[Avodah] derabbanan

[Micha Berger via Avodah]

On Thu, Jun 16, 2016 at 07:12:28PM +0300, Eli Turkel via Avodah wrote:
:> that part of the MC I get the idea that he is distinguishing deOraisos
:> as having ontologies we need to avoid or experience, and derabbanans
:> which are all about following orders for pragmatic reasons.

: What are the pragmatic reasons?

Returning to the example I used this morning, poultry with milk.

One could explain this prohibition as preventing some minor spiritual
damage or danger of such damage that didn't rise to the level of
that avoided by basar bechalav. Or some other metaphysical and/or
psychospiritual explanation, or symbology, whatever your favorite
taamei hamitzvos system might happen to be.

OTOH, a gezeirah is pragmatic -- nothing happenms to you for vioolating
it. The whole thing is a means of preventing ending up committing a
real sin.

Is there power to lighting a menorah of Chanukah, or did Chazal just have
to pick /something/ to standardize how people fulfil the general deOraisa
of commemorating a neis?

Second day yom tov nowadays, does it connect to some supernal koakh,
as the SA haRav says? Or is it a way to keep alive memory that the
calendar ought to be al pi re'iyah?

:                                 In particular what happens when the reason
: for the derabbanan no longer exists.

The fact that the consumer is totally disconnected from shechitah and
kashering nowadays might have rendered the gezeira of owf bechalav
superfluous. People have little reason to confuse the rules of one with
the other.

But even if it's true that the reason stated in the gemara no longer
exists, would anyone would say it is therefore no longer in force?
Even though the motive is pragmatic.,

Is this baserd on the idea that we have to be chosheshim for unstated
reasons and those may not be pragmatic?

What I was saying in my earlier post is that I think the MC rules out
any first-order taamei hamitzvos for dinim derabbanan, and they are all
to protect / help implement de'oraisos which have real te'amim.

: One main concern is in monetary law, Much os the "baba-s" are rabbinic
: based on a monetary/social system that no longer exists

Much of which isn't lemaaseh, since qinyan is determined by convention
anyway.

Tir'u baTov!
-Micha

-- 
Micha Berger             Our greatest fear is not that we're inadequate,
micha at aishdas.org        Our greatest fear is that we're powerful
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