The Rebellious Elder: Zaken Mamre

כִּ֣י יִפָּלֵא֩ מִמְּךָ֨ דָבָ֜ר לַמִּשְׁפָּ֗ט בֵּֽין־דָּ֨ם ׀ לְדָ֜ם בֵּֽין־דִּ֣ין לְדִ֗ין וּבֵ֥ין נֶ֙גַע֙ לָנֶ֔גַע דִּבְרֵ֥י רִיבֹ֖ת בִּשְׁעָרֶ֑יךָ וְקַמְתָּ֣ וְעָלִ֔יתָ אֶ֨ל־הַמָּק֔וֹם אֲשֶׁ֥ר יִבְחַ֛ר יְהֹוָ֥ה אֱלֹהֶ֖יךָ בּֽוֹ׃ וּבָאתָ֗ אֶל־הַכֹּהֲנִים֙ הַלְוִיִּ֔ם וְאֶ֨ל־הַשֹּׁפֵ֔ט אֲשֶׁ֥ר יִהְיֶ֖ה בַּיָּמִ֣ים הָהֵ֑ם וְדָרַשְׁתָּ֙ וְהִגִּ֣ידוּ לְךָ֔ אֵ֖ת דְּבַ֥ר הַמִּשְׁפָּֽט׃ וְעָשִׂ֗יתָ עַל־פִּ֤י הַדָּבָר֙ אֲשֶׁ֣ר יַגִּ֣ידֽוּ לְךָ֔ מִן־הַמָּק֣וֹם הַה֔וּא אֲשֶׁ֖ר יִבְחַ֣ר יְהֹוָ֑ה וְשָׁמַרְתָּ֣ לַעֲשׂ֔וֹת כְּכֹ֖ל אֲשֶׁ֥ר יוֹרֽוּךָ׃ עַל־פִּ֨י הַתּוֹרָ֜ה אֲשֶׁ֣ר יוֹר֗וּךָ וְעַל־הַמִּשְׁפָּ֛ט אֲשֶׁר־יֹאמְר֥וּ לְךָ֖ תַּעֲשֶׂ֑ה לֹ֣א תָס֗וּר מִן־הַדָּבָ֛ר אֲשֶׁר־יַגִּ֥ידֽוּ לְךָ֖ יָמִ֥ין וּשְׂמֹֽאל׃ וְהָאִ֞ישׁ אֲשֶׁר־יַעֲשֶׂ֣ה בְזָד֗וֹן לְבִלְתִּ֨י שְׁמֹ֤עַ אֶל־הַכֹּהֵן֙ הָעֹמֵ֞ד לְשָׁ֤רֶת שָׁם֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ א֖וֹ אֶל־הַשֹּׁפֵ֑ט וּמֵת֙ הָאִ֣ישׁ הַה֔וּא וּבִֽעַרְתָּ֥ הָרָ֖ע מִיִּשְׂרָאֵֽל׃ וְכׇל־הָעָ֖ם יִשְׁמְע֣וּ וְיִרָ֑אוּ וְלֹ֥א יְזִיד֖וּן עֽוֹד׃ {ס}

If a case is too baffling for you to decide, be it a controversy over homicide, civil law, or assault—matters of dispute in your courts—you shall promptly repair to the place that the ETERNAL your God will have chosen, and appear before the levitical priests, or the magistrate in charge at the time, and present your problem. When they have announced to you the verdict in the case, you shall carry out the verdict that is announced to you from that place that GOD chose, observing scrupulously all their instructions to you. You shall act in accordance with the instructions given you and the ruling handed down to you; you must not deviate from the verdict that they announce to you either to the right or to the left. Should the [losing] party act presumptuously and disregard the priest charged with serving there the ETERNAL your God, or the magistrate, that person shall die. Thus you will sweep out evil from Israel: all the people will hear and be afraid and will not act presumptuously again.

אָמַר רַב יוֹסֵף: כְּמַאן אָזְלָא הָא שְׁמַעְתָּא דְּרַב אַסִּי? כְּרַבִּי עֲקִיבָא, דְּאָמַר: ״דָּבָר״, וְלֹא חֲצִי דָבָר. אֲמַר לֵיהּ אַבָּיֵי: דְּאִי כְּרַבָּנַן, נֶהֱרָגִין? הָא ״מִתּוֹךְ״ קָאָמַר! אֶלָּא, אֲפִילּוּ תֵּימָא רַבָּנַן, וּבִדְלָא אֲתוֹ עֵידֵי גְּנֵיבָה. אִי הָכִי, מַאי לְמֵימְרָא? לָא צְרִיכָא, דְּאַף עַל גַּב דַּאֲתוֹ לְבַסּוֹף. וְאַכַּתִּי מַאי לְמֵימְרָא? לָא צְרִיכָא, דְּקָא מְרַמְּזִי רַמּוֹזֵי. מַהוּ דְּתֵימָא: רְמִיזָא מִילְּתָא הִיא? קָא מַשְׁמַע לַן: רְמִיזָא לָאו כְּלוּם הוּא. מַתְנִי׳ זָקֵן מַמְרֵא עַל פִּי בֵּית דִּין, שֶׁנֶּאֱמַר: ״כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט״. שְׁלֹשָׁה בָּתֵּי דִינִין הָיוּ שָׁם: אֶחָד יוֹשֵׁב עַל פֶּתַח הַר הַבַּיִת, וְאֶחָד יוֹשֵׁב עַל פֶּתַח הָעֲזָרָה, וְאֶחָד יוֹשֵׁב בְּלִשְׁכַּת הַגָּזִית. בָּאִין לָזֶה שֶׁעַל פֶּתַח הַר הַבַּיִת, וְאוֹמֵר: כָּךְ דָּרַשְׁתִּי, וְכָךְ דָּרְשׁוּ חֲבֵירַי. כָּךְ לִימַּדְתִּי, וְכָךְ לִימְּדוּ חֲבֵירַי. אִם שָׁמְעוּ, אָמְרוּ לָהֶם. וְאִם לָאו, בָּאִין לָהֶן לְאוֹתָן שֶׁעַל פֶּתַח עֲזָרָה, וְאוֹמֵר: כָּךְ דָּרַשְׁתִּי וְכָךְ דָּרְשׁוּ חֲבֵירַי, כָּךְ לִימַּדְתִּי וְכָךְ לִימְּדוּ חֲבֵירַי. אִם שׇׁמְעוּ, אָמְרוּ לָהֶם. וְאִם לָאו, אֵלּוּ וָאֵלּוּ בָּאִין לְבֵית דִּין הַגָּדוֹל שֶׁבְּלִשְׁכַּת הַגָּזִית, שֶׁמִּמֶּנּוּ יוֹצְאָה תּוֹרָה לְכׇל יִשְׂרָאֵל, שֶׁנֶּאֱמַר: ״מִן הַמָּקוֹם הַהוּא אֲשֶׁר יִבְחַר ה׳״. חָזַר לְעִירוֹ, שָׁנָה וְלִמֵּד בַּדֶּרֶךְ שֶׁהָיָה לָמֵד – פָּטוּר, וְאִם הוֹרָה לַעֲשׂוֹת – חַיָּיב, שֶׁנֶּאֱמַר: ״וְהָאִישׁ אֲשֶׁר יַעֲשֶׂה בְזָדוֹן״. אֵינוֹ חַיָּיב עַד שֶׁיּוֹרֶה לַעֲשׂוֹת.

MISHNA: A rebellious elder according to the court, who does not observe the ruling of the court, is executed by strangulation, as it is stated: “If there shall be a matter too hard for you in judgment…and you shall arise and ascend unto the place that the Lord your God shall choose…and you shall do according to the matter that they shall declare unto you…and the man that shall do so intentionally not to listen…and that man shall die” (Deuteronomy 17:8–12). There were three courts there in Jerusalem. One convenes at the entrance to the Temple Mount, and one convenes at the entrance to the Temple courtyard, and one convenes in the Chamber of Hewn Stone. An elder who issues a ruling contrary to the ruling of his colleagues, and his colleagues come to that court that is at the entrance to the Temple Mount, and the elder says: This is what I interpreted and that is what my colleagues interpreted; this is what I taught and that is what my colleagues taught. If the members of the court heard a clear halakhic ruling in that case, the court says it to them. And if not, they come to those judges who are convened at the entrance to the Temple courtyard, which is a more significant tribunal. And the elder says: This is what I interpreted and that is what my colleagues interpreted; this is what I taught and that is what my colleagues taught. If the members of the court heard a clear halakhic ruling in that case, the court says it to them. And if not, these judges and those judges come to the High Court, the Sanhedrin of seventy-one judges that is in the Chamber of Hewn Stone, from which Torah emerges to the entire Jewish people as it is stated: “And you shall do according to the matter that they shall declare unto you from that place that the Lord shall choose and you shall observe to perform according to all that they shall teach you” (Deuteronomy 17:10). They are the ultimate arbiters who establish the halakha that is binding. If they ruled contrary to the ruling of the elder and the elder then returned to his city, and nevertheless, he taught in the manner that he was teaching previously, he is exempt from punishment. But if he instructed others to act on the basis of his ruling that stands contrary to the ruling of the Sanhedrin, he is liable to be executed, as it is stated: “And the man that shall do so intentionally not to listen” (Deuteronomy 17:12), meaning that one is not liable unless he instructs others to act. A student who is not yet an elder, i.e., he has not been ordained, who instructs others to act contrary to the ruling of the Sanhedrin, is exempt, as a ruling given prior to ordination is not a valid ruling. It follows that his stringency is his leniency. The stringency imposed upon the student that he is not sanctioned to issue rulings results in the leniency that if he instructs others to act on the basis of his ruling that is c

זָקֵן מַמְרֵא עַל פִּי בֵית דִּין, שֶׁנֶּאֱמַר (שם יז) כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט וְגוֹ'. שְׁלֹשָׁה בָתֵּי דִינִין הָיוּ שָׁם, אֶחָד יוֹשֵׁב עַל פֶּתַח הַר הַבַּיִת, וְאֶחָד יוֹשֵׁב עַל פֶּתַח הָעֲזָרָה, וְאֶחָד יוֹשֵׁב בְּלִשְׁכַּת הַגָּזִית. בָּאִים לָזֶה שֶׁעַל פֶּתַח הַר הַבַּיִת, וְאוֹמֵר, כָּךְ דָּרַשְׁתִּי וְכָךְ דָּרְשׁוּ חֲבֵרָי, כָּךְ לִמַּדְתִּי וְכָךְ לִמְּדוּ חֲבֵרָי. אִם שָׁמְעוּ, אוֹמְרִים לָהֶם. וְאִם לָאו, בָּאִין לָהֶם לְאוֹתָן שֶׁעַל פֶּתַח הָעֲזָרָה, וְאוֹמֵר, כָּךְ דָּרַשְׁתִּי וְכָךְ דָּרְשׁוּ חֲבֵרָי, כָּךְ לִמַּדְתִּי וְכָךְ לִמְּדוּ חֲבֵרָי. אִם שָׁמְעוּ, אוֹמְרִים לָהֶם. וְאִם לָאו, אֵלּוּ וָאֵלּוּ בָּאִים לְבֵית דִּין הַגָּדוֹל שֶׁבְּלִשְׁכַּת הַגָּזִית, שֶׁמִּמֶּנּוּ יוֹצֵאת תּוֹרָה לְכָל יִשְׂרָאֵל, שֶׁנֶּאֱמַר (שם) מִן הַמָּקוֹם הַהוּא אֲשֶׁר יִבְחַר ה'. חָזַר לְעִירוֹ וְשָׁנָה וְלִמֵּד כְּדֶרֶךְ שֶׁהָיָה לָמֵד, פָּטוּר. וְאִם הוֹרָה לַעֲשׂוֹת, חַיָּב, שֶׁנֶּאֱמַר (שם) וְהָאִישׁ אֲשֶׁר יַעֲשֶׂה בְזָדוֹן, אֵינוֹ חַיָּב עַד שֶׁיּוֹרֶה לַעֲשׂוֹת.

not to listen…and that man shall die” (Deuteronomy 17:8–12). There were three courts there in Jerusalem. One convenes at the entrance to the Temple Mount, and one convenes at the entrance to the Temple courtyard, and one convenes in the Chamber of Hewn Stone. An elder who issues a ruling contrary to the ruling of his colleagues and his colleagues come to that court that is at the entrance to the Temple Mount, and the elder says: This is what I interpreted and that is what my colleagues interpreted; this is what I taught and that is what my colleagues taught. If the members of the court heard a clear halakhic ruling in that case, the court says it to them. And if not, they come to those judges who are convened at the entrance to the Temple courtyard, which is a more significant tribunal. And the elder says: This is what I interpreted and that is what my colleagues interpreted; this is what I taught and that is what my colleagues taught. If the members of the court heard a clear halakhic ruling in that case, the court says it to them. And if not, these judges and those judges come to the High Court, the Sanhedrin of seventy-one judges that is in the Chamber of Hewn Stone, from which Torah emerges to the entire Jewish people as it is stated: “And you shall do according to the matter that they shall declare unto you from that place that the Lord shall choose and you shall observe to perform according to all that they shall teach you” (Deuteronomy 17:10). They are the ultimate arbiters who establish the halakha that is binding. If they ruled contrary to the ruling of the elder and the elder then returned to his city, and nevertheless, he taught in the manner that he was teaching previously, he is exempt from punishment. But if he instructed others to act on the basis of his ruling that stands contrary to the ruling of the Sanhedrin, he is liable to be executed, as it is stated: “And the man that shall do so intentionally not to listen” (Deuteronomy 17:12), meaning that one is not liable unless he instructs others to act. A student who is not yet an elder, i.e., he has not been ordained, who instructs others to act contrary to the ruling of the Sanhedrin, is exempt, as a ruling given prior to ordination is not a valid ruling.

מַתְנִי׳ זָקֵן מַמְרֵא עַל פִּי בֵּית דִּין, שֶׁנֶּאֱמַר: ״כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט״. שְׁלֹשָׁה בָּתֵּי דִינִין הָיוּ שָׁם: אֶחָד יוֹשֵׁב עַל פֶּתַח הַר הַבַּיִת, וְאֶחָד יוֹשֵׁב עַל פֶּתַח הָעֲזָרָה, וְאֶחָד יוֹשֵׁב בְּלִשְׁכַּת הַגָּזִית. בָּאִין לָזֶה שֶׁעַל פֶּתַח הַר הַבַּיִת, וְאוֹמֵר: כָּךְ דָּרַשְׁתִּי, וְכָךְ דָּרְשׁוּ חֲבֵירַי. כָּךְ לִימַּדְתִּי, וְכָךְ לִימְּדוּ חֲבֵירַי. אִם שָׁמְעוּ, אָמְרוּ לָהֶם. וְאִם לָאו, בָּאִין לָהֶן לְאוֹתָן שֶׁעַל פֶּתַח עֲזָרָה, וְאוֹמֵר: כָּךְ דָּרַשְׁתִּי וְכָךְ דָּרְשׁוּ חֲבֵירַי, כָּךְ לִימַּדְתִּי וְכָךְ לִימְּדוּ חֲבֵירַי. אִם שׇׁמְעוּ, אָמְרוּ לָהֶם. וְאִם לָאו, אֵלּוּ וָאֵלּוּ בָּאִין לְבֵית דִּין הַגָּדוֹל שֶׁבְּלִשְׁכַּת הַגָּזִית, שֶׁמִּמֶּנּוּ יוֹצְאָה תּוֹרָה לְכׇל יִשְׂרָאֵל, שֶׁנֶּאֱמַר: ״מִן הַמָּקוֹם הַהוּא אֲשֶׁר יִבְחַר ה׳״. חָזַר לְעִירוֹ, שָׁנָה וְלִמֵּד בַּדֶּרֶךְ שֶׁהָיָה לָמֵד – פָּטוּר, וְאִם הוֹרָה לַעֲשׂוֹת – חַיָּיב, שֶׁנֶּאֱמַר: ״וְהָאִישׁ אֲשֶׁר יַעֲשֶׂה בְזָדוֹן״. אֵינוֹ חַיָּיב עַד שֶׁיּוֹרֶה לַעֲשׂוֹת.

MISHNA: A rebellious elder according to the court, who does not observe the ruling of the court, is executed by strangulation, as it is stated: “If there shall be a matter too hard for you in judgment…and you shall arise and ascend unto the place that the Lord your God shall choose…and you shall do according to the matter that they shall declare unto you…and the man that shall do so intentionally, not to listen…and that man shall die” (Deuteronomy 17:8–12). There were three courts there in Jerusalem. One convenes at the entrance to the Temple Mount, and one convenes at the entrance to the Temple courtyard, and one convenes in the Chamber of Hewn Stone. An elder who issues a ruling contrary to the ruling of his colleagues, and his colleagues come to that court that is at the entrance to the Temple Mount, and the elder says: This is what I interpreted and that is what my colleagues interpreted; this is what I taught and that is what my colleagues taught. If the members of the court heard a clear halakhic ruling in that case, the court says it to them. And if not, they come to those judges who are convened at the entrance to the Temple courtyard, which is a more significant tribunal. And the elder says: This is what I interpreted and that is what my colleagues interpreted; this is what I taught and that is what my colleagues taught. If the members of the court heard a clear halakhic ruling in that case, the court says it to them. And if not, these judges and those judges come to the High Court, the Sanhedrin of seventy-one judges that is in the Chamber of Hewn Stone, from which Torah emerges to the entire Jewish people, as it is stated: “And you shall do according to the matter that they shall declare unto you from that place that the Lord shall choose and you shall observe to perform according to all that they shall teach you” (Deuteronomy 17:10). They are the ultimate arbiters who establish the halakha that is binding. If they ruled contrary to the ruling of the elder and the elder then returned to his city, and nevertheless, he taught in the manner that he was teaching previously, he is exempt from punishment. But if he instructed others to act on the basis of his ruling that stands contrary to the ruling of the Sanhedrin, he is liable to be executed, as it is stated: “And the man that shall do so intentionally not to listen” (Deuteronomy 17:12), meaning that one is not liable unless he instructs others to act.

גם יש כאן שתי תורות; התורה שנתנה מפי השם יתברך על ידי משה עליו השלום, ותורת חכמים תורה בפני עצמה, ואין כאן תורה אחת כמו שראוי. גם תורת משה על ידי זה חסירה, כאשר צריך להשלימה על ידי מצות חכמים.

אֲבָל זָקֵן מַמְרֵא הָאָמוּר בַּתּוֹרָה הוּא חָכָם אֶחָד מֵחַכְמֵי יִשְׂרָאֵל שֶׁיֵּשׁ בְּיָדוֹ קַבָּלָה וְדָן וּמוֹרֶה בְּדִבְרֵי תּוֹרָה כְּמוֹ שֶׁיָּדוּנוּ וְיוֹרוּ כָּל חַכְמֵי יִשְׂרָאֵל. שֶׁבָּאת לוֹ מַחְלֹקֶת בְּדִין מִן הַדִּינִים עִם בֵּית דִּין הַגָּדוֹל וְלֹא חָזַר לְדִבְרֵיהֶם אֶלָּא חָלַק עֲלֵיהֶם וְהוֹרָה לַעֲשׂוֹת שֶׁלֹּא כְּהוֹרָאָתָן. גָּזְרָה עָלָיו תּוֹרָה מִיתָה וּמִתְוַדֶּה וְיֵשׁ לוֹ חֵלֶק לָעוֹלָם הַבָּא. אַף עַל פִּי שֶׁהוּא דָּן וְהֵן דָּנִים הוּא קִבֵּל וְהֵם קִבְּלוּ הֲרֵי הַתּוֹרָה חָלְקָה לָהֶם כָּבוֹד. וְאִם רָצוּ בֵּית דִּין לִמְחל עַל כְּבוֹדָן וּלְהַנִּיחוֹ אֵינָן יְכוֹלִין כְּדֵי שֶׁלֹּא יַרְבּוּ מַחְלֹקֶת בְּיִשְׂרָאֵל: אֵין זָקֵן מַמְרֵא חַיָּב מִיתָה עַד שֶׁיְּהֵא חָכָם שֶׁהִגִּיעַ לְהוֹרָאָה סָמוּךְ בַּסַּנְהֶדְרִין וְיַחְלֹק עַל בֵּית דִּין בְּדָבָר שֶׁזְּדוֹנוֹ כָּרֵת וְשִׁגְגָתוֹ חַטָּאת אוֹ בִּתְפִלִּין וְיוֹרֶה לַעֲשׂוֹת כְּהוֹרָאָתוֹ. אוֹ יַעֲשֶׂה הוּא עַל פִּי הוֹרָאָתוֹ וְיַחְלֹק עֲלֵיהֶן וְהֵן יוֹשְׁבִין בְּלִשְׁכַּת הַגָּזִית. אֲבָל אִם הָיָה תַּלְמִיד שֶׁלֹּא הִגִּיעַ לְהוֹרָאָה וְהוֹרָה לַעֲשׂוֹת פָּטוּר. שֶׁנֶּאֱמַר (דברים יז ח) "כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט" מִי שֶׁלֹּא יִפָּלֵא מִמֶּנּוּ אֶלָּא דָּבָר מֻפְלָא: הָיָה חָכָם מֻפְלָא שֶׁל בֵּית דִּין וְחָלַק וְשָׁנָה וְלִמֵּד לַאֲחֵרִים כִּדְבָרָיו אֲבָל לֹא הוֹרָה לַעֲשׂוֹת פָּטוּר. שֶׁנֶּאֱמַר (דברים יז יב) "וְהָאִישׁ אֲשֶׁר יַעֲשֶׂה בְזָדוֹן" לֹא שֶׁיֹּאמַר בְּזָדוֹן אֶלָּא יוֹרֶה לַעֲשׂוֹת אוֹ יַעֲשֶׂה הוּא בְּעַצְמוֹ:

The "rebellious elder" mentioned in the Torah, by contrast, is one of the sages of Israel who has received the tradition from previous sages and who analyzes and issues ruling with regard to the words of Torah as do all the sages of Israel. His rebellion involves an instance when he has a difference of opinion in one of the Torah's laws with the Supreme Sanhedrin and did not accept their views, but instead issued a ruling to act in a different manner. The Torah decreed that he should be executed. He should confess his sin before being executed so that he will be granted a portion in the world to come. Even though he analyzes and they analyze; he received the tradition and they received the tradition, the Torah granted them deference. Even if the court desires to forgo their honor and allow him to live, they are not allowed so that differences of opinion will not arise within Israel. A "rebellious elder" is not liable for execution unless he is a sage, erudite enough to issue halachic judgments who has received semichah from the Sanhedrin and who differs with that court with regard to a matter whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering or with regard to tefillin. He must direct others to act according to his ruling or act according to his ruling himself, and differ with the Sanhedrin while they hold session in the Chamber of Hewn Stone. When, by contrast, a student who has not attained a level of erudition that enables him to issue halachic rulings, but, nevertheless, issues a ruling, he is not liable. This is derived from Deuteronomy 17:8 which states: "If a matter of judgment exceeds your grasp...." Implied is that the passage concerns only a scholar who is unable to grasp something which is exceedingly difficult to comprehend. If a sage was an exceedingly great scholar and a member of a court and differed with [the Supreme Sanhedrin] and he returned home and taught others according to his [original] conception, but did not direct them to act accordingly, he is not liable. [This is derived from ibid.:12 which] states: “And the person who acts obstinately”; [i.e., the punishment is warranted] not for speaking obstinately, but for issuing a directive for action or for acting oneself.

ואל תקשה עלי מה ששנינו בפרק נגמר הדין (סנהדרין דף מו) תניא ר' אליעזר אומר שמעתי שב"ד מכין ועונשין שלא מן התורה ולא לעבור על דברי תורה אלא לעשות סייג לתורה וכו', שנראה ממנו שמנוי הב"ד הוא לשפוט כפי תקון העת והזמן, ואינו כן, אבל בזמן שיהיו בישראל סנהדרין ומלך, הסנהדרין לשפוט את העם במשפט צדק לבד לא לתקון ענינם ביותר מזה, אם לא שיתן המלך להם כחו אבל כאשר לא יהיה מלך בישראל, השופט יכלול שני הכחות כח השופט וכח המלך, שהרי מצינו בפ' נגמר הדין (סנהדרין דף מט) א"ל עמשא אכין ורקין קא דריש אזיל אשכחינהו לרבנן דפתיח להו במסכתא אמר כתיב כל אשר ימרה את פיך וגו' יכול אף לדברי תורה ת"ל רק חזק ואמץ, הנה שנתנו בכאן ליהושע כח מלכות אע"פ שלא היה מלך, וכן דרשו רז"ל ויהי בישורון מלך ירמוז למשה:

The L-rd has relegated all of these decisions to the sages of the generations and has commanded us to abide by them, so that their ruling on anything represents G-d's command to Moses. And it is our conviction that if they rule against the truth — even if we know this to be the case through a heavenly voice [bath kol] or through a prophet — we are not to deviate from the ruling of the sages.

בֵּית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם הֵם עִקַּר תּוֹרָה שֶׁבְּעַל פֶּה. וְהֵם עַמּוּדֵי הַהוֹרָאָה וּמֵהֶם חֹק וּמִשְׁפָּט יוֹצֵא לְכָל יִשְׂרָאֵל. וַעֲלֵיהֶן הִבְטִיחָה תּוֹרָה שֶׁנֶּאֱמַר (דברים יז יא) "עַל פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ" זוֹ מִצְוַת עֲשֵׂה. וְכָל הַמַּאֲמִין בְּמשֶׁה רַבֵּנוּ וּבְתוֹרָתוֹ חַיָּב לִסְמֹךְ מַעֲשֵׂה הַדָּת עֲלֵיהֶן וְלִשָּׁעֵן עֲלֵיהֶן: כָּל מִי שֶׁאֵינוֹ עוֹשֶׂה כְּהוֹרָאָתָן עוֹבֵר בְּלֹא תַּעֲשֶׂה שֶׁנֶּאֱמַר (דברים יז יא) "לֹא תָסוּר מִכָּל הַדָּבָר אֲשֶׁר יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל". וְאֵין לוֹקִין עַל לָאו זֶה מִפְּנֵי שֶׁנִּתָּן לְאַזְהָרַת מִיתַת בֵּית דִּין. שֶׁכָּל חָכָם שֶׁמּוֹרֶה עַל דִּבְרֵיהֶם מִיתָתוֹ בְּחֶנֶק שֶׁנֶּאֱמַר (דברים יז יב) "וְהָאִישׁ אֲשֶׁר יַעֲשֶׂה בְזָדוֹן" וְגוֹ'. אֶחָד דְּבָרִים שֶׁלָּמְדוּ אוֹתָן מִפִּי הַשְּׁמוּעָה וְהֵם תּוֹרָה שֶׁבְּעַל פֶּה. וְאֶחָד דְּבָרִים שֶׁלְּמַּדוּם מִפִּי דַּעְתָּם בְּאַחַת מִן הַמִּדּוֹת שֶׁהַתּוֹרָה נִדְרֶשֶׁת בָּהֶן וְנִרְאָה בְּעֵינֵיהֶם שֶׁדָּבָר זֶה כָּךְ הוּא. וְאֶחָד דְּבָרִים שֶׁעֲשָׂאוּם סְיָג לַתּוֹרָה וּלְפִי מַה שֶּׁהַשָּׁעָה צְרִיכָה וְהֵן הַגְּזֵרוֹת וְהַתַּקָּנוֹת וְהַמִּנְהָגוֹת. כָּל אֶחָד וְאֶחָד מֵאֵלּוּ הַשְּׁלֹשָׁה דְּבָרִים מִצְוַת עֲשֵׂה לִשְׁמֹעַ לָהֶן. וְהָעוֹבֵר עַל כָּל אֶחָד מֵהֶן עוֹבֵר בְּלֹא תַּעֲשֶׂה. הֲרֵי הוּא אוֹמֵר (דברים יז יא) "עַל פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ" אֵלּוּ הַתַּקָּנוֹת וְהַגְּזֵרוֹת וְהַמִּנְהָגוֹת שֶׁיּוֹרוּ בָּהֶם לָרַבִּים כְּדֵי לְחַזֵּק הַדָּת וּלְתַקֵּן הָעוֹלָם. וְעַל הַמִּשְׁפָּט אֲשֶׁר יֹאמְרוּ אֵלּוּ דְּבָרִים שֶׁיִּלְמְדוּ אוֹתָן מִן הַדִּין בְּאַחַת מִן הַמִּדּוֹת שֶׁהַתּוֹרָה נִדְרֶשֶׁת בָּהֶן. מִכָּל הַדָּבָר אֲשֶׁר יַגִּידוּ לְךָ זוֹ הַקַּבָּלָה שֶׁקִּבְּלוּ אִישׁ מִפִּי אִישׁ:

The Supreme Sanhedrin in Jerusalem are the essence of the Oral Law. They are the pillars of instruction from whom statutes and judgments issue forth for the entire Jewish people. Concerning them, the Torah promises Deuteronomy 17:11: "You shall do according to the laws which they shall instruct you...." This is a positive commandment. Whoever believes in Moses and in his Torah is obligated to make all of his religious acts dependent on this court and to rely on them. Any person who does not carry out their directives transgresses a negative commandment, as Ibid. continues: "Do not deviate from any of the statements they relate to you, neither right nor left." Lashes are not given for the violation of this prohibition, because it also serves as a warning for a transgression punishable by execution by the court. For when a sage rebels against the words of the court, he should be executed by strangulation, as the following verse states: "A person who will act deliberately...." We are obligated to heed their words whether they: a) learned them from the Oral Tradition, i.e., the Oral Law, b) derived them on the basis of their own knowledge through one of the attributes of Biblical exegesis and it appeared to them that this is the correct interpretation of the matter, c) instituted the matter as a safeguard for the Torah, as was necessary at a specific time. These are the decrees, edicts, and customs instituted by the Sages. It is a positive commandment to heed the court with regard to each of these three matters. A person who transgresses any of these types of directives transgresses a negative commandment. This is derived from the continuation of the above verse in the following manner: "According to the laws which they shall instruct you" - this refers to the edicts, decrees, and customs which they instruct people at large to observe to strengthen the faith and perfect the world. "According to the judgment which they relate" - this refers to the matters which they derive through logical analysis employing one of the methods of Biblical exegesis. "From all things that they will tell you" - This refers to the tradition which they received one person from another.

והנה בעו"ה רבו כמו רבו הדורות מטה מטה ונתמעטו הלבבות וכמעט נשכח חכמה זו רק אצל מעט מזעיר יחידי סגולה וגם מהם שתו בצמא דברי האר"י זלה"ה. רק דברים כפשטן ואחזו ותפסו בו מדה כמדתו טפח הנ"ל ע"מ להטפיח ומטפח ועולה על דעתו דעת עליון ואין אתו יודע עד מ"ה כמאמרם ז"ל בס"י ע"ס בלי מ"ה ר"ל שהם רק חיות אלוהות כי השליכו אחרי גיוום ספרים קדמונים הנ"ל.