In general don’t take the medical advice offered in the Talmud or RFK Jr. TB Avodah Zarah 12

In the war against idolatry, the rabbis even forbad the appearance, mar-eet ‘ayin (מראית עין) of worshiping an idol. The last of the three examples on today’s daf TB Avodah Zarah 12 is drinking from a drink from a fountain that has the head of a statue where the water flows out. “With regard to figures of human faces [partzufot] that spray water in the cities, i.e., fountains, one may not place his mouth on the mouths of the figures and drink, because he appears to be kissing the object of idol worship. ” (Sefaria.org translation)

The Gemara then segues about health hazards. “Similarly, one may not place his mouth on a pipe [sillon] and drink, here due to the danger that this practice poses.” (Sefaria.org translation) An unknown source of water may be contaminated and should be avoided at all costs. Now this is good and sound advice even today. A hiker can buy pills or a personal filter container to remove harmful bacteria and parasites.

But then the Gemara goes on to give medical advice that you shouldn’t take.

“The Gemara inquires: What danger is the baraita referring to here? It is referring to the danger of swallowing a leech in the water. As the Sages taught: A person should not drink water from rivers or from ponds either by drinking from the water directly with his mouth, or by collecting the water with one hand alone. And if he drank in this manner, his blood is upon his own head, due to the danger. The Gemara explains: What is this danger? It is the danger of swallowing a leech.

“This supports the opinion of Rabbi Ḥanina, as Rabbi Ḥanina says: In the case of one who swallows a water leech [nima], it is permitted to perform labor on Shabbat and heat water for him to drink on Shabbat, as his life is in danger. And in fact there was an incident involving one who swallowed a water leech, and Rabbi Neḥemya permitted them to heat water for him on Shabbat. (One may violate the laws of Shabbat in order to save a person’s life -gg) One  The Gemara asks: In the meantime, until the water is ready, what should he do? Rav Huna, son of Rav Yehoshua, said: He should swallow vinegar. (Vinegar is a very old food product dating back to 5000 BCE. The Babylonians made vinegar as a byproduct of wine from the date palm. from Healing Practices: Insights from the Torah, Talmud, and Kabbala by Rabbi Theodore Brod, page 85-gg)

“Rav Idi bar Avin said: One who swallowed a hornet will not live, as the hornet will sting him to death. Nevertheless, they should give him a quarter-log of sharp [shamgaz] vinegar to drink. In this manner it is possible that he will live for a bit longer until he can instruct his household with regard to his final wishes before dying.” (Sefaria.org translation)

Instead visit a qualified physician when you need healing.

Healthcare in America is taking a step backwards under the current Trump administration led by RFK Jr., the Sec. of NIH. Everywhere RFK Jr. speaks he lies and spreads misinformation that undermines the efficacy of modern medicine like vaccines.

“NIH Funding Cuts Threaten Every American’s Health

Massive cuts to funding for the National Institutes of Health will eliminate the promise of lifesaving medical treatments for millions of Americans of all ages, topple America’s longstanding role as a global leader in innovation, leave our nation less safe and more vulnerable to disease outbreaks and bioterror attacks, and will hurt our economy.

The funding slash strikes at the heart of biomedical research infrastructure, which will have ripple effects of halting critical studies, eliminating jobs, driving talent away from the field and hurting efforts to train the next generation of scientists. This will delay the development of vaccines, diagnostics and treatments for:
•    Emerging threats like avian flu and other respiratory illnesses
•    Smallpox and other pathogens categorized as posing the greatest risk to national biosecurity
•    Mosquito- and tick-borne diseases, including dengue, Lyme disease, West Nile virus and others
•    Viruses most likely to cause future pandemics 
•    Antimicrobial-resistant bacteria and fungi  
•    Ebola and other hemorrhagic fevers
•    HIV
•    Sexually transmitted infections that are becoming more common and increasingly resistant to treatment

These cuts will have far-reaching consequences beyond health care. NIH research also supports thousands of jobs across the country, from doctors and scientists to lab technicians and manufacturers. Cutting funding means job losses and severe economic setbacks. 

The Infectious Diseases Society of America urges the Administration to reverse these cuts and calls on Congress to maintain essential NIH funding to protect public health around the world and national biosecurity.” (https://www.idsociety.org/news--publications-new/articles/2025/infectious-diseases-doctors-warn-nih-funding-cuts-threaten-every-americans-health/)

Just as we should not listen to all the cures suggested in the Talmud, we should not listen to RFK Jr. for medical advice. In fact, he should be fired or impeached and removed from his position in favor of a person who is actually a physician and an expert in this field before it’s too late.

 

Targum Onkelos TB Avodah Zarah 11

Open any classic Hebrew Chumash and it will contain Rashi’s commentary and Onkelos Aramaic translation or Targum. Of all the ancient translations this one is the most favorite of all. I once went to a Yemenite synagogue in Jerusalem and during the Torah service the reader read one verse in the original Hebrew and then repeated it in Aramaic using Onkelos’ translation. There is a custom when studying the weekly Torah portion you read each verse thrice. The first and third time you read the original Hebrew verse and in between you read Onkelos’ translation. Today’s daf TB Avodah Zarah shares a story highlighting his great persuasive skills

“The Gemara mentions other Romans who converted to Judaism. It relates: Onkelos bar Kelonimos converted to Judaism. The Roman emperor sent a troop [gunda] of Roman soldiers after him to seize Onkelos and bring him to the emperor. Onkelos drew them toward him with verses that he cited and learned with them, and they converted. The emperor then sent another troop of Roman soldiers after him, and said to them: Do not say anything to him, so that he cannot convince you with his arguments. The troops followed this instruction, and took Onkelos with them.

“When they were walking, Onkelos said to the troop of soldiers: I will say a mere statement to you: A minor official [nifyora] holds a torch before a high official [apifyora], the high official holds a torch for a duke [dukasa], a duke for the governor, and the governor for the ruler [koma]. Does the ruler hold a torch before the common people? The soldiers said to Onkelos: No. Onkelos said to them: Yet the Holy One, Blessed be He, holds a torch before the Jewish people, as it is written: “And the Lord went before them by day in a pillar of cloud, to lead them the way, and by night in a pillar of fire, to give them light” (Exodus 13:21). They all converted.

“The emperor then sent another troop of soldiers after him, to bring Onkelos, and said to them: Do not converse with him at all. The troops followed this instruction, and took Onkelos with them. While they grabbed him and were walking, Onkelos saw a mezuza that was placed on the doorway. He placed his hand upon it and said to the soldiers: What is this? They said to him: You tell us.

“Onkelos said to them: The standard practice throughout the world is that a king of flesh and blood sits inside his palace, and his servants stand guard, protecting him outside; but with regard to the Holy One, Blessed be He, His servants, the Jewish people, sit inside their homes and He guards over them outside. As it is stated: “The Lord shall guard your going out and your coming in, from now and forever” (Psalms 121:8). Upon hearing this, those soldiers also converted to Judaism. After that, the emperor sent no more soldiers after him.” (Sefaria.org translation)

Leonard Greenspoon wrote a wonderful book Jewish Bible Translations: Personalities, Passions, Politics, Progress. He analyzes all the translations from the Septuagint to modern translations like Adin Steinsaltz’s, Richard Friedman’s, and Robert Alters English translations. I highly recommend this interesting and informative book

Greenspoon writes “Linguistically, Targum Onkelos combines elements of Western (“that is, Jewish literacy”) Aramaic and Eastern (that is, Babylonian) Aramaic, giving rise to several theories on his origins. What I would call the intermediate position, that the Targum originated in Palestine and was later redacted in Babylon, now claims a majority of scholarly adherence. This position counts for both the predominance of distinctive Palestinian linguistic and theological expressions and the small amounts of characteristic Babylonian language and theology.

“Of the Targums to the Pentateuch, Onkelos is the most literal, by which I mean that contains the least number of interpretive additions. A careful study demonstrates that they translators work with the Hebrew text that was, for all intents and purposes, equivalent to MT…

“For the most these of Aramaic translators devised nonliteral sections to invite their intended audience with an accessible way to understand the Hebrew that was also consistent with the theological views being promoted by those responsible for the Targums. Thus, for example, they regularly replaced Hebrew place names with geographical designations more familiar to those in the Targumist’s own community… These translators also typically rendered figurative phrases according to sense rather than literal; more generally, they simplify difficult words, phrases, or ideas.

“Of special knowledge of the many efforts to guard against what translators saw as a potential serious misunderstanding of the nature of God. For this reason, they restyled anthropomorphism’s (applying human physical attributes to nonhumans) and anthropopatheisms (furnishing nonhumans with human emotions) related to God so as to avoid even the possibility of thinking that God really had a human type of body or human emotions. They also avoided the suggestion that other beings could be categorized, however mistakenly has ‘gods.’” (Pages 32-34)

For more information read his entire book.

 

 

Stories to uplift your morale TB Avodah Zarah 10

The Romans defeated the Jewish people in the year 70 CE destroyed the Temple in Jerusalem on the ninth day of Av and punished and exiled the Jewish people after the Bar Kokhba revolt in the year 135 CE. You can imagine the low morale of the Jewish people still living in the land of Israel. Daf TB Avodah Zarah tells a lot of different incidents which point to the superiority of our Torah and the Jewish people in order to raise their morale. I don’t believe that the stories ever happen, but I do understand what they’re trying to accomplish.

.“The Gemara relates anther anecdote involving Antoninus. Antoninus had a certain underground cave from which there was a tunnel that went from his house to the house of Rabbi Yehuda HaNasi. Every day he would bring two servants to serve him. He would kill one at the entrance of the house of Rabbi Yehuda HaNasi, and would kill the other one at the entrance of his house, so that no living person would know that he had visited Rabbi Yehuda HaNasi. He said to Rabbi Yehuda HaNasi: When I come to visit, let no man be found before you.

“One day, Antoninus found that Rabbi Ḥanina bar Ḥama was sitting there. He said: Did I not tell you that when I come to visit, let no man be found before you? Rabbi Yehuda HaNasi said to him: This is not a human being; he is like an angel, and you have nothing to fear from him. Antoninus said to Rabbi Ḥanina bar Ḥama: Tell that servant who is sleeping at the entrance that he should rise and come.

"Rabbi Ḥanina bar Ḥama went and found that the servant Antoninus referred to had been killed. He said to himself: How shall I act? If I go and tell Antoninus that he was killed, this is problematic, as one should not report distressing news. If I leave him and go, then I would be treating the king with disrespect. He prayed for God to have mercy and revived the servant, and he sent him to Antoninus. Antoninus said: I know that even the least among you can revive the dead; but when I come to visit let no man be found before you, even one as great as Rabbi Ḥanina bar Ḥama.

“The Gemara relates: Every day Antoninus would minister to Rabbi Yehuda HaNasi; he would feed him and give him to drink. When Rabbi Yehuda HaNasi wanted to ascend to his bed, Antoninus would bend down in front of the bed and say to him: Ascend upon me to your bed. Rabbi Yehuda HaNasi said in response: It is not proper conduct to treat the king with this much disrespect. Antoninus said: Oh, that I were set as a mattress under you in the World-to-Come!” (Right! That’s exactly what the Emperor of the Roman Empire would do and say to one of his subjects-GG)

Yehuda ben Bava’s heroic but tragic death TB Avodah Zarah 9

During the Musaf liturgy of Yom Kippur, we read about the 10 martyrs the Romans murdered (https://www.sefaria.org/Machzor_Yom_Kippur_Ashkenaz%2C_Musaf_for_Yom_Kippur%2C_The_Ten_Martyrs?lang=bi). The Jewish people rebelled against Rome three times and inflicted heavy casualties before being subdued. The Romans did not want to fight a fourth war after the Bar Kokhba rebellion. Thinking that the root cause of the Jewish stubbornness is their religion, Hadrian, promulgated laws prohibiting observance and the perpetuation of Judaism. 10 famous rabbis refused to obey these draconian prohibitions and became martyrs murdered by the Romans.

Daf TB Avodah Zarah 9 tells the back story of one of the 10 martyrs, Yehuda ben Bava. The Sanhedrin had to move from the Temple court many times. The rabbis understood that these moves attenuated their ability to try certain cases like capital cases. With Gemara discussing whether the Sanhedrin has the ability to levy fines or not, we learn about Yehuda ben Bava’s heroic but tragic death.

“With regard to what halakha is it necessary to know where the Sanhedrin would convene? Rabbi Yitzḥak bar Avdimi said: It is necessary in order to say that they no longer judged cases of fines. The Gemara asks: Does it enter your mind that at this point the Sanhedrin no longer judged cases of fines? But doesn’t Rav Yehuda say that Rav says: Indeed [beram], that man will be remembered favorably, and Rabbi Yehuda ben Bava is his name, as had it not been for him the laws of fines would have been forgotten from among the Jewish people. The Gemara challenges that assertion: Would the laws of fines actually have been forgotten? Let the scholars study them, so they will not be forgotten.

“Rather, his intention was to say that the laws of fines would have ceased to be implemented from among the Jewish people, as they would not have been able to adjudicate cases involving these halakhot due to a lack of ordained judges. This is because at one time the wicked kingdom of Rome issued decrees of religious persecution against the Jewish people with the aim of abolishing the chain of ordination and the authority of the Sages. They said that anyone who ordains judges will be killed, and anyone who is ordained will be killed, and the city in which they ordain the judges will be destroyed, and the areas around the boundary of the city in which they ordain judges will be uprooted. These measures were intended to discourage the Sages from performing or receiving ordination due to fear for the welfare of the local population.

“What did Rabbi Yehuda ben Bava do? He went and sat between two large mountains, and between two large cities, and between two Shabbat boundaries: Between Usha and Shefaram, i.e., in a desolate place that was not associated with any particular city so that he would not endanger anyone not directly involved, and there he ordained five Elders, namely: Rabbi Meir, and Rabbi Yehuda, and Rabbi Shimon, and Rabbi Yosei, and Rabbi Elazar ben Shammua. And Rav Avya adds that Rabbi Neḥemya was also among those ordained.

“When their enemies discovered them, Rabbi Yehuda ben Bava said to the newly ordained rabbis: My sons, run for your lives. They said to him: Our teacher, and what will be with you? Rabbi Yehuda ben Bava was elderly and unable to run. He said to them: In any case, I am cast before them like a stone that cannot be overturned; even if you attempt to assist me I will not be able to escape due to my frailty, but if you do not escape without me you will also be killed. People said about this incident: The Roman soldiers did not move from there until they had inserted three hundred iron spears [lulniot] into his body, making his body appear like a sieve pierced with many holes. It can be inferred from this episode that there were ordained judges who could hear cases of fines for many years after the destruction of the Temple, the in contrast to Rabbi Yitzḥak bar Avdimi’s statement.” (Sefaria.org translation)

Making the prayers your own TB Avodah Zarah 8

Even though the wording of the requests in the Amidah are fixed, the rabbis insisted that we just don’t repeat these words without any meaning like a parrot. We’re supposed to take the opportunity to personalize our own prayers. The question when and where to add our private prayers begins on daf TB Avodah Zarah 7b is answered on daf 8. This sugiyah begins with a disagreement between Rabbi Eliezer and Rabbi Yehoshua. Do you begin your prayers with your own personal supplication or do you end your prayers with your own personal supplication?

“Rabbi Eliezer says: A person should request his own needs first and afterward recite the Amida prayer, as it is stated: “A prayer of the afflicted, when he is faint and pours out siḥo before the Lord. O Lord, hear my prayer” (Psalms 102:1–2). These verses indicate that one first requests help concerning his afflictions and pains, and only afterward pours forth his siḥa. And siḥa means nothing other than prayer, as it is stated: “And Isaac went out to meditate [lasuaḥ] in the field” (Genesis 24:63).

“Rabbi Yehoshua says: One should pray first and afterward request his own needs, as it is stated: “I pour out siḥi before Him, I declare before Him my trouble” (Psalms 142:3), which teaches that first one pours forth his siḥa, and only afterward speaks of his own troubles.” (TB Avodah Zarah 7b, Sefaria.org translation)

The Gemara rejects both approaches and suggests that the most appropriate blessing to add one’s personal prayers is in the 16^th blessing Shomay’a Tefilla, שׁוֹמֵֽעַ תְּפִלָּה, which concludes Praised are you God who hears prayers.” “Rav Yehuda says that Shmuel says: The halakha is that a person requests his own needs during the Amida prayer in the blessing ending: Who listens to prayer.” (Sefaria.org translation)

Of course, this isn’t the only position.

“Rav Yehuda, son of Rav Shmuel bar Sheilat, says in the name of Rav: Although the Sages said that a person requests his own needs in the blessing ending: Who listens to prayer, that is not the only option. Rather, if he wishes to recite at the conclusion of each and every blessing personal requests that reflect the nature of each and every blessing, he may recite them.

“Similarly, Rav Ḥiyya bar Ashi says that Rav says: Although the Sages said that a person requests his own needs in the blessing ending: Who listens to prayer, if he has a sick person in his house he recites a special prayer for him during the blessing of the sick. And if he is in need of sustenance, he recites a request during the blessing of the years.

“Rabbi Yehoshua ben Levi says: Although the Sages said that a person requests his own needs in the blessing ending: Who listens to prayer; but if one wishes to recite prayers and supplications after finishing his Amida prayer, even if his personal requests are as long as the order of the confession of Yom Kippur, he may recite them.” (Sefaria.org translation)

Some prayer books add a formula in the blessing for healing and in the blessing for sustenance to help the worshiper begin to personalize his prayers. Different prayer books will have different versions of these formulas. I’ll share with you the formula found in the Israeli Conservative prayer book, Ani Tefilati.

“May it be Your will before you Hashem, our Lord and the God of our ancestors that You send quickly a complete healing from Heaven, a healing of soul and a healing body to the sick person (add the person’s name here) amongst all the rest of the ill in Israel and in the world.” (My translation)

“May it be Your will before you Hashem, our Lord and the God of our ancestors that You that you give to every individual ample livelihood and to every person adequate business.” (My translation)

The 19 benedictions and the added insertions are only the beginning to personalize your prayers. The bottom line to make prayers meaningful one mustn’t just be a parrot and just repeat the words in the prayer book. Pour out your heart before God wherever you wish.

 

 

Kosher disagreements #Korakh#devartorah#parashathashavua

Judy and I listen to old time radio shows on SiriusXM. The Fred Allen show is one of the comedy programs we’ve enjoyed. During the Golden age of radio, Fred Allen (1894-1956) used comedic pessimism to bring smiles to a generation living in the shadows of economic depression and a world at war. His sense of humor was born out of personal pain. Having lost his mother before he was three, it was later estranged from his father who struggled with addictions. He once rescued a young boy from the traffic of a busy New York City St. with a memorable, “What’s the matter with you, kid? Don’t you want to go up and have troubles?”

Even Moses wasn’t exempt from such troubled realism. His first cousin Korakh along with Datan and Avirum gathered 250 men to depose Moses from his position of leadership. The Etz Hayim commentary below the line writes: “In Jewish lore, Korakh is the arch-demagogue lusting for power to inflate his own prominence, not to serve the people. Thus the Mishna describes illegitimate controversies (for personal gain, “not for the sake of heaven”) as being “like the dispute of Korakh and his followers” ( Avot 5:17). Ultimately God vindicated Moses as the true leader of the Israelites and Korakh and his band suffered the consequences.

Who hasn’t been embroiled in disputes! We need to examine our motivations for instigating, entering and maintaining a dispute. If the purpose is for personal gain, power, and self-aggrandizement, then this argument will not be for the sake of Heaven and it will not endure. But if the purpose is to solve the challenge which benefits everybody concerned and we can remain friends even though we disagree, then our argument will be for the sake of Heaven just like the disagreements between Hillel and Shammai. 

Don’t go shopping for the answer you want TB Avodah Zarah 7

Today’s daf TB Avodah Zarah 7 teaches that we should not go shopping for the answer we want.  “The Sages taught: In the case of one who asks a question of a Sage with regard to an issue of ritual impurity and the Sage rules that the item is impure, he may not ask the same question of another Sage and have him rule that it is pure. Similarly, in the case of one who asks a Sage a halakhic question and he deems it forbidden, he may not ask the question of another Sage and have him deem it permitted.” (Sefaria.org translation)

Tosefot ד"ה הַנִּשְׁאָל לְחָכָם clarifies the halakha. One may not ask another Sage the same question without telling him that he first asked another Sage who decided that answer to his question was “It is prohibited.” The Tosefot add that the second Sage needs to be careful about the first Sage’s dignity. This prohibition really falls upon the second Sage. Unless he has absolute clear proof that the first Sage made a gross error, he may not permit what the other had forbidden.

The Ran holds that the reason of the prohibition to shop around is the dignity of the first Sage. Consequently, if the two sages sit together and discuss the law and come to the conclusion that the second Sage was correct, then the previous decision can be overturned. The Raavad holds no matter what the decision of the second Sage is disregarded because what is done is done.

A person should not to shop around for an answer that he likes. Concerning the case whether a bull was kosher for consumption the Gemara states: “The halakha is always in accordance with the statement of Beit Hillel, but one who wishes to act in accordance with the statement of Beit Shammai may do so, and one who wishes to act in accordance with the statement of Beit Hillel may do so. But if one wishes to adopt both the leniencies of Beit Shammai and also the leniencies of Beit Hillel, he is a wicked person.

And one who wishes to adopt both the stringencies of Beit Shammai and the stringencies of Beit Hillel, with regard to him the verse states: “The fool walks in darkness” (Ecclesiastes 2:14). Rather, one should act either in accordance with Beit Shammai, following both their leniencies and their stringencies, or in accordance with Beit Hillel, following both their leniencies and their stringencies.” (Hullin 43b-44a, Sefaria.org translation) 

The accepted practice is to choose only one rabbi with whom you generally agree with his approach to Jewish law and follow his answers to your halakhic questions. That way you won’t be considered wicked nor foolish.

Repentance-Just do it TB Avodah Zarah 4-5

The movie American history X wonders whether a person can change. Living a life marked by violence and racism, neo-Nazi Derek Vinyard (Edward Norton) finally goes to prison after killing two black youths who tried to steal his car. Upon his release, Derek vows to change his ways; he hopes to prevent his younger brother, Danny (Edward Furlong), who idolizes Derek, from following in his footsteps. As he struggles with his own deeply ingrained prejudices and watches their mother grow sicker, Derek wonders if his family can overcome a lifetime of hate.

Dappim TB Avodah Zarah 4-5 gives us hope that the gates of repentance are always open and a person or people can still turn their lives around. Even if somebody commits two of the most grievous sins, idolatry and adultery, he can repent and be forgiven.

“And Rabbi Yehoshua ben Levi says: The Jewish people fashioned the Golden Calf (see Exodus, chapter 32) only to give a claim to penitents, as it is stated after the revelation at Sinai: “Who would give that they had such a heart as this always, to fear Me, and keep all My commandments, that it might be good for them, and with their children forever” (Deuteronomy 5:26). If the nation was truly at such a lofty spiritual state, how could they worship the Golden Calf? Rather, their sin occurred so that it would be made clear that one can repent for any sin, as even a sin as severe as the Golden Calf was forgiven.

“And this is similar to that which Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yoḥai: David was not fit to act as he did in that incident involving Bathsheba, and the Jewish people were not fit to act as they did in that incident of the Golden Calf. David was not fit to act as he did in that incident involving Bathsheba (see II Samuel, chapter 11), as it is written: “And my heart is wounded within me” (Psalms 109:22), i.e., he had vanquished his evil inclination, and therefore it should not have been able to rule over him to that extent.

"And likewise the Jewish people were not fit to act as they did in that incident of the Golden Calf, as it is written with regard to the Jewish people of that time: “Who would give that they had such a heart as this always, to fear Me and keep all My commandments, that it might be good for them, and with their children forever” (Deuteronomy 5:25). Rather, why did they perform these sins?  

“This serves to say to you that if an individual has sinned, one says to him: Go to that famous individual who sinned, King David, and learn from him that one can repent. And if the community sinned, one says to them: Go to the community that sinned, i.e., the Jewish people at the time of the Golden Calf.” (Sefaria.org translation)

This week’s Torah portion parashat Korakh provides another example of the power of teshuvah, repentance. Korakh and his band of 250 men rebelled against Moses his leadership. Since Moses was God’s chosen leader, rebelling against him was like rebelling against God. God punished Korakh and his band of men. “Scarcely had he (Moses-gg) finished speaking all these words when the ground under them burst asunder, and the earth opened its mouth and swallowed them up with their households, all Korah’s people and all their possessions. They went down alive into Sheol, with all that belonged to them; the earth closed over them and they vanished from the midst of the congregation.” (Numbers 16:31-33)

One might think that’s the end of the story, but it isn’t. If you go to the book of Psalms you discover that the children of Korakh (bnai korakh- בְנֵי־קֹ֬רַח), Korakh’s descendants composed Psalms 42, 44-49-81, 84, 85, and 87. The rabbis taught that Korakh’s children separated from their evil father’s ways and repented. Because they repented, they were saved from their father’s fate.

Korakh’s children, King David, an entire people of Israel prove if they could do teshuvah and be forgiven, so can you.

Almost immediately after the Mishna the Gemara spends the next four dappim expounding Aggadah. On daf TB Avodah Zarah 3 we learn about God’s daily schedule.

“Rav Yehuda say that Rav says: There are twelve hours in the day. During the first three, the Holy One, Blessed be He, sits and engages in Torah study. During the second three hours, He sits and judges the entire world. Once He sees that the world has rendered itself liable to destruction, He arises from the throne of judgment and sits on the throne of mercy, and the world is not destroyed.

“During the third set of three hours, the Holy One, Blessed be He, sits and sustains the entire world, from the horns of wild oxen to the eggs of lice. During the fourth three hours, He sits and makes sport with the leviathan, as it is stated: “There is leviathan, whom You have formed to sport with” (Psalms 104:26). Evidently, God makes sport every day, not only on that one day. Rav Naḥman bar Yitzḥak says in explanation: He makes sport with His creations, just as He sports with the leviathan; He does not make sport of His creations but on that day alone… It’s

 “The Gemara asks: If God no longer makes sport (i.e. makes fun of, mocks of the leviyaton-gg), what does He now do during the fourth three-hour period of the day? The Gemara answers: He sits and teaches Torah to schoolchildren, as it is stated: “Whom shall one teach knowledge? And whom shall one make to understand the message? Them that are weaned from the milk, them that are drawn from the breasts” (Isaiah 28:9). The verse is interpreted in the following manner: To whom does God teach knowledge, and to whom does He make to understand the message? To those who are just weaned from the milk and to those who are drawn from the breasts, i.e., children only recently weaned from nursing.” (Sefaria.org translation)  

Because we are created in God’s image, following His example behooves us. Since we are fallible and make mistakes, strict justice would demand our punishment and perhaps returning the world back to utter chaos. Nevertheless, our God is full of compassion towards his creatures and judges us compassionately. Our world is saved from our folly.

We also learn all about God’s schedule. So to speak, God balances personal time (studies Torah), work obligations (judges the world and provides for all creatures’ needs), and spending quality time with His children (teaching them Torah). We would do well by following God’s example and find balance in our lives between personal time, family time, and work as well.

The parameters of “וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשֹׁל-And you shall not put a stumbling block before the blind” (Leviticus 19:14). TB Avodah Zarah 6

What are the parameters of the mitzvah “You shall not place a stumbling block before the blind” (Leviticus 19:14)? Obviously, putting a stumbling block before a blind person is cruel for he will fall and hurt himself. Only a bully would think that is funny. Rashi explains that this prohibition extends beyond the literal meaning of the verse. “This implies: "Give not a person who is "blind" in a matter an advice which is improper for him. Do not say to him: "Sell your field and buy from the proceeds of the sale an ass", the fact being that you are endeavouring to circumvent him and to take it (the field) from him (Sifra, Kedoshim, Section 2 14).”  (Sefaria.org translation)

Today’s daf TB Avodah Zarah 6 provides the parameters of the prohibition “And you shall not put a stumbling block before the blind.” It all boils down to accessibility.

“Rabbi Natan said: from where is it derived that a person may not extend a cup of wine to a nazirite, who is prohibited from drinking wine, and that he may not extend a limb severed from a living animal to descendants of Noah? The verse states: “And you shall not put a stumbling block before the blind” (Leviticus 19:14). But here, in both cases, if one does not give it to him, he can take it himself, and yet the one who provides it to him transgresses due to the prohibition: “You shall not put a stumbling block before the blind.”

“The Gemara answers: Here we are dealing with a case where they are standing on the two sides of a river, and therefore the recipient could not have taken it himself. Since his help was instrumental, the one who conveyed the item has violated the prohibition of putting a stumbling block before the blind. The Gemara adds: The language of the baraita is also precise, as it teaches: A person may not extend, and it does not teach: One may not give. Learn from the usage of the term extend that the baraita is referring to one located on one side of a river, who extends the item to the one on the other side.” (Sefaria.org translation)

Even though I make the forbidden object easier to obtain but the person has access to the forbidden object, I have not transgressed the prohibition of “And you shall not put a stumbling block before the blind.” On the other hand if the person does not have access to the forbidden object and I provided it to him, I have violated the commandment “And you shall not put a stumbling block before the blind.”

We shall learn later on even though in the first case according to Torah law, I haven’t violated the commandment of “And you shall not put a stumbling block before the blind,” but the rabbi prohibit making the object easier to obtain even if the transgressor has easy access to it.

 

What’s the status of Christians? TB Avodah Zarah 2

Last Shabbat we began the new massekhet Avodah Zarah which deals with the laws concerning idolatry. This massekhet is placed in Seder Nizikin because a Jew who worships an idol is subject to the death penalty. In order to adjudicate the case of idolatry correctly, judges had to know all the ins and outs of these forms of worship.

Israel even as a constituted nation in their own land having a monotheistic faith was a minority surrounded and times conquered by pantheistic nations. It was always in danger of being influenced by those idolatrous nations (which happened all too frequently when we read the books from the section of the Bible called Prophets); consequently, the Bible and the rabbis waged a never ending war against idolatry. The rabbis built fences around the law in order to protect the Jewish people from the scourge of idolatry.

The very first Mishna of our massekhet on daf  TB Avodah Zarah 2 prohibits business between Jews and idolaters three days before the idolaters’ holidays lest the idolaters thank their gods because of the positive outcome of the business deal. “On the three days before the festivals of gentiles the following actions are prohibited, as they would bring joy to the gentile, who would subsequently give thanks to his object of idol worship on his festival: It is prohibited to engage in business with them; to lend items to them or to borrow items from them; to lend money to them or to borrow money from them; and to repay debts owed to them or to collect repayment of debts from them. Rabbi Yehuda says: One may collect repayment of debts from them because this causes the gentile distress. The Rabbis said to Rabbi Yehuda: Even though he is distressed now, when he repays the money, he is happy afterward that he is relieved of the debt, and therefore there is concern that he will give thanks to his object of idol worship on his festival.” (Sefaria.org translation) The Mishna emphasizes that the Jewish people may never enable an idolater’s worship.

Defining the surrounding nations as idolatrous was easy in the ancient world until the rise of Christianity and Islam. The rabbis grappled whether those faiths were monotheistic or idolatrous. The decision about Islam’s monotheism was quite easy because Islam has been militaristically against any artistic form of Allah. Christianity was more complicated for Jews because they do believe in the Trinity. Moses Maimonides had an easy decision to call Christians idolaters because the Trinity since he never lived and worked amongst them. This was no easy solution to this question for the Jews who lived amongst the Christians.

If the Christians are considered idolaters, the Mishnah prohibits a Jew from doing business with them three days before the holiday. We are going to learn on daf 6, that the Jews are going to be prohibited from doing business with idolaters three days after the holiday. Tosefot ד" ה אָסוּר לָשֵׂאת וְלָתֵת עִמָּהֶם, notes that every Sunday is a Christian holiday. If Christians are considered idolaters Jews in Europe would never be permitted to earn a livelihood in Christians nations. This was economically untenable; consequently, sages redefine their status. Although according to a strict Jewish approach that the Trinity muddies the waters, they rule that Christians do not fall the same category as idolaters in the Bible. Christianity is a monotheistic religion. Conducting business with Christians even on Sunday is kosher.

What’s terribly wrong with the New York Regent’s exam? #ShelakhLekha#devartorah#parashathashavua

While everybody knows that Israel is at war against Hamas and the leaders of the Iranian Islamic Republic, but do you know that the New York Regent’s 10^th grade study guide opens up a new front of this war here in New York? The Regents study guide defines Zionism as an “example of extreme nationalism.” Congressman Richard Torres posted, “A New York State 10^th grade Regents exam study guide demonizes Zionism-the belief that the Jews have a right of self-determination in their ancient homeland-as extreme nationalism. Yet it does not label as extreme the anti-Zionist ideology that inspired October 7^th massacre-the belief that the Jews should be violently expelled from the land of Israel.”

Everybody also knows that the Jewish people had to wander in the wilderness for 40 years because the nation believed the bad report about the land of Israel by the 10 spies and wanted to return to Egypt as told in this week’s Torah portion Shelakh Lekha. God tells Moses, “None of the men who have seen My Presence and assigns that have I performed in Egypt and in the wilderness, and have tried Me these many times have disobeyed Me, shall see the land that I have promised on oath to their fathers; not all those who spurned Me shall see it.” (Numbers 14:22-23)

We have to ask ourselves the obvious question why does God, who forgave Israel for the golden calf and for other acts of faithlessness, condemned to death an entire generation for this offense? God is prepared to forgive such flights against Heaven, but not against the Land of Israel as the Promised Land. Ever since then we have learned our lesson and the Jewish love affair continued throughout our history even through 2000 years of living in the diaspora.

Israel’s Declaration of Independence begins “The Land of Israel was the birthplace of the Jewish people. Here their spiritual, religious and political identity was shaped. Here they first attained to statehood, created cultural values of national and universal significance and gave to the world the eternal Book of Books.

“After being forcibly exiled from their land, the people kept faith with it throughout their dispersion and never ceased to pray and hope for the return to it and for the restoration in it of their political freedom.

“Impelled by this historic and traditional attachment, Jews strove in every successive generation to reestablish themselves in their ancient homeland…” This right is the natural right of the Jewish people to be masters of their own fate, like all other nations, and their own sovereign state.”

Strange how Zionism is the only nationalism in the world that is branded as extreme. We need to join the fight against the Regents anti-Israel indoctrination, which is in my opinion blatant anti-Semitism. I urge you to contact our Senators and your Congress Representatives and demand that anti-Israel indoctrination be removed from the Regents exam.

 

Ever since we began the sixth chapter of our massekhet on daf TB Shavuot 38b, the topic under discussion has been the biblically ordained oath of modeh bemiktzat- מוֹדֶה בְּמִקְצָת הַטַּעֲנָה, when to the defendant admits to a part of the claim, he must swear an oath. According to the Mishna for the judges to administer the oath of modeh bemiktzat, three conditions must be met. First, there must be a claim. Secondly, there must be a counterclaim. Thirdly, the claim and the counterclaim must be concerning the same thing. For example if the claim is “You owe me $50” and the counterclaim is “I only owe you $25” the judges administered the oath of modeh bemiktzat. On the other hand, if the claim is “You owe me $50” and the counterclaim is “What are you talking about? I owe you a jug of oil” the claimant and the defender are not talking about the same thing. Consequently, the defendant doesn’t have to take the oath of modeh bemiktzat. If any of these three conditions are not met, there is no oath of modeh bemiktzat administered. According to the Mishna, if the defendant completely denies the claim the oath of modeh bemiktzat also isn’t administered.

On daf TB Shavuot 40bff, Rabbi Nakhman introduces a rabbinically ordained oath called an oath of inducement [heisset- הֶיסֵּת] for a defendant who denies the entire claim. This new oath had to come shortly after the year 200 CE when the Mishna was finalized by Rabbi Yehuda HaNasi. Shmuel is considered one of the sages in the transition between the Mishnah and the Gemara. He is considered at times as a Tanna. Rabbi Nakhman was one of his student.

Today’s daf TB Shavuot 41 wants to know the practical difference between a biblical oath and a rabbinic old. There are four practical differences.

1.    The Gemara answers: The practical difference between them is with regard to the transfer of an oath to the other party. In a case where the defendant suggests that instead of taking an oath himself, the claimant should take an oath and collect that which he claims, if the oath is administered by Torah law, we do not transfer the oath to the claimant; the defendant must either take an oath himself or pay. If the oath is administered by rabbinic law, we do transfer the oath.

2.    The practical difference between them is with regard to whether or not the court enters the property of the defendant to collect payment if he refuses to take an oath. With regard to an oath administered by Torah law, we enter his property, and with regard to an oath administered by rabbinic law, we do not enter his property.

3.    The practical difference between them is with regard to a case where the one opposing the claimant, the defendant, is suspected with regard to oaths. With regard to an oath administered by Torah law, if the one opposing the claimant is suspected with regard to oaths, we transfer the obligation to take an oath and impose it on the other litigant, i.e., the claimant, who may take an oath and collect that which he claims he is owed. With regard to an oath administered by rabbinic law, the court does not transfer the oath, as transference of an oath is by rabbinic ordinance, and we do not institute one rabbinic ordinance upon another rabbinic ordinance.

4.    We excommunicate him until he takes an oath. Ravina said to Rav Ashi: This sanction is no less severe than entering his property and collecting the debt; it is like grabbing him by his testicles [bekhuveseih] until he surrenders his cloak. Rather, what do we do to him? Rav Ashi said to him: We excommunicate him until the time to flog him comes, i.e., for thirty days, and if he still refuses to take an oath or reach a settlement with the claimant, we flog him and then leave him alone.

By the way there are two more Torah ordained oaths, shevuat hapkadon- שבועת הפקדון, the oath a guardian of an object must take when he cannot produce the objects he was entrusted with and shavuat eid akhad-שבועת עד אחד, an oath is necessary to extract money from the defendant.

                                                                          

What’s better than complaining? #Beha’alotekha#devartorah#parashathashavua

 One summer when I was a Hebrew teacher at Camp Ramah, one of my classes arrived in a terrible mood. I heard a litany of complaints. They are certainly not in the mood to learn anything.

I decided I could use this as an opportunity to teach some Hebrew and allow them to vent. We divided into two teams and played kickball. I taught them the Hebrew phrase “ani mitlonan al… (אָנִי מִתלוֹנֵן עָל), I’m complaining about…” Before the pitcher could roll the ball, the batter had to complain about something in Hebrew. I heard complaints like, “ani mitlonan al haokhel-I am complaining about the food.” Although the food wasn’t just like mother used to make, sometimes that wasn’t an entirely baseless complaint. By the end of the game everybody was in a much better mood.

In this week’s Torah portion, Behal’alotekha, the children of Israel also complained. “The people took to complaining bitterly before YHVH- וַיְהִ֤י הָעָם֙ כְּמִתְאֹ֣נְנִ֔ים” (11:1) The Kli Yakar (Shlomo Ephraim ben Aaron Luntschitz (1550 – 21 February 1619) served as the Rabbi of Prague from 1604 to 1619) writes that nowhere does the Torah ever disclose what the people were complaining about.

In fact, a close reading of the Hebrew reveals that they were just complaining for the sake of complaining. The letter “kaf” (כְּ) in the beginning of the word complaining (כְּמִתְאֹ֣נְנִ֔ים) literally translates as “like.” They were only like complainers as opposed to people who have real complaints. They were complaining for the sake of complaining. They had everything they really needed, manna for food, Miriam’s well for water, and God’s clouds of glory to protect them from the wilderness’ hot sun. Besides they, were also marching towards the Promised Land.

Too often we are like our ancestors and complain just for the sake of complaining. How often do we see the glass half empty instead of half-full? How often do we complain when we have so much to be grateful for? Instead of just complaining and being part of the problem, we should be part of the solution to rectify what is wrong. Fixing what is wrong is even better than venting.

How to administer a shavua an oath TB Shavuot 38-39

After studying dafyomi for over five years, we are not surprised today the 39^th daf out of 49 dappim actually discusses the topic of our massekhet, the actual mechanism of administering an oath. Because the person swears in God’s name, the judges want to impress upon the person the gravity of swearing falsely. Taking God’s name in vain is actually the third commandment of the 10 Commandments. The person stands while taking the oath. The judges want to intimidate the person swearing by having the person hold a Torah or any other only object while swearing and by spelling out consequences of lying. Better a person should not swear then swear falsely. If the person chooses to make the shavua. Him

“The Sages taught in a baraita: An oath imposed by the judges may also be recited in its language, i.e., in any language spoken by the one taking the oath. It is not required that the oath be in Hebrew.

Before he takes the oath, the judges say to him: Be aware that the entire world trembled when the Holy One, Blessed be He, said at Mount Sinai: “You shall not take the name of the Lord, your God, in vain, for the Lord will not hold guiltless one who takes His name in vain” (Exodus 20:7).

“And be aware that with regard to all of the other transgressions in the Torah it is stated: “And will…clear the guilty [venakkeh]” (Exodus 34:7); whereas here, with regard to taking a false oath, it is stated: “Will not hold guiltless [lo yenakkeh].” And be aware that with regard to all of the other transgressions in the Torah, punishment is exacted only from the transgressor, whereas here, punishment is exacted from him and from his family, as it is stated: “Do not allow your mouth to bring your flesh into guilt” (Ecclesiastes 5:5). The verse indicates that one who sins with his mouth, by taking a false oath, causes his flesh to be punished as well; and one’s flesh is nothing other than his relative, as it is stated: “And that you not hide yourself from your own flesh” (Isaiah 58:7).

“And be aware that with regard to all of the other transgressions in the Torah, punishment is exacted only from the transgressor; whereas here, punishment is exacted from him and from the entire world, as it is stated: “Swearing, and lying, and murdering, and stealing, and committing adultery, they break all bounds…Therefore, the land mourns, and everyone who dwells therein languishes” (Hosea 4:2–3).

“The Gemara suggests: And why not say that punishment is not exacted from the entire world unless he commits all of the sins mentioned in the verse? The Gemara answers: This should not enter your mind, as it is written: “Because of swearing the land mourns” (Jeremiah 23:10), indicating that taking a false oath is sufficient to cause the land to mourn. And it is similarly written in the verse in Hosea: “Therefore, the land mourns, and everyone who dwells therein languishes.” Both verses employ a term of mourning.

“The baraita continues with the judges’ forewarning: And be aware that with regard to all the other transgressions in the Torah, if the transgressor has merit, God suspends his punishment for two or three generations, and only if his descendants follow in his ways are they punished. Whereas here, punishment is exacted from him immediately, as it is stated: “This is the curse that goes forth over the face of the whole land…I cause it to go forth, says the Lord of hosts, and it shall enter into the house of the thief, and into the house of he who swears falsely by My name; and it shall abide in the midst of his house and shall consume it, with its timber and its stones” (Zechariah 5:3–4).

“The baraita analyzes the verse: “I cause it to go forth” means immediately. “And it shall enter into the house of the thief”; this is referring to one who deceives people, e.g., one who has no money in the possession of another, but claims money from him and administers an oath to him in court, thereby causing an oath to be taken in vain. “And into the house of he who swears falsely by My name” is as it indicates, in accordance with its straightforward meaning. From the end of the verse: “And it shall abide in the midst of his house and shall consume it, with its timber and its stones,” you have therefore learned that a false oath consumes things that even fire and water do not consume, such as stones.” (Sefaria.org translation)

Boker Tov Image of God TB Shavuot 36

We believe that words create reality for then God created the entire universe by speaking into being! We should be very careful the words we choose especially when it comes to curses. Today’s daf TB Shavuot 36 highlights the issue of self-dignity.

“The mishna teaches: One who curses himself or another employing any of these names or appellations of God violates a prohibition…

The Gemara proceeds to cite sources for these prohibitions. The prohibition against cursing oneself is derived as it is written: “Only observe for yourself, and keep your soul diligently” (Deuteronomy 4:9). This is in accordance with that which Rabbi Avin says that Rabbi Ile’a says: Everywhere in the Torah that the terms observe, lest, or do not are stated, it is nothing other than a prohibition. One who curses himself does not keep, i.e., take care of, himself and consequently violates the prohibition. And cursing another is derived as it is written: “Do not curse the deaf” (Leviticus 19:14), which applies to others just as it does to one who is deaf.” (Sefaria.org translation)

Concerning the above Gemara, my friend Danny Siegel wrote in his book Gym Shoes and Irises Book 2:

One who curses himself… transgresses a negative commandment (Shevu’ot 35a)

Rabbi Yehoshua ben Levi said:

An entourage of angels always walks in front of people,

with messengers calling out.

And what do they say?

“Make way for the image of the holy one!” (Deuteronomy Rabba, Re’eh 4)

 

“The first text reminds us that, as there are negatives in Jewish tradition which we are instructed to avoid (stealing, giving false testimony, murder, and the like), so too, the list includes not treating oneself with less dignity than one is entitled to “by definition”. The definition: by being created in God’s image, one’s Self Image is the image of God and to be treated accordingly. Considering and treating oneself as a worthless entity or as a tradable commodity would not be particularly consistent with Jewish values. This is one text which, I believe ought to be taught more frequently in our religious schools.

“The second text, also not taught sufficiently in the schools, reminds us to look upon every other person we encounter in this light of Divine Image. By extension, we ought to listen to the Angels walking in front of ourselves, as a constant reminder to ourselves, too, are made in the Image. Not wishing to sound like the Wise Old Sage, I was still mention a most practical situation where this applies: when teachers and professors degrade or berate students, the student should never fall prey to doubts thinking that he or she is worthless. This applies to the workplace also. These, and other texts, teach us that we are never worthless, nor unworthy of anything less than paying a vital role in the Grand Scheme of Things. Torah and Tzedakkah work teach us how just vital we all are.” (Page 23-24)

A Reform educator taught in the workshop that I attended that when we looked in a mirror first thing in the morning we should say: “Boker Tov Image of God” to start the day off on the right foot. When I taught this to my congregants, one came to me afterwards and said that’s a much better way to start the day than looking in the mirror and saying: “Boy, you look like shit.”