Hidden Reasons For Mitzvot

There is a Pasuk in the Torah that says that, “What is hidden, is for Hashem, and what is revealed applies to us and our children forever, to fulfill all of the words of the Torah.”

The Talmud in Masechet Chulin explained that Hashem did not wish to reveal the actual reasons and rewards for the observance of the Mitzvot. This was in order to prevent someone from abandoning those commandments of small reward, while focusing on those of big reward.

The Rabbis said further that the Mitzva of honoring parents, and sending away the mother bird in order to take her eggs, are the two Mitzvot where there is a promise of long life.

This is to teach that if reward is given for the most difficult Mitzva to observe, honoring parents, and the easiest Mitzva of sending away the mother bird, then all Mitzvot in between will be given the same reward.

We also learn from this Pasuk that we must not assume we understand Hashem’s ways. This is hidden from us, and beyond our comprehension. Our job is to do only that which is revealed to us. Thankfully, the Torah was revealed to us on Mount Sinai by Hashem Himself, and we are to be focused on observing it diligently. The more we act on pure faith, the better off we will be.

Wood and Stones

One of the explanations for the destruction of the two Temples is that it was preferred that Hashem pour out His wrath against a building of wood and stones, rather than on His children.

This is also the explanation why we were forced to go into Galut, exile. If we were completely held accountable for the rebellious behavior we showed while living in the land, we may not have been able to survive as a people, G-d forbid.

This idea is implied by the verses mentioned in the Torah. When the nations of the world will see how the Jews were banished from the land, they will not understand. They will realize that this was because they chose to forsake the Torah. But they will wonder why Hashem took out His wrath on that land.

The implication is that despite this wrath, His love for His people would not allow Him to destroy them. He took out His anger on the buildings of wood and stone, and not on them.

We see that it is clear that the Galut was a curse. The Jewish people have had to endure the most difficult hardships imaginable. Yet, there was some blessing in it as well. Hashem promised that even when we were outside of our land, He would not forsake us. He would be there, whenever we called out to Him.

It is so important that we recognize Hashem’s abundant kindness towards us. Our survival as a people, is one of the most remarkable miracles of history.

Despite all odds, our strictly adhering to the dictates of the Torah, kept us going. We never stopped praying for the time when the Galut would end, and we would return to our homeland.

The High Holudays are clearly a time of reflection and self awareness. We are so fortunate to be a part of Am Yisrael. The buildings of wood and stone will once again be rebuilt and the glory of the Jewish people will be restored. We are witnessing history unfolding before our very eyes, and great days are ahead. We only need to learn history’s lessons and return to Hashem in truth and sincerity.

Hashem Is King

A major theme of this holiday season, is acknowledging the fact that Hashem is King of the universe. On Rosh Hashanah, this is the focus more than on other days.

The prayers and Selichot, are filled with such acknowledgments. We must refresh our understanding of how G-d is on the one hand, not bound by the rules of this world, but controls everything that exists in the world.

It is important that we remind ourselves that Hashem is the ultimate in perfection. There cannot be any flaw in any aspect of his being.

This is necessary so that we accept that everything we have to deal with, comes from a high place. We often feel that things are so unfair and unjust.

It is demanded of us that we realize that we are incapable of understanding Hashem’s ways. He is on a different plane, and everything he does is for a reason that we are not meant to comprehend.

We are also meant to focus on the Oneness of G-d. We say in the Shema that ה׳ אחד, “G-d is One.” This requires a certain contemplation that His Oneness is not like any other thing that is one. For everything else that exists in the world, we say that “the whole is the sum of its parts.” Hashem does not have parts. He is whole and complete in a way that is different from everything else.

These are some of the ideas to keep in mind specifically at this time. This will help us realize how essential it is for us to pray with all of our hearts, and make a strong effort to return to Hashem, the King of the universe.

No Hypcrosy

The Torah describes the ceremony that took place on the bottom of the mountains Gerizim and Eival. Six tribes stood on each mountain, with the Leviim at the bottom.

The Leviim recited certain curses for all to hear, as part of the covenant in accepting the Torah. There were twelve curses recited, and the nation answered Amen after each one.

What is interesting to note is that the twelve curses chosen, all have one thing in common. They speak of sins that are done in secret. They can be hidden from the general public, and they can still be perceived as good, upstanding citizens. This is the message of the curses that we not be hypocrites. What you see in public, is what we are in private.

This is why it is mentioned not to worship idols, mistreat our parents, taking bribes, misleading the blind, and certain immoral behavior.

One can try to hide sins like these from others, which is very deceiving. We must be a people of integrity and role models for the whole world. If our behavior in private is full of improper behavior, it will eventually be uncovered. The damage at that time will be immeasurable. This was the foundation of the covenant between Hashem and the Jewish people. We must be consistent honest people; on the inside and on the outside.

Special Ceremony

The Torah described a special ceremony that occurs on the last day of Pesach, twice every seven years. This will occur this year as well, G-d willing.

The ceremony is known as “Viduy Ma’asrot,” the confession regarding tithes. There is a three year cycle involving the separation of the various tithes. Every year Ma’aser Rishon is given to the Levite. On years one and two, and four and five, Maaser Sheini is also separated. On years three and six, Maaser Oni, for the poor, is separated instead of Maaser Sheini.

Therefore, after the third year and the sixth year, all of the tithes have been separated. We are currently in year four of the Sabbatical year cycle. The ceremony will be observed even today in certain circles.

It is quite amazing that when one makes the declaration of Viduy Ma’asrot, he also makes the statement, “I have not transgressed Your Mitzvot, nor have I forgotten.” This is said before Hashem where it would seem highly unlikely that this was not the absolute truth.

It is difficult to imagine that there was a time when every Jew was so meticulous in his Torah observance, down to the last detail.

We long for the days of Temple service. But even more, we long for the days when every Jew observed the Torah to its last detail.

Punitive System of the Torah

The Sha’arei Teshuva, “Gates of Repentance,” written by Rabbeinu Yonah, discusses the seriousness of the numerous sins mentioned in the Torah.

He begins with a description of the 207 negative commandments that are punishable by lashes. He then moves on to the next level of sins punishable with “Mitah Beydei Shamayim,” followed by “Karet,” excision, followed by the transgressions that are so severe that the death penalty is given.

Rabbeinu Yonah felt that מיתה בידי שמים cases were not as severe as the כרת cases. The reason being that in death by the Heavenly court, it is only the transgressor who is punished, while in Karet cases, the punishment can be given to one’s children.

The Karet cases are spelled out more clearly in the Torah. There are cases involving Karet connected to incestuous relations, eating Chametz on Pesach, and not fasting on Yom Kippur. For since such as these, the sinner may be cut off from this world, by passing away before his time.

The more severe form of Karet, where one loses his share of this world as well as Olam Haba, come from more severe sins. These include, idol worship, blasphemy, and one who belittles the Torah.

The מיתה בידי שמים cases are elaborated in the Mishna, Talmud, and Midrashim. Many of these cases involve sanctified items. For example, a Kohein who eats Teruma in a state of impurity, or eating Tevel, which is untithed grains, would get this punishment.

Rabbeinu Yonah also adds certain cruel behavior to the category of מיתה בידי שמים. Cruelty to the widow and orphan, or to the poor, would receive this punishment. He also adds to his list the Torah scholar who does not conduct himself in the proper manner. He misrepresents the Torah, and gives Judaism a bad name. This is very severe and could give him מיתה בידי שמים.

We are in a period of repentance, and it is a good idea to familiarize ourselves with the Torah’s laws. This knowledge will help us stay focused on doing what is necessary to return to Hashem.

Loving Rebuke

There are forty-eight ways to acquire the Torah, according to a Mishna in Pirkei Avot. One of these ways, is to love rebuke.

It is also written in the Book of Mishlei, an excellent quote regarding rebuke. “Rebuke a wise man, and you gain a friend. Rebuke a fool, and you gain an enemy.”

It is obvious that people would much rather hear praise and compliments, rather than being shown our flaws. But once a person elevates himself to higher levels of spirituality, he realizes that he doesn’t need compliments and praise. They might not be sincere, and he must not take such praise too seriously. If he does, he might be led to arrogance, which will certainly distance himself from G-d.

The correct attitude that we are supposed to have, is to constantly be working at self improvement. If there is a rabbi, trusted friend, or spouse, that can help us function on a higher level, we should welcome it.

Often we made not even be aware that there is something about our personality that needs fixing. When we are shown how we can learn how to treat people better, or learn to have a greater sensitivity towards others, we should be grateful that someone cared enough to point this out.

We sometimes have an unclear view of what true love really is. If it’s a relationship that lacks an openness to help their loved one get back on track, it isn’t true love. If we love someone, we want to help them, even if what we tell them might be hard to hear. Our silence can lead to very bad consequences, as a person might be in a rut, where he makes a string of bad decisions. We rebuke, because of our love.

Of course we must learn how to rebuke, and to do it in a way that is not hurtful. The Rabbis say that words that come from the heart, will enter the heart of the recipient of these words.

In our path of self awareness and self improvement, loving rebuke, will be a key ingredient, to help us reach our goal.

Happiness and Worry

The theme of Parshat Ki Tavo, is the importance of remaining in a state of joy.

We find this in the beginning of the Parsha, when it discusses the Mitzva of Bikkurim, first fruits, and it is found at the end of the Parsha in the תוכחה, rebuke.

The ceremony of Bikkurim was one of great excitement. These first fruits were brought to the Beit Hamikdash with great fanfare. The contributor makes a declaration expressing that he understands how special this moment is, in the context of Jewish history.

He should be in a state of Simcha, happiness, in the fulfillment of this Mitzva.

Some interpret that all of the curses mentioned in the “rebuke” are a result of, “Not worshipping Hashem with Simcha, when you had everything.” This demonstrates how the manner in which we observe the commandments, is significant. We must not be bitter, negative people. We must serve G-d with joy and enthusiasm.

It is interesting to note that in the Orchot Tzaddikim, the author speaks of parallel character traits. There is a chapter on humility, followed by a chapter on arrogance. Similarly there are chapters on love-hate, miserliness-generosity, but the chapter on Simcha, has a surprising parallel negative trait. While the obvious assumption would be that the opposite of happiness was sadness, the Orchot Tzaddikim did not feel that way. He wrote that the opposite of happiness was דאגה, or worry. Simply put, the individual who cannot control his worries, cannot be happy.

How true this is, and how important it is to take this lesson to heart. We must strengthen our faith and trust in Hashem to eliminate worry and achieve happiness. As the song says, “Don’t worry. Be happy!”

Holy War Camp

The Torah gives a description as to how the camp during war, must be maintained. Following these rules of maintenance, has a direct effect on our swift victory in battle.

The key words used by the Torah are, “והיה מחניך קדוש,” that your camps shall remain sanctified. Great care must be taken for the fighters to keep their thoughts pointed Heavenward, always remembering that the victory comes only from Hashem.

For this reason, they maintained good hygiene in the camp. A special area was designated for the soldiers to relieve themselves. A shovel was placed there, to immediately cover up the wastes.

Similarly, if one became impure because of a nocturnal emission, he remained separate from the camp for one day.

The Torah ends these instructions with a reminder that, “Hashem is walking with you in your camp.” We need to keep Him close to ensure our victory. We do this by maintaining sanctity in the camp.

It is more clear that this idea has been realized in the current war, more than in previous wars. We see the faith of our holy soldiers, and how they prepare for battle, with prayers and asking Hashem for salvation. With His help, we should finally see the demise of all of our enemies.

The Congregation of Hashem

There are several instances where the Torah forbids certain individuals from entering קהל ה׳. Literally, this means that they may not enter the “congregation of G-d.”

The interpretation of this term, means that those who are listed in this category may not marry a Jewish girl of good lineage. This means that she is the daughter of a Kohein, Levite, or Israelite. They are permitted to marry a convert or a Mamzeret, a female who is the offspring of a forbidden relationship, such as the daughter of adulterers.

One category of those forbidden to enter the “congregation of Hashem,” and marry Jewish girls, refers to certain converts from specific. An Ammonite or Moabite male, who converts to Judaism, falls into this category. The same applies to a first and second generation convert from Edom (Eisav’s descendants) as well as first and second generation Egyptian convert.

Among born Jews, this prohibition also applies. The Mamzer, who is the offspring of an adulterous or incestuous relationship, is limited as to whom he is allowed to marry.

Another Jew that has these same limitations is one who is known as פצוע דכא or כרות שפכה. He has been mutilated or damaged in his private parts. If he was a Kohein, and an accident occurred after he was married, he and his wife may continue eating Teruma if they no longer have relations.

It is clear from these laws that the purity of the Jewish people must be maintained. There are different roles for the different levels of Jews. Those serving in the Temple, needed to be of the highest lineage. They had to be certain to marry the appropriate women to help them serve in their special role.

It is difficult to fully comprehend these laws, but we must trust that they come from the G-d that we are unable to comprehend. That should be enough for us.

Torah’s PunitiveSystem

We have a principle in Jewish Law that we do not give more than one punishment for a particular offense. If lashes are called for, as they are in 207 instances in the Torah, the sinner will only get lashes.

If it is a case where there is monetary fine that is imposed, that would be the only penalty. The same would apply where the death penalty was issued. That would be the only punishment.

There are two exceptions to this rule. The first applies in the theoretical case of the rebellious son. He first gets lashes, and is later put to death.

The other exception is the case of מוציא שם רע, bringing a bad name on one’s wife. The husband lies about his new bride, claiming that she was promiscuous when they were engaged. He is trying to find an easy way out of the marriage, by trying to avoid living up to his obligations in the Ketuva.

In this situation, pays a fine of 100 silver, which was a very large sum of money, and he gets lashes.

We see how damaging words can be, and often it is irreparable damage. His treachery has cost great embarrassment to the father of the wife as well as the wife herself. The Rabbis say, מלקות לזה ותשלומים לזה, “Lashes to this one, and payment to this one.” The father receives the payment because of the shame.

The Halachic system is set up in a way that the punishment fits the crime. But in the case of the rebellious son, we see the severity of disrespect to one’s parents. And in the case of מוציא שם רע, we see the severity of ruining a person’s reputation and good name. In these cases, one punishment is not enough. A sense of moral outrage must be expressed to these particular cases. People need to learn how to behave.

Kindness to Animals

There are many laws taught in the Torah that demonstrate how we are to be considerate of other Jews.

There are laws involving the care of our neighbor’s animals. We must return them if they get lost, and we find them. If the animal falls because it is carrying a heavy load, we must help pick up the animal, and help it reload.

We must not muzzle the ox or donkey while they are at work for us. They are allowed to eat what they find, while working. We are taught to show compassion to the mother bird, and not remove its eggs or chicks, while she is present. We send away the mother bird as an act of compassion.

Many are not aware of the laws related to the prohibition of צער בעלי חיים, causing pain to living things. These are an integral part of the 613 Mitzvot, and should not be taken lightly.

This is what helps make the Jewish people, a nation that does acts of kindness. They are shy and do acts that demonstrate great compassion. This is what sets us apart from the nations of the world. It is because the Torah goes into great detail in giving us laws that mold us, and turn us into a unique nation among the nations of the world.

Immediate Burial

We learn about the dignity and respect that we are to have for the dead, from the law of the criminal who is hanged after being put to death by the court.

The Torah tells us that this person should be buried on the same day. His body shall not be left overnight. This is a reminder that, “Man comes from the dust, and returns to the dust.”

It is considered highly disrespectful to delay the burial of a loved one. In Kabbalistic terms, when the soul leaves the body, there is a longing on the part of the body, to return to the earth as soon as possible.

The Chevra Kadisha, the Burial Society, gives what appears to be unusual instructions, if the tragic event of a loved one passing away, takes place in that person’s home. They will instruct the family to place the body on the floor, and not leave it in its bed. We are fulfilling the wishes of the deceased to bring him closer to earth.

Those volunteers who deal with the ritual washing of the bodies, are very saintly people. I have told students for years, that if they are moving to a new city, find out who volunteers for ritual washings of the dead. These are the people you should choose as your friends.

It is also interesting to note that those individuals involved in the actual burial, ask the deceased for forgiveness, in the event that they were not treated with the utmost respect.

These Mitzvot are very difficult to fulfill, and there’s nobody to say thank you. But it is one of the highest Mitzvot because of this. We must diligently follow the burial laws just as we would follow any other Mitzvain the Torah, no matter how easy or hard it is to fulfill.

Proper Education

The case of בן סורר ומורה, the rebellious son, teaches us a great deal about educating our children. The actual case never happened, but there is a great deal to be learned from it.

The parents of this difficult son, bring him to the elders of his town. They explain that the boy is incorrigible. He is a glutton and a drunkard, and he’s only thirteen years old.

The key words from this incident, come from the words, איננו שומע בקולנו, “He does not listen to our voice. We learn from here that both parents must be of the same voice. They are in total agreement as to how to raise their child. They are of one voice.

The Talmud elaborates on this and says that in order to execute the rebellious son, one parent cannot be more imposing than the other. Even their actual voices should be similar in addressing their child.

There was a great line from the movie “Parenthood.” ‘You need a license to drive a car. You need a license to fish. But any idiot can be a parent.’

There is a section in the Shulchan Aruch called “Chinuch Habanin.” It gives guidance to parents and educators as to how to influence young people. We must teach values, and the merit of living a life of Torah and Chessed.

But when all is said and done, the most important educational tool, is to set the right example. Our children are watching our every move. They can see if their parents are sincere and are of “one voice.” Perhaps this is what was lacking with our rebellious son. His parents didn’t work hard enough to set the right example. Their son noticed their hypocrisy and phoniness, that may have led him astray. Parenting is very hard work, and this is the only way we will succeed. It is a difficult task, but critically important for the future of our people.

G-d Fights Our Battles

The Torah describes the two types of wars that the Jewish people will fight upon entering Israel. The first discussion relates to the Milchemet Reshut, permissive war, and the laws that go with it.

Initially, there is a call for peace with specific options. They can elect to leave the Land of Israel and never come back. They can make peace and live in Israel as Ger Toshav, resident stranger, and observe the Noachide Laws, and remain. They could also choose war, which they will lose.

This applies to residents of cities that are distant from you. But regarding the seven nations living in your land, there is only the obligation to utterly destroy them all. They are pure evil and we must not learn from their evil ways. This battle is called, Milchemet Mitzva. We are doing a merciful act by eliminating this evil from the face of the earth.

It is interesting to note that when these wars are fought, it is a given that we will be victorious. The reason is because Hashem is fighting the battle with us.

It should be reassuring for us to know that when we are forced to fight our enemies, Hashem will make certain that we will succeed. We are not promised the number of casualties that we might have to sacrifice.

The most important thing we can do during times of war, is to recognize that the victory is His. This will help speed up the battle with less casualties and a swifter victory.

Scheming Witnesses

The justice system of the Torah requires that we depend on the testimony of two upright witnesses to help find the guilty party in a dispute or financial matters.

We are to interrogate the witnesses to be sure that they are telling the truth. This seems to be the best method to get to the truth and find out the facts.

The Torah warns of the possibility of scheming witnesses, known as עדים זוממים. They are to be punished by giving them the penalty they wished to place on their friend.

For example, if these witnesses lied and said that someone damaged another person’s property on a particular day, and the damage was assessed at a thousand dollars.

When two other witnesses come and contradict them by saying that they could not have witnessed that incident. The two sets of witnesses were together in another city at that time.

The scheming witnesses will pay the thousand dollars instead of the friend they tried to frame.

The Gemara lists two exceptions where the Eidim Zommemim get lashes instead of their intended scheme. One example is where they testify about a Kohein that he is not a legitimate Kohein because his mother is a divorcee. They can’t make the lying witnesses invalid Kohanim. Instead, they get lashes.

Similarly, if they testify that someone committed a crime that would send him to a city of refuge, we would not send the scheming witnesses to a city of refuge. Instead, they would get lashes.

The Tanach describes the evil Queen Jezebel who hired scheming witnesses to testify against Navot, that he was deserving of the death penalty. After she succeeded, Eliyahu Hanavi came to her husband, Achav, and said those famous words, הרצחת וגם ירשת, “Did you murder and also inherit?”

The laws of testimony are very interesting, and demonstrate the Divine wisdom of the Torah.

Perfect Trust in Hashem

According to the Rambam, no less than fifty-one out of the 613 Mitzvot are related to עבודה זרה, idol worship. All of these laws are based on verses in the Torah.

Included in these laws, are all forms of witchcraft and sorcery, and contacting the dead. There is a death penalty connected with anyone who is found guilty of practicing idol worship.

The Torah ends one section that describes these types of sorcery, by telling us to be תמים תהיה עם ה׳ אלוקיך, “Have perfect trust in the faith of the Eternal, your Al-mighty.”

These laws have specific relevance today in a world of psychics and faith healers. The role of certain rabbis claiming to have special abilities, also needs to be addressed.

There are those who claim that as we are getting closer to the Messianic era, these spiritual powers are returning. And there definitely are some very holy rabbis that are able to see and feel things that others cannot.

The rule of thumb should be to do a thorough search before getting involved with these “Mekubalim” and spiritual healers. Who are the followers of these people? Where do they claim is the source of their abilities? What is our purpose in going to them?

We are not supposed to go to people who predict the future. And we are not to look to these people as replacements to serving Hashem.

If we see that such relationships do not increase our connection to Hashem, it is a sign that something is wrong. We should also examine the spiritual level of the healer.

I had the privilege of getting close to the great Tzaddik, Rabbi Elazar Abuchatzeira, of blessed memory. People came daily by the hundreds from all over the world, to seek his counsel. While being in his presence, you could feel the saintliness coming from him. He was the real deal and there are documented stories to prove it.

The Torah demands of us to take great care in this area. We must never forget that it is Hashem that we must serve with perfect trust.

It’s Not You It’s Me

George Costanza from Seinfeld did not invent the break up line, “It’s not you, it’s me.” It is actually found in the Book of Samuel, when the prophet expresses his deep regret that the people were seeking a king, just like the nations of the world.

Hashem’s reply to Shmuel was, “It’s not you, it’s Me.” He explained that the lack of faith of the people was a direct rebellion against Him, and not the prophet.

The irony of the story is that the Torah had already given rules related to the king. This incident occurred much later. The problem was the motivation of the people. Had they been interested in a king to lead them both spiritually and practically, it would have been okay. But their request showed a lack of faith and lack of the realization of the uniqueness of the Jewish people.

In an ideal society we will be led by a king who will pursue justice and uphold the Torah. He will have the Torah with him on his right arm, to remind himself to stay humble. He will be a true leader of the Jewish people.

Many forget that our longing for Mashiach really means longing for המלך המשיח, the King Mashiach. I once saw a Torah that a wealthy Jew spent $250,000 to have written for the right arm of the Mashiach.

In Samuels’s time, the people didn’t get it. They didn’t understand the lofty idea of having a righteous king rule the people. This is why Hashem preceded George Costanza. The longing for Mashiach really represents a longing for the king who will bring peace and justice to Am Yisrael.

No Bribes

The Torah emphasizes the importance of having honest judges in our courts. The effect they have on the community is very great.

There is a rabbinic saying that says, “The sword comes into the community because of corrupt judges.” It is very disheartening when one lives in a place where he doesn’t believe that he can receive a “fair shake,” if he ever needs to go to court.

Specifically, the warning focuses on the taking of bribes. If a judge can be bought with being paid off, the justice system falls apart.

The word in Hebrew for bribe, is “Shochad.” The Torah explains that שוחד is so serious that it blinds the eyes of the wise and distorts the matters of justice.

The idea of taking bribes is not limited to the Beit Din. We are all tempted with situations or individuals that tend to “bribe” us with false promises or playing on our emotions.

We may be bribing ourselves by allowing ourselves to pursue comforts and money, believing that this is going to bring us happiness.

This warning of bribes is followed by the Pasuk that tells us, צדק צדק תרדוף, that we are to pursue justice. We must not allow ourselves to get off course and pursue paths leading nowhere.

We must have a clear mind to carefully analyze all of our pursuits. We need to see the “Nolad,” to look ahead and see what the likely outcome will be.

There are numerous prophecies that warn us that we must not have a false sense of security. We must not be bribed by our homes that are filled with plenty, or the abundance that we have. We must never forget what is important and lasting, and what is foolishness.

The Torah’s warning against taking bribes is one that must be taken seriously. If we allow bribes to influence us, the outcome can be catastrophic. We must aggressively pursue truth and justice.

The Rabbis and the Oral Law

One of the most basic teachings given over to a student who wants to learn about Judaism, is the understanding that the Written Law and Oral Law were both given on Mount Sinai.

The Written Law refers to the Five Book of the Torah. The Oral Law is the interpretation and implementation of the Written Law, as well as the authority given to the Rabbis in preserving the Torah’s teachings.

The Maharal explained this beautifully in his book, “Be’er Hagolah.” All of the decrees, safeguards, fences, and customs that were instituted by the Rabbis throughout the generations, are part of the Oral Law.

In actuality, they truly reflect the will of G-d. This will is meant to be expressed at the proper time and place, by the sages of that generation.

The point to be made is that the Chachamim (wise men) and the Tzadikim (righteous men) are the embodiment of the Torah She’beal Peh, the Oral Law. Their role is to take the will of Hashem from the abstract to the practical.

It is essential that we respect and not minimize the roles of the Rabbis in each generation. It is not only the fact that they are our guides and teachers. Following them, is an acceptance of this basic principle that both the Oral and Written Law, were given on Mount Sinai.