Thanks to our Seder we can secure our place in the World-to-Come and bring our final redemption closer TB Sanhedrin 104

The 10^th chapter of our massekhet begins “All of the Jewish people, even sinners and those who are liable to be executed with a court-imposed death penalty, have a share in the World-to-Come, as it is stated: ‘And your people also shall be all righteous, they shall inherit the land forever; the branch of My planting, the work of My hands, for My name to be glorified’” but then enumerates the exceptions to this rule. Among the exceptions the Mishna cites: “Three prominent kings mentioned in the Bible and four prominent commoners who are described in the Bible as men of great wisdom have no share in the World-to-Come. The three kings are: Jeroboam, son of Nebat, and Ahab, both of whom were kings of Israel, and Manasseh, king of Judea. Rabbi Yehuda says: Manasseh has a share in the World-to-Come, as it is stated concerning Manasseh: “And he prayed to Him, and He received his entreaty, and heard his supplication and brought him back to Jerusalem unto his kingdom” (II Chronicles 33:13), indicating that he repented wholeheartedly and effectively. The Rabbis said to Rabbi Yehuda: He regretted his actions, and his repentance was effective to the extent that God restored him to his kingdom, but God did not restore him to his share in life in the World-to-Come. The four commoners are: Balaam, son of Beor; Doeg the Edomite; Ahithophel; and Gehazi.” (Sefaria.org translation)

Today’s daf TB Sanhedrin 104 wonders why some of the other evil kings of Judah and commoners were not included in the above list. Hospitality and sharing your food with others tips the scale and the person’s favor.

 “Rabba bar Mari said to Rava: With regard to the list of kings, I did not hear why Jehoiakim was excluded; but with regard to the list of commoners, I heard why a certain sinner was excluded. For what reason did the tanna’im not enumerate Micah among those with no share in the World-to-Come? After all, he crafted idols that the Jewish people worshipped (see Judges, chapter 17). It is due to the fact that his bread was available for passersby, as it is stated: All those who pass by the Levites. He would provide sustenance to all hosted in his house… Rabba bar Mari said to Rava: With regard to the list of kings, I did not hear why Jehoiakim was excluded; but with regard to the list of commoners, I heard why a certain sinner was excluded. For what reason did the tanna’im not enumerate Micah among those with no share in the World-to-Come? After all, he crafted idols that the Jewish people worshipped (see Judges, chapter 17). It is due to the fact that his bread was available for passersby, as it is stated: All those who pass by the Levites. He would provide sustenance to all hosted in his house.” (Sefaria.org translation)

“And Rabbi Yoḥanan himself says: Food distances the near, and draws near the distant, and averts eyes from the wicked, sparing them from punishment” (Sefaria.org translation).

Even though none of us fall into the category of those who have no share in the World-to-Come, no wonder the story of our Exodus in the Haggadah emphasizes the importance of hospitality. We begin the Maggid portion of the Haggadah by inviting people to our Seder. “הָא לַחְמָא עַנְיָא דִי אֲכָלוּ אַבְהָתָנָא בְאַרְעָא דְמִצְרָיִם. כָל דִכְפִין יֵיתֵי וְיֵיכֹל, כָל דִצְרִיךְ יֵיתֵי וְיִפְסַח.-This is the bread of affliction (or poverty) that our ancestors ate in the land of Egypt Whoever is hungry, let him come and eat! Whoever is in need let him come and join in the Pesach.”

Eliyahu Kitov in his Haggadah comments:

“Whoever is hungry-This applies even to the non-Jew, for it is a mitzvah to feed the hungry people of other nations, so that we are not regarded as selfish, and can live in peace with them. (Yavetz)

“Whoever is in need-Impoverished Jews need not only food; they must also have the opportunity to fulfill the mitzvot. Thus no matter what type a Jew, upright or not, we invite them to our Seder table.” (The Heritage Haggadah, page 106-7)

Besides securing our place in the world to come, there is another important the connection between matzah as the bread of affliction and this most generous invitation. We bring our people’s final redemption closer.

Midrash Eicha gives two reasons for exile of Israel: “גָלְתָה יְהוּדָה מֵעֹנִי  Judah has gone into exile because of עֹנִי  (Oni, literally suffering)” [Lamentations 1:3]: because it has neglected two commandments that are called עֹנִי -they neglected to eat matzah which is called “the bread of  עֹנִי, affliction; and they neglected to help the poor (עֹנִי Oni=עָנִי ) We show our concern for our less fortunate neighbor by inviting him/her to our seder or providing his Passover needs.   When we eat the “bread of affliction,” we feel his/her pain.  The fulfillment of the mitzvah of matzah transforms the matzah’s very essence. No longer is the matzah the bread of affliction; it becomes freedom’s bread since our ancestors ate it as they left Egypt.  We hope to remedy the two reasons for the exile of Israel at our seder, not eating matzah and the neglecting of the poor so that we may merit our final redemption this year.

There are plenty of people who don’t go to seders for all sorts of reasons. Some people like our elders just don’t have the strength to hold a Seder in their house while other people don’t have the financial means to purchase an appropriate Passover meal. I encourage you to open the doors of your home and welcome in guests and make a donation to your rabbis’ Ma’ot Khitim fund which helps provide the necessary foods for the seder to those people in need.  There are Jews in every community who depend upon our generosity. 

 

 

 

Torah Lishmah, studying Torah for its own sake TB Sanhedrin 105

Today’s daf TB Sanhedrin 105 explains why Balaam, one of the four commoners who doesn’t have a share in the World-to-Come. Remember Balak hired Balaam to curse the Israelites (Numbers 22:2ff). God prevented Balaam from cursing the Jewish people. In fact he blessed them three times. The most famous blessing begins “מַה־טֹּֽבוּ אֹהָלֶֽיךָ יַעֲקֹב מִשְׁכְּ֒נֹתֶֽיךָ יִשְׂרָאֵל- How good are your tents, Jacob: your dwelling places, Israel.”

The Gemara paints a very vivid and sometimes X-rated description why Balaam lost his share in the World-to-Come. The Gemara teaches that his hatred of the Jewish people was his downfall. If he only used a bit of self-control over his emotions, he would have come to a much better end.

“§ It is stated: “And Balaam rose in the morning and saddled his donkey” (Numbers 22:21). It was taught in a baraita in the name of Rabbi Shimon ben Elazar: Love negates the standard conduct of those of prominence. This is derived from Abraham, as it is written: “And Abraham rose early in the morning and saddled his donkey” (Genesis 22:3). Atypically, he saddled the donkey himself and he did not wait for his servants. Likewise, hatred negates the standard conduct of those of prominence. This is derived from Balaam, as it is stated: “And Balaam rose early in the morning and saddled his donkey” (Numbers 22:21).

“Rav Yehuda says that Rav says: A person should always engage in Torah study and performance of a mitzva even if he does not do so for their own sake, as through engaging in them not for their own sake, he will ultimately come to engage in them for their own sake. Proof for this can be cited from the example of Balak, as in reward for the forty-two offerings that Balak sacrificed, even though he sacrificed them to facilitate the destruction of the Jewish people, he was privileged and Ruth descended from him. Rabbi Yosei bar Huna says: Ruth was the daughter of Eglon, son of the son of Balak, king of Moab. ” (Sefaria.org translation)  (Ruth was King David’s great grandmother-gg)

Barry W. Holtz in Textual Knowledge – Teaching the Bible in Theory and Practice wrote: “Studying is the essence of being a Jew. It defines who one is. Hence, Jewish learning is not only the instrumental gaining of skills, knowledge and competencies. It is the religious act par excellence. Religious education is not only a preparation for what will come later; it is being a Jew, realizing one’s Jewishness, in the very act of studying.” (https://www.sefaria.org/sheets/34559.4?lang=bi&with=all&lang2=en)

Our sages appreciated studying Torah for its own sake. “Rabbi Meir says: Anyone who involves himself in Torah for its own sake merits many things, and moreover the entire world is worthwhile for his sake; He is called "friend," "beloved," "lover of the Omnipresent," "lover of [all] creatures," "delighter of the Omnipresent," "delighter of [all] creatures." He is clothed in humility and reverence, and it prepares him to be righteous, devout, upright and trustworthy, and it distances him from sin, and draws him near to merit. We enjoy from him counsel and comprehension, understanding and strength,... It gives him kingship and dominion, and [the ability to] investigate in judgement, and the secrets of the Torah are revealed to him, and he becomes like an ever-strengthening spring, and like a river that does not stop. He is modest and long-tempered, and forgives insult to him; And it enlarges him and raises him above all [that God] made.” (Pirke Avot 6:1)

"Torah Lishmah" (תורה לשמה) means "Torah for its own sake" or "Torah for the sake of Torah," emphasizing the intrinsic value of studying Torah for the sake of learning and understanding, rather than for personal gain or other worldly reasons. 

Here's a more detailed explanation:

·        Meaning:

"Lishmah" (לשמה) translates to "for its sake" or "for the sake of it". In the context of Torah study, "Torah Lishmah" signifies studying Torah purely for the sake of the Torah itself, not for any ulterior motive. 

·        Purpose:

The goal of Torah Lishmah is to deepen one's understanding and appreciation of the Torah's teachings, connecting with the Divine through the study of the sacred text. 

·        Contrast with "Lo Lishmah":

The opposite of Torah Lishmah is "Torah Lo Lishmah" (תורה לא לשמה), which refers to studying Torah for reasons other than its inherent value, such as to gain knowledge, status, or other worldly benefits. 

·        Halachic and Kabbalistic Perspectives:

·        Halachic: The Alter Rebbe defines Lishma as learning "LeShem Shamayim" - for the sake of heaven, to do what God wants, and not for personal gain or fear of punishment. 

·        Kabbalistic: Tanya, chapter 5, describes Lishma as understanding Torah according to one's ability to connect his soul to God through that understanding. 

·        Examples:

·        Learning Torah to better understand the world and one's place in it. 

·        Studying Torah to deepen one's connection with God. 

·        Engaging with the text to cultivate wisdom and ethical behavior.  (https://www.google.com/search?q=torah+lishmah&oq=&gs_lcrp=EgZjaHJvbWUqCQgCECMYJxjqAjIJCAAQIxgnGOoCMgkIARAjGCcY6gIyCQgCECMYJxjqAjIJCAMQIxgnGOoCMgkIBBAuGCcY6gIyCQgFECMYJxjqAjIJCAYQIxgnGOoCMgkIBxAjGCcY6gLSAQkyMjIyajBqMTWoAgiwAgHxBRCFTt1O_jCH&sourceid=chrome&ie=UTF-8)

 

Even though studying Torah Lo Lishma is not praiseworthy, it is better than not studying Torah at all. Torah study ennobles our lives and makes us better people. We pray that those who engage in Torah Lo Lishma will ultimately appreciate Torah study for its own sake and walked down that pleasant path in life.

 

  

Preparing yourself spiritually before the Seder TB Sanhedrin 103

Because Passover begins Saturday night, the preholiday preparations do not follow the regular procedure. The fast of the firstborn is moved ahead to Thursday morning because fasting on Friday would interfere with our preparations for Shabbat. Since we can’t light a fire on Saturday morning to burn the chametz, we search for it on Thursday night and burn it on Friday morning.

Just as we have to prepare physically our homes by riding them of all traces of chametz, the Zohar reminds us that we must also prepare ourselves spiritually before the holiday enters.

“A person’s evil inclination is called ‘the leaven of the dough’ for as leaven, when it is put into dough, makes it ferment and become chametz, the evil inclination in a person is what entices him to sin. Our sages taught: Chametz symbolizes the evil inclination, which is a foreign god, while matzah symbolizes the good inclination…The Blessed One said: All those years a foreign nation (Egypt) enslaved you, and forces of evil controlled you. Now, though, you are free (for I have lifted your bondage)!

“When the Torah states, Remove leaven from your homes. You shall not eat anything that is leavened (and) leaven shall not be seen in your possession-it hints that Pesach and matzoh stand for freedom, from the forces of evil which chametz symbolizes. At Pesach time-the festival of freedom and redemption-while a Jew carefully rids himself of his chametz he should also be thinking about how he can rid himself of his evil can inclination. (Zohar, Shemot40, Riya Mehemna)

“(Kitov writes:) In fact, some have the custom of saying a special prayer which incorporates this idea at the time that they burn their chametz:

“Just as we have merited to rid ourselves of this chametz, may we also merit to rid our hearts of our evil inclination, and may we also see impurity and evil uprooted from the world. (Sefer Zikaron l’Tzion and Haggadah of Chatam Sofer)” (The Heritage Haggadah by Eliyahu Kitov, pages 5-6)

Daf TB Sanhedrin 103 enumerates four common bad traits in people that God cannot stand. If we want to feel God’s presence during our Seders and the rest of our lives, we would be wise to rid ourselves of the four following bad qualities in a person.

“And Rav Ḥisda says that Rabbi Yirmeya bar Abba says that four groups do not receive the Divine Presence: This pertains to the group of cynics, the group of liars, the group of flatterers, and the group of slanderers. This pertains to the group of cynics, as it is written: “He withdrew His hand with cynics” (Hosea 7:5), indicating that God distanced Himself from them. This pertains to the group of liars, as it is written: “He that speaks falsehoods shall not be established before My eyes” (Psalms 101:7). This pertains to the group of flatterers, as it is written: “That a flatterer shall not come before Him” (Job 13:16). This pertains to the group of slanderers, as it is stated: “For You are not a God who desires wickedness; evil shall not dwell with You” (Psalms 5:5), which means: You are righteous, and there will be no form of evil in Your dwelling.” (Sefaria.org translation)

The prayer Ana Bekoakh and God’s 42-letter-name TB Sanhedrin 101

 Out of respect for my father, I would never call him by his first name Bob. Similarly today’s daf TB Sanhedrin 101 teaches us never to use our Father in Heaven’s name disrespectfully. “The mishna teaches: Abba Shaul says: Also among those who have no share in the World-to-Come is one who pronounces the ineffable name of God as it is written, with its letters. It is taught in a baraita: This is referring to one who pronounces the name in the outlying areas outside the Temple, and in colloquial [aga] language, for no particular purpose.” (Sefaria.org translation)

But which of many of God’s names is Abba Shaul is referring to? According to Rashi he is referring to the Shem Hameforash, the 42-letter-name that was used only in the Temple.

This 42- letter-name is embedded in the prayer Ana Bekoakh which is recited right after Psalm 29 and right before Lekha Dodi in the Kabbalat Shabbat service.

“אָנָּא בְּכֹֽחַ גְּדֻלַּת יְמִינְ֒ךָ תַּתִּיר צְרוּרָה: קַבֵּל רִנַּת עַמְּ֒ךָ שַׂגְּ֒בֵֽנוּ טַהֲרֵֽנוּ נוֹרָא: נָא גִבּוֹר דּוֹרְ֒שֵׁי יִחוּדְ֒ךָ כְּבָבַת שָׁמְרֵם: בָּרְ֒כֵם טַהֲרֵם רַחֲמֵם צִדְקָתְ֒ךָ תָּמִיד גָּמְלֵם: חֲסִין קָדוֹשׁ בְּרֹב טוּבְ֒ךָ נַהֵל עֲדָתֶֽךָ: יָחִיד גֵּאֶה לְעַמְּ֒ךָ פְּנֵה, זוֹכְ֒רֵי קְדֻשָּׁתֶֽךָ: שַׁוְעָתֵֽנוּ קַבֵּל וּשְׁמַע צַעֲקָתֵֽנוּ יוֹדֵֽעַ תַּעֲלוּמוֹת: בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד:

Please, by the force of Your great right hand, release the bound one. Accept the prayer of Your people; strengthen us, purify us, Awesome One! Please! Mighty One, those who seek Your Unity, preserve them like the pupil [of Your eye]. Bless them, purify them, have compassion on them; Your benevolent righteousness [may You] always bestow upon them. Mighty, Holy One, in Your abundant goodness, lead Your community. Unique One, Exalted, turn to Your people who are mindful of Your holiness. Accept our prayer and hear our cry, [You] Who knows hidden thoughts. Blessed [is His] Name, Whose glorious kingdom is forever and ever.” (Sefaria.org)

“The Ana Beko’ach prayer, formed by Rav Nehonia ben Ha Kana between the first and second century, is considered one of the most powerful prayers for connecting us to the power of creation.

“The kabbalists explain that each time we recite the Ana Beko’ach, we return to the time of creation, and each time we meditate on a particular sequence, we return to the original uncorrupted energy that built the world. By performing the Ana Beko’ach meditation, we enrich our lives with unadulterated spiritual Light and cosmic energy.

“The Ana Beko’ach prayer is considered one of the most powerful prayers for connecting us to the power of creation."

“The Ana Beko’ach is hidden within the first 42 letters of the book of Genesis, beginning with the word bereshit and ending with the word vavohoo. Referred to as the 42-letter name of God, the source of the efficacy of this prayer is indicated to us by where it is revealed in the Bible – at the very beginning, in the story of Creation itself.

“The Ana Beko’ach is constructed of 7 lines that are related to the seven days of Creation, the Seven Sefirot, and of course, the seven days of the week. Each line is comprised of two three-letter sequences – 6 letters per line. With the exception of the second line – which spells Kra Satan, meaning to “tear out Satan” – none of the sequences spell actual words. According to the Zohar, the Hebrew letters represent a source code of all of physical reality. The Ana Beko’ach, or the 42-letter name of God, is considered to be the code that was used to create the process by which Creation happens.” (For the rest of the article which is very interesting follow this link: https://www.kabbalah.com/en/articles/kabbalah-on-ana-bekoach/)

The fate of liars TB Sanhedrin 89

 Make of this as you will concerning our current President from today's daf TB Sanhedrin 89. "this is the punishment of the liar, that even if he speaks the truth, others do not listen to him. Therefore, I do not believe you and will fulfill that which I was commanded to perform.." (Sefaria,org translation)

Who is qualified to be a judge? TB Sanhedrin 88

Today’s daf TB Sanhedrin 88 discusses the court system in which determines whether the scholar is indeed a rebellious scholar. There is a hierarchy of courts. The closer the court of 23 is to Jerusalem, the greater the court is. The highest court is the Sanhedrin of 73 which is located in the Chamber of Hewn Stone.

“If the matter was unclear and it was necessary to ask and clarify it, those uncertain of the halakha would ask the court that is in their city. If the members of the court heard a clear halakhic ruling with regard to that matter, they said it to them, and if not, they would come to a court that is adjacent to their city. If the members of the court heard a clear halakhic ruling with regard to that matter, they said it to them, and if not, they would come to the court at the entrance to the Temple Mount. If the members of the court heard a clear halakhic ruling with regard to that matter, they said it to them, and if not, they would come to the court at the entrance to the Temple courtyard.

“And the elder whose ruling deviated from the ruling of his colleagues says: This is what I interpreted and that is what my colleagues interpreted; this is what I taught and that is what my colleagues taught. If the members of the court heard a clear halakhic ruling with regard to that matter, they said it to them, and if not, these judges and those judges would come to the Chamber of Hewn Stone, where the Sanhedrin would be convened from the time that the daily morning offering is sacrificed until the time that the daily afternoon offering is sacrificed.

"And on Shabbatot and Festivals, when court is not in session, the members of the court would sit at the rampart. When a question was asked before them, if the members of the court heard a clear halakhic ruling with regard to that matter, they would say it to them, and if not they would stand for a vote on the matter. If the judges who deemed the item in question ritually impure outnumbered those who deemed it pure, the court would deem the item impure. If the judges who deemed the item in question ritually pure outnumbered those who deemed it impure, the court would deem the item pure.” (Sefaria.org translation)

The Gemara then defines the qualities a judge should process. “The baraita continues its discussion of the workings of the Sanhedrin: From there, the Sanhedrin writes and dispatches the following statement to all places: Anyone who is wise and humble and the minds of people are at ease with him shall be a judge in his city. If he is successful in his city, from there, they promote him to the court at the entrance to the Temple Mount if there is a vacant seat on the court, and from there they promote him to the court at the entrance to the Temple courtyard, and from there to the court in the Chamber of Hewn Stone.” (Sefaria.org translation)

With a low opinion the majority of Americans have of the Supreme Court justices, I doubt whether the many can truly be described as wise and humble and the minds of people are at ease with him. And that is a shame.

Let me add that these are qualities all public servants as well as all people should strive to have.

Purim is a very busy day TB Sanhedrin 87

Today’s daf TB Sanhedrin 87 deals with the topic of a rebellious scholar who disobeys the Sanhedrin’s decision and teaches others to observe contrary to that decision. The Mishnah lists a range of cases where the rebellious scholar will be liable for the death of MC of strangulation if he disobeys his Sanhedrin’s decision.

“The Sages taught in a baraita: A rebellious elder is liable only for instructing another to perform an action involving a matter for whose intentional violation one is liable to receive karet, and for whose unwitting violation one is liable to bring a sin-offering; this is the statement of Rabbi Meir…” (Sefaria.org translation) Because the penalty karet in many of the cases in the Mishna is not intuitive, “Rav Huna bar Ḥinnana said to Rava: Interpret for me that baraita, in which the liability of the rebellious elder for rulings in different areas of halakha is derived from the verses, in accordance with the opinion of Rabbi Meir, who says that the rebellious elder is liable only for a matter for whose intentional violation one is liable to receive karet, and for whose unwitting violation one is liable to bring a sin-offering. How is such a prohibition found in each of the categories enumerated in the baraita? Rava said to Rav Pappa his student: Go and interpret it for him.” (Sefaria.org translation) The rest of today’s explains the how the Mishna subscribes to the viewpoint of Rabbi Meir.

I don’t believe in coincidences. Today is Purim and one of the explanations deals with Purim. “‘For you’ (in the verse in Deuteronomy 17:8-12 which discusses the rebellious scholar-gg); this is referring to an adviser, who knows how to intercalate years and establish months. How is there liability in this matter for karet or a sin-offering? It is as we learned in a mishna (Eduyyot 7:7): Rabbi Yehoshua and Rabbi Pappeyas testified that the judges may intercalate the year throughout the entire month of Adar, as the other Sages would say that the judges may do so only until the day of Purim.

“A ruling contrary to the ruling of the Sanhedrin could result in a matter for which one is liable to receive karet, as, if his disagreement is to this side, e.g., the court intercalated the year and the rebellious elder ruled that the year is not intercalated, his ruling permits consumption of leavened bread on Passover according to the calendar established by the Sanhedrin. And if his disagreement is to that side, e.g., the court did not intercalate the year and the rebellious elder ruled that the year is intercalated, his ruling permits consumption of leavened bread on Passover according to the calendar established by the Sanhedrin. One who intentionally eats leavened bread on Passover is liable to receive karet, and one who does so unwittingly is liable to bring a sin-offering.” (Sefaria.org translation)

We need to know whether the year is a leap year and we add a month to the calendar, i.e. Adar II in which we celebrate the holiday Purim, or not. Passover is exactly 30 days after Purim. We need to prepare appropriately. We certainly don’t want to eat chametz on Passover which is a prohibition whose punishment is karet.

Purim day is a very busy day. We have to observe the four special mitzvot of Purim, listening to the Megillah, sending mishloakh manot (a gift of at least two foodstuffs to one person), giving tzedakkah to two poor people, and having a Purim feast. On top of all that we’ve learned in massekhet Pesakhim that 30 days before Passover one begins to review the laws of Passover because there’s so many of them. Consequently, it is very important to know whether the year is a leap year or not in order when to begin our Passover preparations appropriately.

Hate within will eventually destroy the hater #Purim#devarTorah

George Washington Carver (1864–1943) overcame terrible racial prejudice to establish himself as a renowned American educator. Spurning the temptation to give in to bitterness for the way he was treated, Carver wisely wrote, “Hate within will eventually destroy the hater.”

In the book of Esther, we see how self-destructive hatred can be. Mordecai, a Jew, refused to bow down before Haman—a self-important dignitary in the Persian court. This angered Haman, who manipulated information to make Mordecai and his people appear as threats to the empire (3:8-9). When his scheming was complete, Haman called on the Persian king to kill all the Jews. The king proclaimed an edict to that effect, but before it could be carried out, Esther intervened and Haman’s devious plot was revealed (7:1-6). Enraged, the king had Haman executed on gallows the schemer had built for Mordecai (7:7-10).

Carver’s words and Haman’s actions remind us that hatred is self-destructive. In synagogues all over the world every Shabbat Jews recite Psalm 34 which instills in us how should live our lives.  Sometimes we even sing out loud these words in the original Hebrew! “Who is the person who is eager for life, who desires years of good fortune? Guard your tongue from evil, your lips from deceitful speech. Shun evil and do good, seek peace and pursue it.” (vvs. 13-15)

More than ever in today’s political climate we need to watch what we say, do what is right and good, and pursue peace to heal our divided nation.

 

Shabbat Shalom and Happy Purim

 

What exactly is the eighth commandment prohibiting? TB Sanhedrin 85-86

The Mishnah on daf TB Sanhedrin 85b teaches that kidnapping is a capital offense whose punishment is strangulation. “One who abducts a Jewish person is not liable to be executed unless he brings the abductee into his domain. Rabbi Yehuda says: He is not liable unless he brings him into his domain and exploits him, as it is stated: “If a man shall be found abducting a person of his brethren from the children of Israel, and he exploited him and sold him, then that abductor shall die” (Deuteronomy 24:7). The phrase “exploited him” indicates using him for labor.” (Sefaria.org translation) Obviously kidnapping is wrong; however, the Gemara elucidates to be liable for the death penalty the kidnapper has to bring the victim into his domain, exploit him (use the victim even as a pillow to lean upon or as a shield against the wind), and sell him. If he failed to do all three above actions, he would just be subjected lashes.

We have learned previously to be liable for the death penalty, the Torah not only has to attach a death penalty to the crime, but the Torah must also warn the person against committing the crime. The Gemara on today’s daf TB Sanhedrin 86 wants to know where does the Torah warn against committing the crime of kidnapping. Through its analysis we shall learn that the eighth commandment in the Ten Commandments is mistranslated and misunderstood.

“The Gemara asks: From where is a prohibition against abducting a person derived? Rabbi Yoshiya says that it is derived from the verse: “You shall not steal” (Exodus 20:13). Rabbi Yoḥanan says that it is derived from the verse: “They shall not be sold as slaves” (Leviticus 25:42). The Gemara comments: And they do not disagree, as each requires both verses to derive the prohibition. One Sage, Rabbi Yoshiya, enumerates the prohibition against abduction, and one Sage, Rabbi Yoḥanan, enumerates the prohibition against selling the abductee into slavery.

“The Sages taught in a baraita: “You shall not steal” (Exodus 20:13), and it is with regard to one who abducts people that the verse is speaking. Do you say that the verse is speaking with regard to one who abducts people, or perhaps the verse is speaking only with regard to one who steals property? You say: Go out and learn from one of the thirteen hermeneutical principles: A matter derived from its context. With regard to what context are the adjacent prohibitions “You shall not kill; you shall not commit adultery” in the verse speaking? They are speaking with regard to capital cases. So too here, the prohibition is speaking with regard to a capital case of abduction. “It is taught in another baraita: “You shall not steal” (Leviticus 19:11), and it is with regard to one who steals property that the verse is speaking. Do you say that the verse is speaking with regard to one who steals property, or perhaps the verse is speaking only with regard to one who abducts people? You say: Go out and learn from one of the thirteen hermeneutical principles: A matter derived from its context. With regard to what context is the subsequent verse: “You shall neither exploit your neighbor nor rob him” (Leviticus 19:13), speaking? It is speaking with regard to property. So too here, the verse is speaking with regard to property.” (Sefaria.org translation)

I am willing to bet that most Bibles mistranslate the eighth commandment לֹא תִגְנֹב lo tignov as “You shall not steal.” Today’s daf conclusively proves that the surrounding context of this commandment deal with capital offenses, lo tignov must also be a capital offense. We know from our study of the Babas, stealing an object is not a capital offense. You have return the object and pay a fine. Consequently, a better translation of lo tignov should be “You shall not kidnap.”

Since tonight we celebrate the holiday of Purim, I want to end this blog with a little bit of laughter. Enjoy Woody Allen telling about his experience being kidnapped. https://www.youtube.com/watch?v=t4sdnb0sYTc

Children and parents shouldn’t hit each other TB Sanhedrin 84b

Today with daf TB Sanhedrin 84b we begin the 10^th chapter of our massekhet. Previously we learned about the death penalties of stoning, burning, and beheading. This chapter deals with the death penalty of strangulation. The Mishnah begins “These are the transgressors who are strangled in the implementation of the court-imposed death penalty: One who strikes his father or his mother” (Sefaria.org translation) The Gemara qualifies to be liable for the death penalty when striking your parents, the blow must cause a bloody wound. “One who strikes his father and his mother is not liable unless he wounds them? The Gemara answers that the verse states: “And one who strikes an animal shall pay for it; and one who strikes a person shall be put to death” (Leviticus 24:21), juxtaposing one who strikes an individual with one who strikes an animal. An earlier verse states: “One who strikes the soul of an animal shall pay for it” (Leviticus 24:18). Based on this it is derived: Just as one who strikes an animal is not liable unless he wounds it and draws blood, as “soul” is written concerning it, and it can be derived from the verse: “For the blood is the soul” (Deuteronomy 12:23), that the term “soul” is a reference to blood, so too, one who strikes a person is not liable unless he causes a wound and draws blood.” (Sefaria.org translation)

Obviously one who strikes his parents is not observing the commandment of “Honoring your father and mother” (Exodus 20:12) Nevertheless, the sages teach that a parent should not provoke an adult child so that the child would lash out and strike him. “What is the story mentioned by Rabbi Shmuel bar Naḥmani involving the maidservant in the house of Rabbi Yehuda HaNasi? It was related that the maidservant in Rabbi Yehuda HaNasi’s house saw a certain man who was striking his adult son. She said: Let that man be excommunicated, due to the fact that he has transgressed the injunction: “You shall not place a stumbling block before the blind” (Leviticus 19:14), as it is taught in a baraita that the verse states: “You shall not place a stumbling block before the blind,” and the verse speaks here of one who strikes his adult son, as the son is likely to become angry and strike his father back, thereby transgressing the severe prohibition against hitting one’s parent.” (Sefaria.org translation)

What’s the difference between Death at the hand of Heaven (מִיתָה בִּידֵי שָׁמַיִם) and Karet? TB Sanhedrin 83b-84a

Daf TB Sanhedrin 83 lists 11 prohibitions whose penalty is with death at the hand of Heaven (מִיתָה בִּידֵי שָׁמַיִם). There are a couple of other prohibitions Rabbi Yehuda HaNasi and the sages disagree whether the punishment is death at the hand of Heaven or not.

Death at the hand of Heaven (מִיתָה בִּידֵי שָׁמַיִם) and the punishment of karet (כָּרֵת) are very similar. First let’s define karet. Because the Torah never explicitly and exactly defines what is the punishment karet, there is a multitude of opinions what constitutes karet.

“The Torah’s repeated mentions of being cut off from the community implies a kind of social ostracism, but much rabbinic commentary suggests that karet literally meant death. In his commentary on Leviticus 17:9, which states that anyone who offers a sacrifice and does not bring it to the Tent of Meeting for God shall be cut off, Rashi says this means both “his days” will be shortened and his offspring shall die off. Similar notions are found in the Talmud. According to a passage in Moed Katan 28a, death prior to the age of 60 was understood to be a result of karet. One sage in fact made a party on his 60th birthday to celebrate the fact that he had escaped death from karet. The implication of these and other sources are that karet is a punishment meted out by God, not by the rabbis or the wider community.

“But other authorities understand karet as more akin to spiritual death. In the Mishneh Torah, Maimonides suggests that karet refers to losing the eternal life of the soul in the World to Come. “The reward of the just is, that they will acquire the sweetness thereof, to be in such goodness; and the punishment of the wicked is, that they will not share in such life, but will suffer excision and eternal death,” Maimonides writes. “And, whosoever does not earn such life, is to be dead, without coming to life forever; for he is severed from life by his iniquity and goes to oblivion like an animal.” In this view, karet is akin to what animals face after death — having one’s soul fade into nothingness rather than partake of eternal life in the World to Come. 

“Nachmanides, the 13th-century Spanish kabbalist, sought to bridge these two views by suggesting that the nature of karet differs according to the specific language utilized in the Torah. Verses that say “a person” will be cut off refer to someone who was generally righteous, but sinned due to overwhelming desire. Such a person’s lifespan will be shortened, but they will still retain their portion in the World to Come. Verses that say a “soul shall be cut off” — which we find concerning the punishment for eating leavened products on Passover (Exodus 12:19) and violating the Sabbath (Exodus 31:14) — refer to sins so weighty that the soul is denied eternal life. And verses that use the most stringent language — “the soul shall utterly be cut off [hikaret tikaret]” (Numbers 15:31) — refer to both early death and the loss of eternal life. This form of karet pertains specifically to the sins of idolatry and blasphemy.” (https://www.myjewishlearning.com/article/karet/)

Think of death at the hand of Heaven as karet light. The only major difference between the two is an accidental transgression. If a person accidentally violates a prohibition whose punishment is karet, he brings a sin offering (חטאת) to the Temple. There is no sacrifice offering when a person violates a transgression whose punishment is death at the hand of Heaven.

 

 

 

Zealotry even when permitted is not allowed TB Sanhedrin 82-3

Even in our homeland the monotheistic Israelites/the Jewish people were always a minority surrounded by the majority of pagan countries. There was always a danger that the Jewish people would assimilate into the wider pagan world, adopt pagan religions, and disappear. The rabbis acknowledging this danger created high social walls to prevent the Jewish people from socializing with pagans. One of the high walls the rabbis created was an extrajudicial death penalty. “Mishna:… one who engages in intercourse with an Aramean woman, zealots strike him and kill him. Although the Torah does not say that one who performs one of these actions is liable to be executed, it is permitted for anyone who zealously takes the vengeance of the Lord to do so.” (Tb Sanhedrin 81b, Sefaria.org translation)

The most famous case of such an extrajudicial vigilantism concerns Pinkhas ben Eleazar ben Aharon, Zimri son of Salu from the tribe of Shimon, and Cozbi, daughter of Zur, princess of Midian.” Pinkhas spears Zimri and Cozbi in the act and kills them both.

The story in the Torah contains very sparse details.

While Israel was staying at Shittim, the menfolk profaned themselves by whoring with the Moabite women, who invited the menfolk to the sacrifices for their god. The menfolk partook of them and worshiped that god. Thus Israel attached itself to Baal-peor, and YHVH Pinkhas was incensed with Israel.

YHVH said to Moses, “Take all the ringleaders and have them publicly impaled before him YHVH, so that YHVH’s wrath may turn away from Israel.” So Moses said to Israel’s officials, “Each of you slay those of his men who attached themselves to Baal-peor.” Just then a certain Israelite man came and brought a Midianite woman over to his companions, in the sight of Moses and of the whole Israelite community who were weeping at the entrance of

When Phinehas, son of Eleazar son of Aaron the priest, saw this, he left the assembly and, taking a spear in his hand, he followed the Israelite man into the chamber and stabbed both of them, the Israelite man and the woman, through the belly. Then the plague against the Israelites was checked. Those who died of the plague numbered twenty-four thousand. (Numbers 25:1-7)

Daf TB Sanhedrin 82 fills in all the sordid details. If you are interested, I suggest you go to the daf and read it. What interests me is how the rabbis distanced themselves and frowned upon this form of zealotry. “Rav Ḥisda says: Concerning one who comes to consult with the court when he sees a Jewish man engaging in intercourse with a gentile woman, the court does not instruct him that it is permitted to kill the transgressor. It was also stated that Rabba bar Ḥana says that Rabbi Yoḥanan says: Concerning one who comes to consult with the court, the court does not instruct him that it is permitted to kill the Jewish man engaging in intercourse with a gentile woman.

“Moreover, if Zimri son of Salu (see Numbers 25:1–9) had separated himself from the woman and only then Pinehas killed him, Pinehas would have been executed for killing him, because it is permitted for zealots to kill only while the transgressor is engaged in the act of intercourse. Furthermore, if Zimri would have turned and killed Pinehas in self-defense, he would not have been executed for killing him, as Pinehas was a pursuer. One is allowed to kill a pursuer in self-defense, provided that the pursued is not liable to be executed by the court.” (Sefaria.org translation)

I like to share with you a commentary below the line on Numbers 25:11 in the Humash Etz Hayyim.

Some postbiblical commentators, however, have been uncomfortable with the zealous vigilantism of Pinkhas, criticizing his fanaticism as a dangerous precedent. The Talmudic claims that, had Pinkhas asked the rabbinical court if it was permitted to kill Zimri and Cozbi, citing the halakhah to justify his request, the court would have told him: “The law may permitted but we do not follow the law! (BT Sanhedrin 82a). Moses of Coucy knows that although parashah ends with Pinkhas’s deed and the death of 24,000 Israelites (it is unusual for a parashah to end in such a negative note), Pinkhas’s reward is not proclaimed until the beginning of this parashah (Pinkhas-gg). This teaches us to never rush toward extremism. We are to wait until later this clarified whether the zealot’s intention was indeed pure.

In the text of the Torah scroll, the letter yod in Pinkhas’s name in the second verse (v 11) is written smaller than the other letters. When we commit violence, even if it is justifiable, the yod in us (standing for the name of God and for Yehudi, “Jew”) is diminished thereby. In verse 12 the letter vav in shalom in the Torah scroll is written with a break in a stem. This is interpreted, likely to suggest that this sort of peace achieved by destroying one’s opponent will inevitably be a flawed, incomplete peace.

Other commentators understand God’s granting the priesthood to Pinkhas and his descendants, not as a reward for his extremism but as an antidote for it. “He will have to cure himself of his violent temper if he is to function as a kohen (K’tav Sofer). This will protect Pinkhas from the destructive impulse within him. Perhaps serving as a Kohen will give him ways of atoning for having taken two lives. A person is never the same after he has shed blood, no matter how justifiable the cause. (Page 918)