Moshe Rabbeinu received the Torah at Har Sinai and gave it over to Yehoshua; Yehoshua to the zekeinim, the zekeinim to the neviim, and so on, generation after generation, until the Chachamim of our generation. And the Chachamim in our generation – from all sectors of Jewry, without exception – unequivocally ruled that it is forbidden to use these impure devices. Anyone who does not listen to them goes into the category of someone who transgresses the words of the Chachamim, chas veshalom.
The words of the Chachamim are more severe than those of the Torah
The Gemara brings the exhortation of Shlomo Hamelech, “My son! Be careful with divrei sofrim more than the words of Torah, for in the Torah one finds mitzvos asei and mitzvos lo saasei, but whoever transgresses divrei sofrim is liable to the death penalty” (Eruvin 21b). Rashi explains, that divrei sofrim refer to the new decrees that were enacted in every generation to make a protective fence (around the mitzvos of the Torah).
This seems difficult to understand. There are indeed many aveiros in the Torah which carry the death penalty; why should divrei sofrim be more severe than the words of the Torah? Some explain with the following analogy: The way of the world is that when a king makes laws, and someone transgresses one of these laws, he is not immediately put to death. First, they conduct a trial, and if he is found guilty, he will be given the appropriate punishment. However, there are circumstances in which someone will be killed immediately, no questions asked. This is if someone approaches the king and is suspected of planning to kill or even harm him; then, the king’s guards will immediately kill the suspected rebel.
Now, the earthly kingdom works similar to the heavenly kingdom (Berachos 58a). The Torah Shebichsav is the King’s commands; someone who transgresses them must be judged by the Sanhedrin. They must interrogate the witnesses, make sure the defendant had hasraah (warning), until they conclude that he is indeed guilty of a capital crime; indeed, it was rare for the Sanhedrin to kill any Jew (Makkos 7a). But the Torah Shebe’al Peh and the instructions of the Chachmei Hatorah are like the King’s guards, protecting and safeguarding Jewish conduct, making sure it is in line with the King’s laws. They therefore have the power to put to death anyone suspected of compromising their protection of the King.
We must know that this does not only apply to the Chachamim in the times of the Mishnah or Gemara, but also to every Chacham in his generation who stops the breach with a protective fence – his enactment has the status of divrei sofrim, with the same consequences of someone who transgresses them.
Someone who carries these “devices of destruction,” is transgressing the words of the Chachamim according to all opinions!
Until recently, it was very rare to find someone (amongst the chareidim) who could be classified as one who transgresses the words of the Chachamim, for we all are careful in all the takanos deRabbanan that Chazal instituted. Also, all the decrees of the Rishonim [for example the famous cherem of Rabbeinu Gershom not to marry two wives, or the takanah of not eating kitniyos on Pesach; both of which were accepted in all Ashkenazic communities, and is codified in Shulchan Aruch]. Even the decisions of the Gedolei Acharonim were accepted in Klal Yisrael. True, there are halachos in which there are different minhagim, and some conduct themselves according to the meikilim (the lenient opinion), and they cannot be classified as avaryanim (transgressors), as they have on whom to rely.
But lately, there is such a thing. Today there are avaryanim who are not concerned about the words of the Chachamim. These are those who carry these impure devices, for there is no Gadol who holds it is permissible to carry and use them, so one cannot say that he relies on a certain Rav. It must be that he doesn’t care about the opinion of the Chachmei Yisrael, which puts him into the category of a porek ohl (someone who throws off the yoke), chas veshalom, regarding whom Chazal said is chayav misah (deserving of death), Rachmana litzlan!
As we have said, this does not only apply to the previous generations like the Anshei Kneses Hagedolah, rather also to all the Chachamim in Klal Yisrael until today, and until Moshiach comes, whom Klal Yisrael have accepted their authority – whoever transgresses their words are called “transgressing the words of the Chachamim”. Because obviously, it does not say in the Shulchan Aruch that internet is forbidden, for this kelipah (husk of tumah) was not around then. So, when the Chachamim in every generation, using their daas Torah, announce that something is forbidden we must listen to them.
For What is a Shochet Guilty?
Chazal say regarding killing a live being on Shabbos, if one slaughters, for which melachah is he guilty of transgressing? Rav says for dyeing (because he dyes the meat of the animal red) (Shabbos 75a). The Baal Shem Tov zy”a explains this based on the Gemara that says, the yetzer hara goes down [to this world], tricks [a person to sin], then goes up and angers [the King with his prosecution], receives permission [to kill him], and goes and takes his soul (Bava Basra 16a with Rashi’s explanation).
The Baal Shem Tov explains as follows: the shochet refers to the yetzer hara. The Gemara is asking, why is he guilty? [Chazal say, that in the future Hashem will kill the yetzer hara (Sukkos 52a)]. After all, this is his job, to lure people to sin – why should the yetzer hara be punished for this? The Gemara answers that he is guilty of dyeing. This means, he indeed is not guilty for luring people to sin; rather, he is guilty for the manner in which he seduces people, which is by dyeing the sin with the color of a mitzvah. This creates almost an impossible test, for an ehrliche Yid will naturally resist any temptation to sin – but a temptation to do a mitzvah is almost beyond human strength to resist, and for this the yetzer hara will be killed.
Make for yourself a Rav
Notice that we said “almost” impossible; however, one is not entirely absolved of guilt for following the yetzer hara, even when colored as a mitzvah. Why not? Because one should have gone to a rav to clarify his doubts, and if he didn’t, he will have to give an accounting to the heavenly beis din for this.
Especially regarding topics of technology, which a person is naturally drawn to, and this discoloring of the yetzer hara has the power to blind even the otherwise smart people to fall down the slippery slope. Therefore, as every situation is different, it is imperative to consult true daas Torah on this matter, to discuss with a talmid chacham who is knowledgeable about these matters, who will show him the correct path to take in order not to stumble into the yetzer hara’s pit.
May Hashem help us that we merit to purify and sanctify ourselves in all our ways, and be safeguarded from all the dangers and nisyonos (temptations) of our times, amen.
