BINDING AND LOOSING (Hebrew, "asar we-hittir"; Aramean, "asar we-shera"):

By: Kaufmann Kohler

Rabbinical term for "forbidding and permitting." The expression "asar" (to bind herself by a bond) is used in the Bible (Num. xxx. 3 et seq.) for a vow which prevents one from using a thing. It implies binding an object by a powerful spell in order to prevent its use (see Targ. to Ps. lviii. 6; Shab. 81b, for "magic spell"). The corresponding Aramean "shera" and Hebrew "hittir" (for loosing the prohibitive spell) have no parallel in the Bible.

The power of binding and loosing was always claimed by the Pharisees. Under Queen Alexandra, the Pharisees, says Josephus ("B J." i, 5, § 2), "became the administrators of all public affairs so as to be empowered to banish and readmit whom they pleased, as well as to loose and to bind." This does not mean that, as the learned men, they merely decided what, according to the Law, was forbidden or allowed, but that they possessed and exercised the power of tying or untying a thing by the spell of their divine authority, just as they could, by the power vested in them, pronounce and revoke an anathema upon a person. The various schools had the power "to bind and to loose"; that is, to forbid and to permit (Ḥag. 3b); and they could bind any day by declaring it a fast-day (Meg. Ta'an. xxii.; Ta'an. 12a; Yer. Ned. i. 36c, d). This power and authority, vested in the rabbinical body of each age or in the Sanhedrin (see Authority), received its ratification and final sanction from the celestial court of justice (Sifra, Emor, ix.; Mak. 23b).

In this sense Jesus, when appointing his disciples to be his successors, used the familiar formula (Matt. xvi. 19, xviii. 18). By these words he virtually invested them with the same authority as that which he found belonging to the scribes and Pharisees who "bind heavy burdens and lay them on men's shoulders, but will not move them with one of their fingers"; that is, "loose them," as they have the power to do (Matt. xxiii. 2-4). In the same sense, in the second epistle of Clement to James II. ("Clementine Homilies," Introduction), Peter is represented as having appointed Clement as his successor, saying: "I communicate to him the power of binding and loosing so that, with respect to everything which he shall ordain in the earth, it shall be decreed in the heavens; for he shall bind what ought to be bound and loose what ought to be loosed as knowing the rule of the church." Quite different from this Judaic and ancient view of the apostolic power of binding and loosing is the one expressed in John xx. 23, where Jesus is represented as having said to his disciples after they had received the Holy Spirit: "Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained." It is this view which, adopted by Tertullian and all the church fathers, invested the head of the Christian Church with the power to forgive sins, the "clavis ordinis," "the key-power of the Church."