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Chazal were clearly strict with an accidental wrongdoer in a couple of areas. One is in regard to one who damages. The mishna (Bava Kama 26a) says that one is liable to pay in full for damages that he (as opposed to his property) causes, whether he acted on purpose or accidentally, was awake or sleeping, and even if it occurred b’oness (under circumstances beyond his control). Thus, obligation for one’s own damages is nearly total. (There is a well-known machloket between Tosafot and the Ramban as to the parameters of this rule’s exceptions.)
Another area of responsibility for mistakes b’shogeg is mentioned in Pirkei Avot (4:13): "One should be careful regarding talmud, for shogeg regarding talmud is like purposeful sin." Rashi (Bava Metzia 33b) explains that this is a warning to one who paskens halacha (makes rulings). If he ruled improperly due to a mistake in learning a halachic topic, such as by not knowing the reasons behind the sources and thereby comparing matters falsely, it is as if he did so purposely because he did not ask his teachers.
The gemara (Bava Batra 21a, see Melachim I, 11:16) assumes the same idea applies to a Torah teacher. Yoav, David’s general, fought Amalek until he killed all the males. David asked him why he left the women. He answered that the Torah said to wipe out only zachar (the male of) Amalek. David corrected him that it is read zecher (the memory of) Amalek. Yoav returned to his teacher, who confirmed that he had taught Yoav, zachar. Yoav considered killing him because the responsibility of a school teacher to teach correctly makes him considered as warned that there will be consequences (such as being fired) if he makes such mistakes. This story also reminds us of the price Shaul paid for making a mistake regarding the fight against Amalek. Apparently, that matter was particularly serious because of Shaul’s reluctance to take responsibility for his mistake.
The Ramban tries to explain why, in the context of serious religious sins b’shogeg, a korban is needed for atonement. He says that sins blemish the soul so that it is not be allowed to greet its Maker unless it is purified from sin. The korban allows one to draw closer to Hashem, Who gave man his soul. As they explain in the "world of yeshivot," a Torah violation is an issur cheftza, an intrinsic problem, which must be remedied even if there was no cognitive intention to sin. On the other hand, the Netivot (234:3) says that if one violated "only" a rabbinic violation, the matter does not require atonement if this issur gavra (devolving on the person) was done without the person’s intention to rebel against religious authority.
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P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
D'varim Judaism’s Social Vision
Re’eh
Giving is more than an act of generosity—it is an essential part of human dignity that belongs to everyone, rich and poor alike. The ultimate goal of help is to empower others to stand on their own.
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
