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אזהרה: אינכם מחוברים לחשבון. כתובת ה־IP שלכם תוצג בפומבי אם תבצעו עריכות כלשהן. אם תיכנסו לחשבון או תיצרו חשבון, העריכות שלכם תיוחסנה לשם המשתמש שלכם ותקבלו גם יתרונות אחרים.

ניתן לבטל את העריכה. אנא בדקו את השוואת הגרסאות שלהלן כדי לוודא שזה אכן מה שאתם רוצים לעשות, ולאחר מכן שמרו את השינויים למטה כדי לסיים את ביטול העריכה.

גרסה אחרונה הטקסט שלך
שורה 19: שורה 19:
==אינו טועה לעולם==
==אינו טועה לעולם==
בוועידת הווטיקן הראשונה, שהתכנסה ב-1870, הוכרז על האבסולוטיזם התיאולוגי של האפיפיור: האפיפיור אינו טועה לעולם (infallibilitas) בהכרזות שהוא מכריז
בוועידת הווטיקן הראשונה, שהתכנסה ב-1870, הוכרז על האבסולוטיזם התיאולוגי של האפיפיור: האפיפיור אינו טועה לעולם (infallibilitas) בהכרזות שהוא מכריז בענייני דת ...
וכך כתוב בערך האנגלי:"Infallibility, from Latin origin ('in', not + 'fallere', to deceive), is a term with a variety "
of meanings related to knowing truth with certainty
ועל המונח ביהדות היהדות (באותו ערך):
The notion of infallibility in Judaism as it relates to the [[Tannaim]] and [[Amora|Amaraim]] of the [[Talmud]], as well as the [[Rishonim]], [[Achronim]] and modern day [[Gedolim]] is one surrounded by great debate. There are two schools of thought and each have proper intentions in their criticism of the other.
The view that Jewish sages are indeed infallible has its foundation is the desire to protect against the unraveling of support for both the religious doctrine and philosophical theory advances by the great sages of Judaism. If one can say "the great sage Rabbi X is wrong when he asserted that Y = Z," there is nothing to stop one from saying that the same Rabbi X might be wrong when it relates to other things as well, and we can therefore no longer accept Rabbi X as an authority on anything. Soon enough, no one would be eligible to make any forceful assertions, because the entire fabric of rabbinic authority will have been undermined.
The view that Jewish sages, both past and present, are not infallible is an approach to Judaism that attempts to dispel deification. Those who concur with this approach see infallibility as a purely Christian concept that defies rationalism and practicality. Man is inherently imperfect and thus his thought process is imperfect. It is not so much that this school of thought intends to propose this view as much as it intends to argue the opposing view -- there is no source in classical [[Torah]] literature to support the stance that rabbis, whether great or small, are or were infallible.
An example of support of fallibility can be found in the Talmud, [[Pesachim]] 94b:
:''The sages of Israel say: "The sphere ([[Earth]]) remains fixed and the [[constellations]] revolve," while the sages of the nations say: "The sphere revolves and the constellations remain fixed."...the sages of Israel say: "during the day the [[sun]] moves below the canopy (sky) and at night above the canopy," while the sages of the nations say: "during the day the sun moves below the canopy and at night below the ground." Rebbi said: "Their words seem more correct than ours..."''
The words of the [[Mishna]] are commented on by numerous commentators, and evidence mounts that the [[Geonim]] and the [[Rambam]] perceived that the sages of the Talmud "erred in a matter of [[astronomy]].<ref>Levi, Yehuda, ''The Science in Torah'', Feldheim Publishers 2004, page 92.</ref> The Rambam, himself, wrote that the great sages are not expected to advocate positions perfectly in-line with modern science because they were "scholars of that generation." often basing their assessments of what "they learned from the scholars of the era."<ref>[[Maimonidies]], ''[[The Guide for the Perplexed]]'' part 3, chapter 14.</ref>
== הערות שוליים ==
== הערות שוליים ==

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