## Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part I

###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part I 4:1
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והנה כתיב בשבט לוי יורו משפטיך ליעקב, וביהודה כתיב מחוקקי, מחוקק מבין רגליו. ההפרש בזה, דעיקר הוראה בישראל למעשה הי' שבט לוי כדאי' ביומא ד' כ"ו א' לא משכחת צורבא מרבנן דמורי אלא דאתי משבט לוי כו', וביבמות ד' פ"ו מתחלה ושוטרים הלוים לפניכם וגו', אבל כחם לא הי' אלא להורות לפי שעה, ואין למורה אלא מה שעיניו רואות, ובסיעתא דשמיא מכווני להלכה, אבל לא קבעי הלכה לדורות, להכריח שא"א לזוז מאותה הוראה, ולא היו כל הדינים מחותכים אצלם.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
**THE DIFFERENT ROLES OF THE TRIBES OF YEHUDA AND LEVI IN ADJUDICATION AND LEGISLATION**
CONCERNING THE MEMBERS of the tribe of Levi, the Torah writes: “They shall y*oru* [adjudicate]¹ to mean “adjudicate,” not “teach.” See *Ha’amek Davar* on this verse in Deut. 33:10. your law for Jacob, and your Torah for Israel,”² whereas when alluding to [the tribe of Yehuda], the Torah states: “Yehuda is my legislator,”³ and “[The scepter shall not depart from Yehuda], nor *mehokek* [“the legislator”] from between his feet.”⁴has been translated as legislator based on the Netziv’s discussion later in this chapter. He will also elaborate further on the meaning of “between his feet.” The difference [between adjudicating and legislating, and between the tribes of Yehuda and Levi] are as follows: In Israel, the main adjudicators of practical *halachah* [and those responsible for its implementation] were from the tribe of Levi, as stated in Tractate *Yoma* 26a: “One cannot find Talmudic scholars⁵. Some explain this as those who have “caught fire” from their association with the rabbis, while others explain it is as resolute and sharp-witted. who provide rulings in Israel, other than those from the Tribe of Levi,” etc. Also Tractate *Yevamos* (86b) notes: “At first, the officers [who enforced the law] were from Levi.” However, [Levi’s] special strength was limited to adjudicating individual cases [as the need arose]. Though a rabbi [or judge] must decide as his eyes see,⁶ 6b). and with God’s help decides properly, they [the rabbis of Levi] did not establish the law for future generations. They did not support their decisions with such analytical power that would make it impossible to deviate from their rulings. They did not decide definite laws.

footnotes:
¹ In this context that the Netziv translates yoru
² Deut. 33:10.
³ Psalms 60:9 and 108:9.
⁴ Gen. 49:10. Mehokek
⁵ The Talmudic scholars are called tzorva mi-rabbanan
⁶ A judge or halachic authority must render decisions based on what appears to him to be correct at the time, and not be concerned that he may err and be punished by God (Sanhedrin


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part I 4:2
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אבל שבט יהודה להיפך, שקול דעתם לא הוי מצליח לכוין אל האמת, אבל זה כחם להמציא הכרעות עפ"י חקירה ופלפול עד שיצא לאור דינים מחותכים שא"א עוד לזוז ממנו.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
The strengths of [the scholars of] Yehuda were just the opposite, because their reasoning did not permit them to arrive at the truth so readily. However, [this weakness turned out] to be their strength [because they were forced] to render decisions only after thorough analysis and debate, so that they would bring to light such clearly defined laws that it would be impossible not to follow them. That is why Yehuda is referred to as a *mehokek* [legislator], because a *mehokek* weighs [the issues] and excavates by the spring of wisdom [and thereby] produces and clarifies the law. Pertaining to the verse, “His teeth are whiter than milk,”⁷ the rabbis expounded in *Bereshis Rabbah* (chapter 98) that the Rabbis [of Yehuda] study in groups of two⁸, meaning “teeth,” and *shenayim,* meaning “two” or “both” have the same letters, and vary only in their pronunciation. and systematize the laws, thereby producing results that are as pure as milk, which results in *hok lo ya’avor*,⁹ and *mehokek* are derived from the same Hebrew root. immutable laws.

footnotes:
⁷ Gen. 49:12.
⁸ Both shinnayim
⁹ The words hok


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part I 4:3
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וזהו פי' מחוקק, מעיין וחופר במקור החכמה ומוציא ומלבין ההלכה כדכתיב בהו לבן שינים מחלב, ודרשו בב"ר פצ"ח שהן יושבין וסודרין ד"ת בשנים עד שהן מוציאין אותן נקיים כחלב, ונעשה בזה חק ולא יעבור. וכן פי' הפסוק לא יסור שבט מיהודה ומחוקק מבין רגליו, פי' מבין רגליו של המחוקק. דעיקר המועיל להוציא העיון לאורה, הוא דבוק החברים ופלפול התלמידים, ובימיהם הי' הרב יושב על הספסל והתלמידים יושבים לפניו בקרקע כדאי' בסנהדרין ד' י"ז ב' דן לפניהם בקרקע ובב"מ ד' פ"ד דכי הוי יתבי רשב"ג ורבי"ק אספסלי יתבי קמייהו ראב"ש ורבי אארעא מקשו ומפרקי כו' וזהו מחוקק מבין רגליו וכדאי' בסנהדרין ד' ה' אלו בני בניו של הלל שמלמדין תורה ברבים והתלמידים מוציאין הפלפול לאור.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
Similar [is the intent] of the verse, “The scepter shall not depart from Yehuda nor the legislator from between his feet.” [This should be translated instead as, “The scepter shall not depart from Yehuda, nor he who legislates from between his feet], as the words ‘between his feet’ pertain to the legislator, [not to Yehuda].”¹⁰ is to be translated as “legislator” and not “scepter,” and that “between his feet,” refers to the *mehokek*, “legislator,” rather than Judah. See *Ha’amek Davar,* Gen. 49:12, where this is elaborated on in more detail. [This indicates that the *mehokek*, who develops new laws, does so “from between his feet” – that is, with the assistance of his students.] The most effective means of clarifying the law is through analyses by groups of scholars [in study] and their debates by and with the students. In those days, the rabbi or teacher would sit on a bench, and the students would sit before him on the ground, as it is written in Tractate *Sanhedrin* 17b: “He, [the teacher], would judge cases before them [the students, who were sitting on the ground before him].” In Tractate *Bava Metzia* 84b, it is written that “Rabban Shimeon, the son of Gamliel, and R. Yehoshua, the son of Korcha, were sitting on benches, while R. Elazar, the son of R. Shimeon, and Rebbi, were sitting before them on the ground, whereupon they [R. Shimeon and Rebbi] raised questions and answered them.” [This illustrates] that the phrase, “he who legislates from between his feet,” [refers to studying with others and debating with students]. Further, it states in Tractate *Sanhedrin* 5a that “‘he who legislates from between his feet’ refers to the descendants of Hillel, who teach Torah in public, and to students who, through debate, bring the laws to light.”

footnotes:
¹⁰ The Netziv is making two points regarding the verse: that mehokek


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part I 4:4
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ובזה יתיישב רומיא דסוגית הש"ס דביומא שם אי' דלא הוי מסקי שמעתא אליבא דהלכתא, ובב"ק ד' צ"ב אי' לא הוי סליק לי' שמעתא אליבא דהלכתא ועזור מצריו תהי' הרי דמברכת משה הוי מסיק אליבא דהלכתא [ואע"ג דהתם ביהודה עצמו קאי ובב"ד שלמעלה מכ"מ מובן דאין נ"מ שם לדין, אם לא בהתגלות השפעה על זרעו היושבים בב"ד של מטה], אלא ה"ק דאחר העיון ופלפול עם חביריו הי' נקבע הלכה כמותו. והיינו הך דאי' במכות ד' י"א לא הוי ידע לפרוקי קושיא ועזר מצריו תהי', אבל בלא פלפול וחקירה רק שיקול הדעת הנצרך בעת הגיעה השאלה לידו, בזה לא הוי מסקי שמעתא אליבא דהלכתא, ומש"ה לא הוצלחו להוראה שבה כמה פרטים וא"א לעמוד על החקירה בעומק הדין בשעת מעשה.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
This [description] can reconcile [an apparent] contradiction between two Talmudic discussions. In Tractate *Yoma* 26a [it states that Yehuda cannot decide according to the accepted *halachah*], whereas in Tractate *Bava Kamma* 92 [it states that by means of Moshe’s prayer for Yehuda’s soul, Yehuda could decide according to the accepted *halachah*], as suggested in the verse, “May You [God] help him [Yehuda] against his enemies.”¹¹: “Rava said, ‘You will not find Torah scholars who decide the law except those who issue from the tribe of Levi or from the tribe of Issachar.’ We know this is true of Levi because it is written: ‘They [Levi] shall teach Your ordinances to Jacob [the people of Israel]…. But is this also true of Judah, for it is written: ‘Judah is my lawgiver.’ Rava answers: ‘I was referring to scholars [of Levi] who conclude legal discussions in accordance with the accepted halachah.’” It is to be inferred from *Yoma* that Judah did not decide the accepted halachah. However, *Bava Kamma* relates that Moshe had prayed that Judah’s soul, which initially could not decide the accepted halachah, [would be able to do so in the heavenly court]. The rabbis there in *Bava Kamma* explain the verse, “May You help him [Judah] against his enemies,” as meaning that through Moshe’s blessing, Judah was able to decide the accepted halachah, contrary to what is stated in Tractate *Yoma*. (One could answer that *Bava Kamma*is discussing Yehuda [himself] and his status in the Heavenly Court, [whereas *Yoma*discusses the halachic decisions of the tribe of Yehuda]. However, it is clear that also Moshe’s prayer for Yehuda’s soul was to affect the character of his descendants who sit in the earthly courts).¹² to Deut. 16:18, where the Chasam Sofer notes how each of the 12 tribes’ unique strength in applying judgement emanated from 12 different sources in heaven. Thus Judah and his descendants would have to be similar in their manner of determining halacha. But [the real reason that there is no contradiction between *Yoma* and *Bava Kamma*] is because [*Yoma* is concerned with individual decisions rendered by scholars without benefit of debate with their colleagues, whereas *Bava Kamma*] is stating that the *halachah* is established in accordance with the [Rabbis of Yehuda], only after deep analysis and debate together with colleagues. Tractate *Makkos* 11b [validates my interpretation of *Bava Kamma*] where it says that [Yehuda himself was unable to answer their questions, after which Moshe prayed for him], “May You help him against his enemies.”¹³ [This implies that it was specifically when Yehuda was “answering questions,” i.e., involved in debating students, where Moshe’s prayer had an effect in bolstering Yehuda’s ability in decision making]. But without the means of debate and analysis, that is applying on-the-spot decision making as questions arose, Yehuda was incapable of deciding in accordance with the accepted *halachah*.

footnotes:
¹¹ It states in Yoma
¹² Moshe’s blessings for Judah should be no different than the blessings for the other tribes that are related to their descendants. See Toras Moshe
¹³ Deut. 33:7.


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part I 4:5
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ובפ' זקן ממרא כתוב והאיש אשר יעשה בזדון לבלתי שמוע אל הכהן העומד לשרת שם את ה' אלוקיך או אל השופט, ואינו מובן מה שייך הכהן להוראה, ואם הוא ראש סנהדרין היינו השופט.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
[These two types of decision-making – practical decision making, and legislation that establishes the *halacha* for generations] – is described in the Torah portion about the rebellious scholar.¹⁴ There it states: “If there is a man [who is ordained and sits on the Great Sanhedrin]¹⁵ who rebels and refuses to listen to the *Kohen* [priest] who is in charge of serving God your Lord there, or to the *shofet* [judge]….”¹⁶ This [verse] is cryptic, for why would a *Kohen* be involved in legislation? If the word “*kohen*” is referring to the head of the court, let the verse describe him as a *shofet*.

footnotes:
¹⁴ This refers to an acknowledged, ordained sage who is qualified to sit on the Sanhedrin, but who defies the decision of the majority and rules that it is permitted to act contrary to the Sanhedrin’s decision.
¹⁵ Sanhedrin 87a.
¹⁶ Deut. 17:12.


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part I 4:6
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אלא ה"פ, בין שלא ימצאו סנהדרי גדולה לברר השאלה עפ"י חקירה ומכ"מ יורו לפי ראות עינם באותה שעה, ואז עיקר סמיכות שההוראה נכונה על סיעתא דשמיא שהוא בבהמ"ק וזכות כה"ג העומד לשרת בקדושה, והתורה נתנה לו רשות ביחוד כדכתיב להורות את ב"י כו', או שהי' הדין מחותך עפ"י כחו של המופלא ובחכמתו יכריע הלכה לדורות והוא השופט.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
The explanation is that [when the word “*kohen*” is used, it] refers to situations when the court does not have the opportunity to clarify the question through analysis and debate, and the judges merely rule according to what they see as appropriate at that time. [The word “*kohen*”] denotes that in those situations the courts may rely on Heavenly support from within the Temple and the [Heavenly revelation that unfolds] through the merit of the high priest who is in a constant state of readiness to serve God in holiness. For the Torah gave [the High Priest] the unique privilege of adjudicating, as it is written, “[You, Aharon,¹⁷ will also be able] to render decisions for Israel [in all the laws that God has taught you through Moshe].”¹⁸ However, when the law is resolved through the power of the head of the Sanhedrin, who through his wisdom decides the *halachah* [for all] generations, [that kind of decision-making process is referred to in the verse] by use of the word s*hofet*.¹⁹

footnotes:
¹⁷ Or any other high priest.
¹⁸ Lev. 10:11.
¹⁹ The Netziv elaborates further in Part 3, chapter 6.


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part I 4:7
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ולא תקשה עלי מהא דאי' בסוטה פ' ע"ע וסנהדרין ד' י"ד ב' דיליף ראב"י דכה"ג נקרא שופט מדכתיב ובאת אל הכהנים הלוים ואל השופט, הרי דכה"ג עצמו נקרא שופט, ובי' מיירי קרא.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
**Translator’s note:** In the remaining paragraphs of this chapter, the Netziv will be addressing the opinion of R. Eliezer ben Yaakov, which can be viewed as a potential objection to his definition of “shofet.” 
You should not object [to my interpretation], from what is stated in Tractates *Sotah* 44b and *Sanhedrin* 14b, where R. Eliezer ben Yaakov derives that a high priest may also be referred to as a *shofet* [from the verse] “You must approach the scholarly priests and the *shofet* who are alive at that time.”²⁰ has been translated as explained in *Ha’amek Davar* on Deut. 10:8. Thus, we see that the word *shofet* also refers to the high priest.

footnotes:
²⁰ Deut. 17:9. Kohanim ha-Levi’im


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part I 4:8
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ולק"מ דנהי דר"א בן יעקב מפרש קרא ובאת אל הכהנים הלוים ואל השופט, דמשמע דלפני כלם יבא, היינו סנהדרין והמופלא שבהם הוא השופט, וכמו דכל הסנהדרין אע"ג דכשרים מכל השבטים מכ"מ מסתמא עיקרם מכהנים ולוים, ה"נ השופט שהוא המופלא, היה הגדול שבאחיו בחכמה, והוא הכה"ג, הרי דקראו הכתוב שופט, אבל קרא השני דכתיב והאיש אשר יעשה בזדון כו' אל הכהן העומד לשרת שם את ה' אלקיך או אל השופט הרי הכה"ג הוא העומד לשרת, וע"כ שופט משבט אחר ויש להסביר עוד דראב"י מפרש ואל השופט, הוא המופלא דכתיב להלן אל הכהן העומד כו' או אל השופט, שני מיני מופלא כמש"כ, ושניהם נכללו בשם אל השופט, בהאי קרא, ושפיר הוכיח דכה"ג נקרא ג"כ שופט.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
However, this is not a question at all, for R. Eliezer ben Yaakov says that the verse, “You must approach the scholarly priests *and* the *shofet* who are alive at that time”²¹.” implies appearing before all the members of the court, meaning the Sanhedrin, together with the most distinguished judge among them being referred to as a *shofet*. Most courts were valid even though they consisted of judges from various tribes. However, ordinarily they consisted mainly of priests and Levites,²² Deut. 10:8. and therefore it is understandable that [according to R. Eliezer ben Yaakov], the word *shofet* in that verse refers to the most distinguished member of the priests of the Sanhedrin – i.e., the *Kohen Gadol* [the High Priest]. [However], the other [previously cited] verse²³ states, “If there is a man²⁴ 87a applies this to an individual who is ordained and qualified to be sitting on the Great Sanhedrin. who rebels and refuses to listen to the *kohen* who is *in charge of serving the Lord your God*there, *or*to the *shofet*….”²⁵ is separate from the *shofet*. It is the priest who is charged with “serving God,” not [functioning as a] *shofet,* and therefore the word *shofet* in that verse must refer to [judges from] other tribes. One can further explain that according to R. Eliezer ben Yaakov, [*shofet*] is [to be translated as] “most outstanding judge,” which includes the two types of outstanding judges: the High Priest [who renders decisions with special Divine assistance] or a Judge from a tribe other than Levi [who legislates with deep analysis and debate].²⁶ [Thus, R. Eliezer ben Yaakov would agree that *shofet* in Deut. 17:12 is representative of the process of legistlation.]

footnotes:
²¹ According to R. Eliezer the verse is translated as follows: “You must approach the scholarly priests together with the shofet
²² The priests were associated with the court since they were supported by the community and could therefore devote their time to Torah study. See Ha’amek Davar,
²³ Deut. 17:12 regarding the rebellious judge.
²⁴ Sanhedrin
²⁵ The word “or” indicates that the kohen
²⁶ The verse is to be translated as “You must approach [the Sanhendrin] consisting of the scholarly priests, together with the most outstanding judge….”


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part I 4:9
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ועוד יש לדעת דבספרי פ' שופטים, תניא אל הכהנים הלוים מצות ב"ד שיהיו בו כהנים ולוים יכול אם אין בו יהא פסול ת"ל ואל השופט אע"פ שאין בו כהנים ולוים כשר, הרי מבואר כמש"כ דשופט אינו כהן ולא כר"א ב"י, ובאמת פליגי עלי' סתמא דמתניתין שם.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
One should note, however, that in the *Sifrei*²⁷ on the Torah portion of *Shofetim,*²⁸ [*shofet* always refers to judges who are not from the tribe of Levi]. There the *Sifrei* states that it is a *mitzvah*²⁹ to have a court consisting of judges from the priests and Levites. Therefore, one could argue that if a court is lacking priests and Levites, it is an invalid court. However, Scripture in the portion of *Shofetim* uses the word s*hofet*to teach us that even a court lacking priests and Levites is valid. It is thus clear that my interpretation of the word *shofet* is [in accordance with the majority of the *Tannaim*, who disagree with] R. Eliezer ben Yaakov, [because the *Sifrei*] cites its interpretation of *shofet* anonymously.³⁰ that a particular *mishnah* or *baraisa* that cites a halachah anonymously indicates agreement among all or most authorities. [Thus according to most authorities, s*hofet* always refers to the legislation process and excludes the tribe of Levi].

footnotes:
²⁷ Pesikta 20.
²⁸ See note 20.
²⁹ The mitzvah is to have Levites and Priests ab initio.
³⁰ See Rambam in his Introduction to the Mishnah: