Two of the greatest rabbis of the era were engaged in a struggle over a point of law. But it had gone far beyond that with Rabbi Ben Habib's scathing attacks; not only on Rabbi Berav's stance on the issue, but on Rabbi Berav himself, ultimately making him a fugitive. But why? Some history books will tell you that it was simply personal jealousy and animosity on Rabbi Ben Habib's part. A more careful analysis of the facts, however, will show that his intent was far more noble, with an eye on possible danger for Judaism itself.
Rabbi Ben Habib's concerns, as is evident from his impassioned writings, were as follows:
We don't know if RAMBAM's view is correct. He brought no sources for his view. Besides, even if we accept his view as authoritative, how can you be sure that your group of 100 scholars fulfills his requirement of "all" the scholars in the Land of Israel? But it MIGHT BE valid, which is worse than a flat "no". You will now make a Sanhedrin of DOUBTFUL authority. Once you do, the calendar will no longer be valid, and we will need to go back to the original Torah requirement of the Sanhedrin calculating the calendar monthly. That would be fine if you are sure that it is, in fact, a valid Sanhedrin. But with a doubtful Sanhedrin,you will make a calendar which may or may not be valid. Some will accept your new calendar, some won't. The Jewish People will be divided on which days the holidays are to be observed! We will, in effect, become two religions, two peoples.
Also, if you have a valid Sanhedrin, they can make new ordinances, and repeal ancient ones. This is a major "gamer changer".Here, too, half the people will accept the new ways, half won't.
Besides these factors, this is essentially the work of one man with many admirers. How do you presume to impose your will and opinions, no matter how sincerely held, on the entire nation?
Rabbi Ben Habib's apparent "out of bounds" reference to Rabbi Berav's brief apostasy should be understood in the same context. His actions threatened to totally divide the people, as the Karaite heresy had done eight hundred years earlier. He felt it necessary to de-legitimize the founder of the possible schismatic approach before he succeeded in convincing large numbers of people. Desperate situations call for desperate measures.
Beyond all this lurked something even more frightening, with even more far-reaching possible consequences. It is something which our sages called "Dochek et Haketz" (Pushing the "End"). That will be the topic of my next post
Rabbi Ben Habib's concerns, as is evident from his impassioned writings, were as follows:
We don't know if RAMBAM's view is correct. He brought no sources for his view. Besides, even if we accept his view as authoritative, how can you be sure that your group of 100 scholars fulfills his requirement of "all" the scholars in the Land of Israel? But it MIGHT BE valid, which is worse than a flat "no". You will now make a Sanhedrin of DOUBTFUL authority. Once you do, the calendar will no longer be valid, and we will need to go back to the original Torah requirement of the Sanhedrin calculating the calendar monthly. That would be fine if you are sure that it is, in fact, a valid Sanhedrin. But with a doubtful Sanhedrin,you will make a calendar which may or may not be valid. Some will accept your new calendar, some won't. The Jewish People will be divided on which days the holidays are to be observed! We will, in effect, become two religions, two peoples.
Also, if you have a valid Sanhedrin, they can make new ordinances, and repeal ancient ones. This is a major "gamer changer".Here, too, half the people will accept the new ways, half won't.
Besides these factors, this is essentially the work of one man with many admirers. How do you presume to impose your will and opinions, no matter how sincerely held, on the entire nation?
Rabbi Ben Habib's apparent "out of bounds" reference to Rabbi Berav's brief apostasy should be understood in the same context. His actions threatened to totally divide the people, as the Karaite heresy had done eight hundred years earlier. He felt it necessary to de-legitimize the founder of the possible schismatic approach before he succeeded in convincing large numbers of people. Desperate situations call for desperate measures.
Beyond all this lurked something even more frightening, with even more far-reaching possible consequences. It is something which our sages called "Dochek et Haketz" (Pushing the "End"). That will be the topic of my next post
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