93838c98425164cac11fbf0e97c5c9dfe6e770ff6d751b152fc479d38dea2a1a

4a6992d verified over 2 years ago

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	{
	"language": "en",
	"title": "Responsa Chatam Sofer",
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	"versionTitle": "YU Torah miTzion Beit Midrash",
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	"heTitle": "שו\"ת חתם סופר",
	"categories": [
	"Responsa",
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	"text": {
	"Orach Chayim": [
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	"Chatam Sofer discusses Rabbi Yehudah HaNasi’s wish to eliminate Tishah b’Av when it occurs on Shabbat. (Megilah 5b)]",
	"",
	"",
	"... One should ask: When Tishah b’Av occurs on Shabbat, the 17th of Tammuz is also Shabbat (unless they set the calendar by seeing the moon, and they added a day to Tammuz). If so, then why did Rabbi Yehudah HaNasi not suggest regarding this fast, that once it is pushed off [from Shabbat], it should not be observed! And do not say that this is correct, and the Sages agreed with him [to eliminate the fast of] the 17th of Tammuz; that is not so, for we do not rule thus! Rather, one must say that he did not think we should say that once the 17th of Tammuz is pushed off, it should not be observed. The 18th of Tammuz is also part of the period of tragedy, as opposed to the 9th of Av, where once the day has passed, there is no mourning according to the view that one mourns from Rosh Chodesh until after the fast. (Taanit 29b) ...",
	"And this week I developed a new explanation for Eichah Rabbah 4:24, which states that Rabbi Yehudah HaNasi learned Eichah on Shabbat which was the 9th of Av, and when he [accidentally] banged his finger, he said of himself, “There are many pains for the wicked. (Tehillim 32:10)” Rabbi Chiya responded, “The anointed of G-d is caught [only] due to ourcorruption.” (cf. Eichah 4:20) ... It appears to me that within our view that we push the fast to the 10th of Av, Shabbat is not Tishah b’Av at all, and one may learn with others, as Magen Avraham wrote; the day only has the status of the eve of Tishah b’Av. But if we held as Rabbi Yehudah HaNasi does, that once Tishah b’Av is pushed off, it should not be observed and it cannot be made up, then the observance of Tishah b’Av actually remains in place on the proper day, on Shabbat, and it is only that the mitzvah of Shabbat pleasure pushes off [fasting for] Tishah b’Av –but that which is private, learning with others and the like, are prohibited as they would be for any mourner on Shabbat. So Rabbi Yehudah HaNasi violated his own position ... And therefore he blamed banging his finger on this, and said of himself. “There are many pains,” and Rabbi Chiya responded, “We caused this, for we did not give in to you, and you did not wish to trespass the words of your colleagues.” ... "
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	"Even HaEzer": [],
	"Choshen Mishpat": [],
	"Collected Responsa": [
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	"",
	"[K]now, my son and student, that my whole life I have been troubled by the verse, “And you shall be clean in front of G-d and Israel,” and these two obligations we have to be clean from G-d and clean from Israel His nation are two paired riders on our backs. But it is much easier to fulfill the first obligation, meaning, [innocence] in the eyes of G-d, much, much more than to fulfill one’s obligation regarding people, for they think strange thoughts [suspicions of wrongdoing], and the weavers speak of them by moonlight. The punishment [for failure to be innocent in the eyes of humanity] is quite severe, to no end, more than one who does not fulfill his obligation to Heaven, G-d forbid. This emerges from the Talmud at the end of the chapter Yom HaKippurim (Yoma Chapter 8) regarding desecrating G-d’s Name, [which says] there is no atonement, “such as where a rabbi purchases meat but does not pay right away.” In our great iniquity, people commonly talk about how such a studious person did such and such. It is common in their mouths – even if it’s just a suspicion. And in this case, even if the studious person acted properly in the eyes of G-d as much as possible, but not carefully enough, such that some drunkards made a mistake about him, and wrote mocking songs about him, he has been caught in their trap. On this, all sufferers shall grieve, and the verse screams, “You have let men ride over us.” (Tehillim 66:12). ",
	"And I have wondered many times if it is even possible that a person in the history of the world has fully fulfilled this verse. Perhaps this idea is included in what King Shlomo said, “There is no righteous person in the world who does only good and no wrong” (Kohelet 7:20) - which means to say that even if his deeds were all good [in the eyes of G-d], it is impossible to not sin in the second way, regarding fulfilling the obligation [to be innocent in the eyes of] people."
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	"schema": {
	"heTitle": "שו\"ת חתם סופר",
	"enTitle": "Responsa Chatam Sofer",
	"key": "Responsa Chatam Sofer",
	"nodes": [
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	"heTitle": "אורח חיים",
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	"heTitle": "יורה דעה",
	"enTitle": "Yoreh De'ah"
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	{
	"heTitle": "אבן העזר",
	"enTitle": "Even HaEzer"
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	{
	"heTitle": "חושן משפט",
	"enTitle": "Choshen Mishpat"
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	{
	"heTitle": "ליקוטי שו\"ת",
	"enTitle": "Collected Responsa"
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