until the wicked judges and officers cease out of Israel, for it is said, And I will turn my hand upon thee, and thoroughly purge away thy dross, and will take away all thy tin. And I will restore thy judges as at the first, and thy counsellors as at the beginning, etc.7

'Ulla said: Jerusalem shall be redeemed only by righteousness,8  as it is written, Zion shall be redeemed with judgement, and her converts with righteousness.9

R. Papa said: When the haughty cease to exist [in Israel], the magi10  shall cease [among the Persians]. When the judges cease to exist [in Israel], the chiliarchi11  shall cease. 'When the haughty cease to exist [in Israel], the magi shall cease [among the Persians]'; as it is written, And I will surely purge away thy haughty ones.12  When the judges cease to exist [in Israel], the chiliarchi shall cease, as it is written, The Lord hath taken away thy judgements, he hath cast out thine enemy.13

R. Melai14  said in the name of R. Eleazar son of R. Simeon: What is meant by the verse, The Lord hath broken the staff of the wicked, the sceptre of the rulers?15  'The Lord hath broken the staff of the wicked' refers to the judges who become a staff for their sheriffs;16  'the sceptre of the rulers' refers to the scholars in the families of the judges.17  Mar Zutra said: This refers to the scholars who teach the laws of the public18  to ignorant judges.19

R. Eleazar b. Melai said in the name of Resh Lakish: What is meant by the verse, For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue muttereth wickedness?20  'For your hands are defiled with blood': this refers to the judges: 'and your fingers with iniquity', to the judges' scribes;21  'your lips have spoken lies' to the advocates of the judges;22  'your tongue muttereth wickedness' — to the litigants.

.
.
.

Navigation

[0] Message Index

[*] Previous page