An opinion of our Sages teaches that the evil decree in the Purim story came when the Jews of Shushan attended the feast of Achashverus which celebrated his false understanding that the Jews would not return to Eretz Yisrael to build the Beit Hamikdash. Apparently, Mordechai was the only Jew who protested. He begged the Jews not to participate, but they were happy to attend, insisting that the food and drink would be glatt kosher.
The cause for the celebration – the belief that the Jews were freed of the obligation to return to the Land of Israel and to rebuild the Beit HaMikdash did not seem to bother anyone save Mordechai. There is no record that the other great Rabbis of the time, of which there were many, supported Mordechai’s vehement protest. Perhaps they did and perhaps they erred and attended the gala party which celebrated the disconnection from Eretz Yisrael and an open door to acceptance amongst the Gentiles and assimilation, believing it would cement good relations with the powers that be.
The modern version of that question arises – how could Gedolai Yisrael make a mistake in such a serious matter as the return of the exiled Jewish Nation to Israel?
Rav Tzvi Yehuda HaKohen Kook, of blessed memory, my Rosh Yeshiva at the Mercaz HaRav Yeshiva in Jerusalem, told us that great Rabbis and Tzaddikim can also make occasional mistakes as seen in their opposition to Hashem’s returning the Jewish People in modern times. He discussed this very sensitive matter with us in spite of the reverence he held and taught us to feel for our Sages and for all Torah Scholars. However, he wanted us to understand that even great Torah Scholars can err.
In this past week’s Torah portion of Vayikra several types of sin offerings are mentioned. Situated between the offerings of a High Priest who sins and a king who sins are the laws of a sin offering for the whole congregation (Vayikra 4:13). The tractate Horiot explains that this is a case where “the majority of the Great Sanhedrin makes a mistake” and because of their error in deciding the law a majority of the congregation transgresses. The Sages of the Great Sanhedrin were the leading Rabbis of the time, yet the Torah defines a situation where even they can make an error of judgment.
The Torah testifies about Korach and his followers that they were outstanding Torah Scholars, stating: “They were princes of the congregation, the elect men of the assembly, men of renown” (Bamidbar, 16:2), yet they made a terrible mistake in their opposition to Moshe and Aharon. Datan and Abiram even went so far as to call Egypt, “a land flowing with milk and honey,” the very special expression the Torah bestows upon Eretz Yisrael. For their own personal reasons, they turned the words of the Torah upside down.





