Machne Menachem

יראה העם וישפוט

Posted in Lies And Deceit, Transcript by machnemenachem on June 14, 2009

I don’t want to add any commentary; I don’t think there is anything I could really say. I read these documents/transcripts like anybody else. Come to your own conclusion.

One thing I will say… You CAN’T justify something which is straight out wrong! Although, I won’t be surprised.

Rabbi Mengle Bribery(?) Machne Menachem Rabbi Mengle Bribery(?) Machne Menachem Rabbi Mengle Bribery(?) Machne Menachem Rabbi Mengle Bribery(?) Machne Menachem

Yankle Spritzer Wrote: "The above paper was signed again by rabbi mangel last year to maintain it’s validity." UMMMMM I have no words!

Yankle Spritzer Wrote: "The above paper was signed again by rabbi mangel last year to maintain it’s validity." UMMMMM I have no words!

For PDF of above >  Rabbi Nissin Mengel (Machne Menachem Case)

3 Responses

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  1. Emes said, on June 14, 2009 at 5:05 pm

    A case once came before Rabbi Abraham Joshua Heschel, the Rebbe of Apta (1755-1825), when he served as a rabbinical judge in the town of Kosbolov. While the case was underway, he suddenly felt inclined in favor of one of the litigants, though his initial leaning was against him. This sudden change roused his suspicion that something was amiss, and he ordered a halt to the proceedings. Upon investigation, he discovered that someone had slipped a packet of money into his coat.

    Said the Rebbe of Apta: Although I was totally unaware of the attempt to bribe me, my judgment was affected. How true are the words of the Torah that “bribery blinds the eyes of the wise”!

    (Maayanah Shel Torah)

    An impoverished widow once came to the bet-din (court-house) of the great sage Rabbi Yehoshua Kutner. Weeping bitter tears, she begged him to summon to the court a man she accused of having wronged her.

    Rabbi Yehoshua summoned the man to appear before the court, but referred the case to another rabbi, refusing to preside over it himself. “The Torah forbids the taking of bribes,” he explained. “Do you think that a bribe is only a gift of money? Tears can also be a bribe that ‘blinds the eyes of the wise’ — especially the tears of a poor widow.”

    (Maayanah Shel Torah)

  2. Emes said, on June 14, 2009 at 5:07 pm

    Justice, justice shall you pursue (16:20)

    Why does the verse repeat itself? Is there a just justice and an unjust justice? Indeed there is. The Torah is telling us to be just also in pursuit of justice — both the end and the means by which it is obtained must be just. (Rabbi Bunim of Peshischa)

    Justice, justice shall you pursue (16:20)

    By virtue of three things the world endures: law, truth and peace. (Ethics of the Fathers 1:18)

    The three are one and the same: if the law is upheld, there is truth and there is peace. (Jerusalem Talmud, Taanit 4:2)

    A judge who judges with absolute truth, becomes a partner with G-d in creation.
    (Talmud, Shabbat 10a)

  3. Emes said, on June 14, 2009 at 5:11 pm

    According to the law they instruct you and according to the judgment they say to you, you shall do; you shall not divert from the word they tell you, either right or left (17:11)

    Even if this judge tells you that right is left, and that left is right. How much more so, if he tells you that right is right, and left is left! (Sifri; Rashi)

    Rabbi Yechezkel Landau, known as “The Nodah B’Yehudah” after his work by that name, served as the rabbi of Prague from 1754 to 1793. Once a group of scholars who wished to contest his rabbinic qualifications presented him with a series of questions in Torah law. These fictitious “cases” were artfully constructed to be as complex and as misleading as possible, so as to ensnare the rabbi in their logical traps and embarrass him with an incorrect ruling.

    The Nodah B’Yehudah succeeded in resolving all the questions correctly — all, that is, but one. Immediately his detractors pounced on him, demonstrating how his verdict contradicts a certain principle of Torah law.

    Said the Nodah B’Yehudah: “I am certain that this case is not actually relevant, and that you have invented it in order to embarrass me.”

    When questioned how he could know this with such certainty, he explained: “You see, whenever a being of flesh and blood is called upon to decide a matter of Torah law, we are confronted with a basic dilemma: How can the human mind possibly determine what is G-d’s will? The do’s and don’ts of Torah are the guidelines by which the Almighty desires that we order our lives. How is it that the finite and error-prone intellect is authorized to decide such Divine absolutes?

    “But the Torah itself instructs that the ‘Torah is not in heaven’ but has been given to man to study and comprehend; and that whenever a question or issue is raised, it is a human being, employing his finite knowledge and judgment, who must render a ruling. In other words, when a person puts aside all considerations of self and totally surrenders his mind to serve the Torah, G-d guarantees that the result would be utterly consistent with His will.

    “However,” concluded the Nodah B’Yehudah, “this guarantee only applies to actual events, when a rabbi is called upon to determine what it is that G-d desires to be done under a given set of circumstances; but not if his personal honor is the only issue at hand. Had you presented me with a relevant question, I know that I would not have erred, since I approached the matter with no interest or motive other than to serve the will of G-d. But since your case was merely a hypothetical question designed to mislead me, my mind was just like every other mind, great and small alike — imperfect and manipulatable.” (Told by the Lubavitcher Rebbe)


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