Shem MiShmuel answers that the forgiveness of the parents is not about absolving the son of his actions but rather about the parents taking responsibility for their role in his behavior. By forgiving him, they acknowledge that they may have contributed to his rebelliousness in some way and are willing to work on repairing the relationship. This act of parental pardon can have a transformative effect on the son, leading him to reflect on his actions and make positive changes.
Similarly, in cases of parental alienation, the act of forgiveness and understanding can go a long way in repairing the damaged relationship between parent and child. It requires a willingness to let go of anger and resentment and focus on rebuilding trust and communication. Just as in the case of the Rebellious Son, the power of parental pardon lies in its ability to bring about redemption and healing.
As we navigate the complexities of family dynamics, let us remember the importance of forgiveness, understanding, and the potential for redemption. By approaching challenging situations with empathy and a commitment to healing, we can create a path towards reconciliation and restored relationships.
Sanhedrin 90
Our Gemara on amud aleph discusses the concept of âMochiachâ â one who rebukes another for their wrongdoing. The verse in Mishlei (27:5) states, âOpen rebuke is better than concealed love.â The gematria (numerical value) of âMochiachâ is 83, which is the same as âElokimâ (God), indicating that rebuking someone for their misdeeds is akin to Godâs own reproof.
Rebuke is not an easy task â it requires courage, sensitivity, and a genuine desire to help the other person improve. When done correctly, rebuke can lead to growth, self-awareness, and ultimately, redemption. The key is to approach the situation with humility and empathy, recognizing that we all have room for improvement and that our goal is to uplift and support one another on our respective journeys.
May we all strive to be sources of light and guidance for one another, offering constructive criticism and support in our quest for personal and communal growth. Through acts of forgiveness, understanding, and rebuke, may we create a world filled with compassion, healing, and redemption.
Discussion Questions:
- What are some practical steps that can be taken to address parental alienation and work towards reconciliation?
- How can the concept of parental pardon be applied to other areas of conflict and strained relationships?
- What role does rebuke play in our personal and communal growth, and how can it be approached in a constructive and empathetic manner?
Sanhedrin 93
Our Gemara on amud aleph discusses the concept of âKavod HaBriyosâ â honoring all human beings. The Mishna states that one who shames another in public is considered as if he shed blood. The Gemara explains that this is because the personâs face changes color when they are embarrassed, resembling the color of blood.
Respecting the dignity of others is a fundamental value in Judaism, as each person is created in the image of God and deserving of honor and respect. Whether in our interactions with family members, friends, colleagues, or strangers, we are called to treat others with kindness, empathy, and sensitivity. By upholding the principle of Kavod HaBriyos, we can create a more compassionate and harmonious society where all individuals are valued and respected.
As we reflect on these teachings and strive to incorporate them into our daily lives, may we be guided by the values of forgiveness, understanding, rebuke, and honor. Through our actions and interactions, may we contribute to a world of healing, redemption, and unity.
Sanhedrin 96
Our Gemara on amud aleph concludes its discussion on the importance of honoring and respecting all human beings. Rabbi Elazar ben Azarya expounds on the verse in Tehillim (39:12), âHear my prayer, O Lord, and give ear to my cry; do not be silent to my tears, for I am a stranger with You, a sojourner like all my fathers.â He interprets this verse to mean that just as a stranger may be unknown to us, so too should we be careful not to judge others hastily or harshly, as we do not know their inner struggles or experiences.
By cultivating a sense of empathy and understanding towards others, we can create a more compassionate and inclusive society where all individuals feel seen, heard, and valued. As we navigate the complexities of human relationships and interactions, let us strive to be sources of light and healing, extending grace and compassion to all those we encounter.
May the teachings of our sages inspire us to live with kindness, wisdom, and integrity, building bridges of connection and understanding in a world that is often divided and fragmented. Through our words and deeds, may we bring about a reality of peace, harmony, and unity for all.
Regenerate
Furthermore, asks Shem MiShmuel, why do we say the Rebellious Son is punished because of how he may end up? Should we not assume he can repent?
Shem MiShmuel uses one question to answer the other. Repentance stems from the attachment each Jew has to G-d, even a sinner. This tenuous connection allows for a revival of sensibilities and a return to the moral path. However, the Rebellious Son, who has committed such violations against his parents, has broken his bond with them â and consequently with G-d. The last embers of connection have died to the point that repentance is unlikely. Yet when his parents choose to forgive him, this may restore the connection, opening the door for future repentance.
You might wonder: Why would the parentsâ forgiveness arouse a connection that he has severed? The simple explanation is that if his parents were so moved, there must be some signal or redeeming quality in the child. A deeper explanation might be that the very act of forgiveness warms this childâs numb heart and arouses a corresponding response. As it states in Mishlei (27:19): âAs face reflects face in water, so does one manâs heart to another.â If this second answer is the intent of the Shem MiShmuel, we learn a profound lesson: No matter how far a child has strayed and distanced himself, if the parents maintain a forgiving attitude, it keeps the door of repentance open.
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Cheftzah Vs. Gavra: Silent Prophets And Defiant Souls
Sanhedrin 89
Our Gemara on amud aleph discusses various transgressions and consequences related to a prophet suppressing his own prophecy and a Jewish person disregarding the words of a prophet: With regard to one who suppresses his prophecy because he does not wish to share it with the public, one who contemptuously forgoes the statement of a prophet and refuses to heed it, and a prophet who violates his own statement and fails to perform what he was commanded to do â his death is at the hand of Heaven.
Reshimos Shiurim (ibid.) brings down a question from the Minchas Chinuch (516:1): If there is a heavenly death decree for one who denies a command of a prophet, then anytime one violates any command in the Torah, he should incur a heavenly death decree, as is he not disregarding the prophecy of Moshe? The Rav answers that Torah is not a prophecy in the sense of being a directive from a prophet. Torah is its own cheftzah â a lomdishe term for something with a status as a defined entity. We follow Torah as G-dâs will, revealed to us by Moshe, but it is not a command from Moshe as a prophet. This is why prophets can never uproot or add to the Torah but can only temporarily give a directive (Shabbos 104a). Moshe, however, speaks as the Torah itself, which has its own rules and consequences for not following them.
The Rav raises a second question: We learned that a prophet is liable for a heavenly death decree for disregarding his own prophecy, and a regular citizen is liable for disobeying as well. Why do we need two separate clauses? Every time a prophet disregards his own prophecy, he is de facto disregarding the command of a prophet (who happens to be himself). The Rav resorts to a similar Brisker distinction: When a prophet speaks his prophecy, it becomes a cheftzah of prophecy, and only then is a Jew obligated to heed it â the expression makes it active. Yet a prophet who has a private prophecy for himself is obligated immediately, even if he does not articulate it.
Both of these Brisker pieces of lomdus, as is typical of Brisker chakiras, allude to philosophical distinctions, even though in their lamdanus they often only speak of the chiluk (logical distinction) without exploring the potential philosophy it points to. Here too, we can discern the distinction between the cheftzah of prophecy and the cheftzah of Torah, and in the second question and answer, the distinction between the cheftzah of spoken prophecy and the cheftzah of private revelation. But, my friends, what does it mean? Especially in the first question and answer, where it turns out that disregarding prophecy carries a harsher punishment than disregarding Torah?
The answer lies in maintaining hierarchy and order. We saw on Daf 88b that the Rebellious Elder cannot be granted forgiveness from his colleagues for refusing to comply with the ruling of the Sanhedrin, because they did not want to allow a proliferation of disputes and anarchy. Similarly, the word â literally the word â of the prophet must be heeded, as this was part of the Torahâs system of governance, which was neither quite monarchy nor certain democracy. The king had powers, held in check by the Sanhedrin and the prophet, and each of these parties held the others in check (as seen throughout the stories in Tanach and Midrash, such as Nosson rebuking King David, yet King David also engaging in halachic disputes with the Sanhedrin).
Therefore, a prophecy cannot be disregarded, as it threatens the social order even more than disregarding Torah, which has its own compelling ways. Furthermore, according to this, the prophet disregarding his own prophecy is a completely different sin from a citizen doing so. For the citizen, it is a rebellion against social order and harmony; for the prophet, it is a rebellion against G-d.
1. To restore or renew something to its original state or condition
2. To grow or develop back after being damaged or lost
3. To revive or rejuvenate something that has become worn out or tired
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