זהר Parshas וישלח
WHO AUTHORED THE ZOHAR?
The
רמ"א writes that
he heard that
the זהר was
authored* by רשב"י
There
is a מחלוקת תנאים if גיד הנשה is
מותר or
אסור בהנאה (benefit)
ר'
יהודה holds that it is מותר and ר' שמעון** holds
it is אסור בהנאה.
The בית יוסף (Y.D. 65)
writes, "that it is best
to refrain from having הנאה from
the גיד הנשה
because The זהר פרשת
וישלח writes that גיד הנשה
is אסור בהנאה."
The רמ"א in דרכי
משה writes, he heard "(שמעתי)
that the מחבר of
the זהר was
ר' שמעון (Bar Yochai)
the same ר'
שמעון mentioned in ש"ס.
The רמ"א asks, If this is true, then why
should
we care that the זהר holds
that it is אסור בהנאה.
We have a rule, ר"י ור"ש
הלכה כר"י- wherever
there is a מחלוקת
between ר' שמעון and
ר' יהודה the Halacha
is like ר' יהודה."
I find it puzzling if we assume the בית יוסף also
held that the זהר is from רשב"י. How
can he
claim that we should follow R.Shimon's ruling in the
משנה because R. Shimon in זהר also agrees?
It's like saying that he is right because he
himself said so.
If we assume that the בית יוסף wasn't aware
or didn't believe that רשב"י was the מחבר of
the זהר then this
will solve both קושיות.
Assuming the ב"י held the זהר was from רשב"י
then perhaps we can explain, the בית יוסף means
to say, to be מחמיר because על פי קבלה (זהר)
it is אסור בהנאה.
According to this, we can answer the קושיית הרמ"א.
True, ע"פ הלכה it should be מותר בהנאה because we
always Pasken like ר' יהודה against ר' שמעון.
However, since according to ***קבלה (זהר), it
is אסור בהנאה it's
preferable to follow ר' שמעון who
argues on ר' יהודה.
אמבצי
* רשב"י could
not have written
the Zohar- in
his times
- דברים שבעל פה אי אתה רשאי לכותבן
**סתם ר' שמעון הוא רשב"י
*** עיין
מ"ב ס' כ"ה ס"ק מ"ב בשם הכנה"ג
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