Emunas Chachamim

“According to the law they instruct you, and according to the judgment they say to you, you shall do; you shall not deviate … either right or left” (Devarim 17:11)

It is pointed out that in this pasuk the word s’mol (left) is spelled without a vov.But a few pesukim later (17:20),when the Torah commands us to listen to the king, the word s’mol is spelled with a vov.

Rashi comments that even if the judge says that the right is left and the left is right, one should heed his words. How does Rashi derive this halacha?

The Be’er Yosef explains that when a person stands before the judge, his own right is actually the judge’s left, and his own left is actually the judge’s right. Therefore, the word s’mol is written without the vov because the petitioner thinks the left is the right, but in fact the right is the right (truth). With regard to the king, though, the right and left are not changed in any way.

For example, it is related in the Talmud (Shabbos 12b)that although one should not read by the light of a lamp on Shabbos, lest he adjust it, R’ Yishmael ben Elisha said he would read and he would not adjust the wick. However, we learn that he did transgress, and subsequently wrote in his notebook that when the Beis HaMikdash would be rebuilt, he would bring a fat sin-offering as atonement. He acknowledged: “How great are the words of the Sages who said not to read by the light of the candle on Shabbos.”

The Gaon notes that the Mishna does not explicitly state why one should not read by the light of the candle; that is only explained in the braysa.This allows an individual to protest that there is no opportunity for one to intellectually differ with the words of our Sages – as did R’ Yishmael. That is, indeed, the superiority of our Sages’ words. Because R’ Yishmael did not heed their words, he committed a major sin.

We learn here that one should never rely on his own intellect or logic to determine whether a halacha is rational or sensible. If one is humble – one of the fundamentals of Torah learning – and understands the greatness of our Sages, their decrees and mandates, he will avoid distress and misfortune.

The Alter of Kelm notes that the entire miracle of Purim only came about because Esther heeded the instructions of Mordechai. Even though she did not understand his reasoning, she did not reveal her lineage and her nationality. She remained steadfast in her compliance, despite the fact that many thought she was only someone from the street who could then possibly be expelled from the palace at any time. If she had not listened to Mordechai and had made her true identity known, she would not have been able to help her people, because Haman would have been more discreet in her presence. Since Haman was not aware of Esther’s ancestry, he was careless and Esther became privy to his scheme. The Alter of Kelm concludes that the story of Megillas Esther is to teach us the importance of emunas chachamim (faith in Torah leaders).

We learn in Bava Metzia (75b)that one should not lend money to another person without witnesses, because he will transgress the prohibition (Vayikra 19:14),“You shall not place a stumbling block in front of the blind.” Rashi explains that this is because he is giving the borrower the opportunity to consider the possibility of not repaying the loan.

The editor of a rabbinic journal came to visit the Chazon Ish. During their conversation the editor removed an envelope from his pocket and placed it on the table. As they continued to speak, gradually he began to edge the envelope in the direction of the Chazon Ish.

The Chazon Ish slowly nudged the envelope back towards the editor.

The editor, once again, surreptitiously slid the envelope towards the Chazon Ish. The Chazon Ish, again, inched the envelope back towards the editor.

When the editor tried the maneuver the third time, the Chazon Ish ended the discussion. The editor replaced the envelope in his pocket and left.

The Chazon Ish then turned to one of his assistants who had been present, R’ Nachum Halpern, and asked: Did you see what was in the envelope?

He responded in the negative.

The Chazon Ish said: There was a question of the permissibility of a certain type of gelation. There is no doubt that this sheiloh was in the envelope. It would make no difference what my response was on this topic; they just wanted my name to be included among those rabbanim who were permitting it. They would say they asked the Chazon Ish and he answered. I was afraid that somehow it would be said that I had agreed. Therefore, I didn’t want to take the envelope in my hand.

A number of days later, R’ Nachum saw the editor in the central post office in Tel Aviv. R’ Nachum asked the editor: “What was in the envelope that the Chazon Ish did not want to accept?”

As the editor looked at R’ Nachum pensively, R’ Nachum said: “It was surely a question concerning gelatin. Is that not right? You wanted the Chazon Ish to open the envelope and deal with it. Right? And then you intended to say that he permitted it. Is that not right?”

The editor began to tremble and asked, “Who revealed this to you?”

“The Chazon Ish himself,” said R’ Halpern.

The editor grabbed his hair in frustration and exclaimed, “A wise man is greater than a prophet!”