Saturday, August 11, 2012

.י Abolishing Sin

אמרה לי' ברוריא דביתהו מאי דעתך משום דכתיב יתמו חטאים מי כתיב חוטאים חטאים כתיב ועוד שפיל לסיפיה דקרא ורשעים עוד אינם כיון דיתמו חטאים ורשעים עוד אינם אלא בעי רחמי עלויהו דלהדרו בתשובה ורשעים עוד אינם
ברוריה seems to make a beautiful point here but the problem is that is not the actual meaning of the פסוק. The word חטאים is also used to refer to sinners using the same בנין as, for example a גַמָל, referring to a camel rider. I recall R' Moshe Eisemann mentioning once, "didn't ברוריא learn דקדוק in seminary?" He offered the following answer: Surely, ברוריא knew that the actual meaning of the פסוק is that the sinners themselves should pass away. But the point that ברוריא was making was that since the פסוק could conceivably be read differently to mean "the sins," you, רבי מאיר, since you are involved in the conflict and thus נוגע בדבר, you have a responsibility to err on the side of caution and understand the פסוק otherwise. It is a similar theme we find later on (:כ"ח) that there was no one who was capable of properly arranging the extra ברכה to combat the heretics. Only שמואל הקטן whom, as we know (אבות ד:י"ט) was the champion of בנפול אויבך אל תשמח, was capable of arranging the ברכה with the proper intent.

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