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In Beis Din Shel Mala, achar meah v’esrim shana, are we judged with midas harachamim or with midas hadin?
When else is one used by the RBS”O over the other?
once again I would say this is too complex a topic to be more than glossed over here.
but here a few comments.
1) even midas harachamim has rules and dinim. It is not random or by whim.
2) midas harachamim refers to during meah v’esrim. L’achar,
there are also some special allowances, but I don’t know if they come under the heading of midas harachamim.
3) midas harachamim is aroused by t’filos, chesed and so on.
even here, there are rules and dimim.
4) In general His judgements are beyond our understanding.
we can never know the whole story that lead to a schar or onesh and we cannot know the full value of either.
midas harachamim is when there is a chance of teshuvah. So once a person dies, there is din not rachamim.
So, what you are indicating is that everyone will be judged for every little aveira they did, when they come upstairs.
to brech.
everyone is always judged for every little or big aveira or mitzvah they did. That is true in this world as well.
midas harachammim does not change that.
did you think rachammim means, you just get away with some bad stuff? nope!.
brech: Din is din and deeds are deeds. You can’t get away from what you did. Did you think you would? But it will all be totally just. Extenuating circumstances and anything else will all taken into account.
Then there is always teshuva. We should try that sometime.
But as nitpicker said, it is all beyond our understanding.
Very pertinent at this juncture of the year, to the Hagoddoh:- Rabbi Eliezer holding each plague to be 4, V Rabbi Akiva holding each plague to be 5.
Rabbi Eliezer’s 4 is based on Middas hoRachamim, since YudKehVovKeh is spelled with 4 letters.
Rabbi Akiva’s 5 is based on Middas haDin, since Elokim is spelled with 5 letters.
according to the maharal in Menachos the midas hadin can sometimes include din on a person not doing all the mitzvos that they could have done (not talking about bitul aseh) but he doesn’t specify when. The kochvei ohr gives this as one of the differences between human law and Hashem’s din. I guess it’s also a difference between the relationship of parents / educators to a child / student and the law. Parents can get upset if a child is not doing as well as they could be but the law is happy as long as no-one kills anyone else.
I’m not sure- and I’m not one of those people who can quote meforshim and gemorahs proving their point- but I can tell you what I was taught- (mesorah! the strongest form of proof….)I remember learning that it’s not one or the other- it’s an amazing combination that we can not begin to comprehend. They work together relying on each other- In addition- no one knows what is happening up there…… we can only imagine…. and even our imagination can’t begin to understand it. If anyone has any meforesh for what I just said please let me know-
So, when mitzvos are performed in Olam hazeh l’maan a Neshoma of someone who passed away (ie:tzedaka) does that then bring rachamim upon them in Olam haba?
On another note, I once heard that we’re not supposed to “lace” our fingers (of two hands) together, but rather “wrap” them around the opposite hand because the former brings midas hadin (Kabbalah?). Has anyone else heard of this?
mommamia- the hand lacing is from zohar i believe
Thank you.
It’s a bit scary (and confusing) how something that’s so seemingly minor can have such a major impact.
Are you insinuating that God has “moods” or is in any other way a physical or mental conglomerate? That he has parts to him which he summons at whim?
But in truth before that is even addressed the question must be asked, “do you know what ‘chesed’ or ‘gevurah’ mean?” These aren’t simply “good” and “bad” or “lenient” and “stringent”.
I am not trying to be rude, I just don’t believe that Real concepts upon which this world is built, should be reduced to mere cliche.
here’s the sources from Halacha For Today:
According to Kabballah (Zohar Parshas Vayikra 24), it is never good to interlace the fingers into each other as doing so can bring bad Mazel as well as harsh heavenly judgement. (See Piskei Teshuvos Siman 95:5 for more details) Halachically, in times of peace and calm it should not be done, but in difficult times (I am not sure exactly how to determine what is considered difficult times) it is an acceptable, and perhaps even an adviseable, way to hold the hands during Tefilah. (See Aruch HaShulchan Siman 91:7 and Be’er Heitev Siman 95:3)
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