Creating Community before the High Holidays

(15) But if you do not obey your God ה׳ to observe faithfully all the commandments and laws which I enjoin upon you this day, all these curses shall come upon you and take effect: (16) Cursed shall you be in the city and cursed shall you be in the country. (17) Cursed shall be your basket and your kneading bowl. (18) Cursed shall be your issue from the womb and your produce from the soil, the calving of your herd and the lambing of your flock.

(16) I in turn will do this to you: I will wreak misery upon you—consumption and fever, which cause the eyes to pine and the body to languish; you shall sow your seed to no purpose, for your enemies shall eat it. (17) I will set My face against you: you shall be routed by your enemies, and your foes shall dominate you. You shall flee though none pursues. (18) And if, for all that, you do not obey Me, I will go on to discipline you sevenfold for your sins,

MISHNA: If a court erroneously issued a ruling permitting the Jewish peopleto violate one of all the mitzvot that are stated in the Torah, and an individual proceeded and performed that transgression unwittingly on the basis of the court’s ruling, then whether the judges performed the transgression and he performed it with them, or whether the judges performed the transgression and he performed it after them, or whether the judges did not perform the transgression and he performed it alone, in all these cases the individual is exempt from bringing an offering. This is due to the fact that he associated his action with the ruling of the court.If the court issued a ruling and one of the judges knew that they erred, despite the fact that the majority ruled against his opinion, or if he was a student and he was qualified to issue halakhic rulings, and that judge or student proceeded and performed that transgression on the basis of its ruling, then whether the judges performed the transgression and he performed it with them, or whether the judges performed the transgression and he performed it after them, or whether the judges did not perform the transgression and he performed it alone, in all these cases, the judge or the student is liable to bring an offering. This is due to the fact that he did not associate his action with the ruling of the court. This is the principle: One who associates his action with himself is liable, and one who associates his action with the ruling of the court is exempt.

The Gemara notes: This is similar to that incident where Rabban Gamliel and Rabbi Yehoshua were traveling together on a ship. Rabban Gamliel had sufficient bread for the journey. Rabbi Yehoshua also had sufficient bread, and additionally he had flour. The journey lasted longer than expected, and Rabban Gamliel’s bread was finished. He relied on Rabbi Yehoshua’s flour for nourishment. Rabban Gamlielsaid toRabbi Yehoshua: Did you know from the outset that we would have so substantial a delay? Is that the reason that you brought flour with you? Rabbi Yehoshuasaid toRabban Gamliel: There is one star that rises once in seventy years and misleads sailors at sea, causing their journeys to be extended. And I said: Perhaps that star will rise during our journey and mislead us.Rabban Gamlielsaid to him: So much wisdom is at your disposal, and you board a ship to earn your livelihood? Rabbi Yehoshuasaid to him: Before you wonder about me, wonder about two students that you have on dry land, Rabbi Elazar Ḥisma and Rabbi Yoḥanan ben Gudgeda, who are so wise that they know how to calculate how many drops of water there are in the sea, and yet they have neither bread to eat nor a garment to wear.Rabban Gamlielmade up his mind to seat them at the head of the academy. WhenRabban Gamlielascended to dry land, he sent a messenger to them to tell them to come so that he could appoint them and they did not come. He again sent a messenger to them and they came.Rabban Gamlielsaid to them: Do you imagine that I am granting you authority, and since you did not want to accept the honor you did not come when I sent for you?

I am granting you servitude, as it is stated: “And they spoke to him saying: If you will be a servant to this people today” (I Kings 12:7). This explains the phrase “in an independent house.”

The Gemara asks: And with regard to all of the other transgressions in the Torah, is punishment not exacted from the entire world? But isn’t it written: “And they shall stumble one upon another” (Leviticus 26:37)? This verse is homiletically interpreted to mean that they shall stumble spiritually, one due to the iniquity of another, which teaches that the entire Jewish people are considered guarantors for one another. Apparently, any transgression makes the entire world liable to be punished.

(2) you shall take some of every first fruit of the soil, which you harvest from the land that your God ה׳ is giving you, put it in a basket and go to the place where your God ה׳ will choose to establish the divine name. (3) You shall go to the priest in charge at that time and say to him, “I acknowledge this day before your God ה׳ that I have entered the land that ה׳ swore to our fathers to assign us.” (4) The priest shall take the basket from your hand and set it down in front of the altar of your God ה׳. (5) You shall then recite as follows before your God ה׳: “My father was a fugitive Aramean. He went down to Egypt with meager numbers and sojourned there; but there he became a great and very populous nation. (6) The Egyptians dealt harshly with us and oppressed us; they imposed heavy labor upon us. (7) We cried to ה׳, the God of our ancestors, and ה׳ heard our plea and saw our plight, our misery, and our oppression. (8)ה׳ freed us from Egypt by a mighty hand, by an outstretched arm and awesome power, and by signs and portents, (9) bringing us to this place and giving us this land, a land flowing with milk and honey. (10) Wherefore I now bring the first fruits of the soil which You, ה׳, have given me.” You shall leave it before your God ה׳ and bow low before your God ה׳. (11) And you shall enjoy, together with the [family of the] Levite and the stranger in your midst, all the bounty that your God ה׳ has bestowed upon you and your household.

§ Rav Asi says: And with regard to the definition of the majority that establishes liability for performance of a transgression on the basis of the ruling of a court, follow the majority of the residents of Eretz Yisrael, as it is stated: “And Solomon held the feast at that time, and all Israel with him, a great congregation, from the entrance of Hamath until the Brook of Egypt, before the Lord our God, seven days and seven days, fourteen days” (I Kings 8:65). The Gemara clarifies the words of this verse: Since it is written: “And all Israel with him,” why do I need to add: “A great congregation, from the entrance of Hamath until the Brook of Egypt”? Conclude from it: It is these residents of Eretz Yisrael who are characterized as a congregation; but those who reside outside Eretz Yisrael are not characterized as a congregation.