Rest of the story TB Berachot 28

After the paragraph in the Passover Haggadah about the five Rabbis reclining at a Seder all night in Bnai Brak, the Haggadah quotes one of the five, Rabbi Elazar ben Azaria who learned about the obligation of remembering the Exodus from Egypt both day and night. But you may be puzzled what he meant when he said “I am like a 70-year-old man…”

As the famous American broadcaster Paul Harvey would say “Here is the rest of the story” for today’s daf TB Berachot 28 (with a little bit from yesterday’s daf) fills in the blanks.

When the masters of the shields entered, the questioner stood before everyone present and asked: Is the evening prayer optional or obligatory? Rabban Gamliel said to him: Obligatory. In order to ascertain whether or not Rabbi Yehoshua still maintained his opinion, Rabban Gamliel said to the Sages: Is there any person who disputes this matter? Rabbi Yehoshua said to him: No, no one disagrees. In deference to the Nasi, he did not wish to argue with him publicly (Tziyyun LeNefesh Ḥayya). Rabban Gamliel said to Rabbi Yehoshua: But was it not in your name that they told me that the evening prayer is optional? Rabban Gamliel said to Rabbi Yehoshua: Yehoshua, stand on your feet and they will testify against you. Rabbi Yehoshua stood on his feet and said: If I were alive and the student were dead, the living can contradict the dead, and I could deny issuing that ruling. Now that I am alive and he is alive, how can the living contradict the living? I have no choice but to admit that I said

In the meantime, Rabban Gamliel, as the Nasi, was sitting and lecturing, and Rabbi Yehoshua all the while was standing on his feet, because Rabban Gamliel did not instruct him to sit. He remained standing in deference to the Nasi. This continued for some time, until it aroused great resentment against Rabban Gamliel, and all of the people assembled began murmuring and said to Ḥutzpit the disseminator: Stop conveying Rabban Gamliel’s lecture. And he stopped.

The Gemara relates that in their murmuring they said: How long will Rabban Gamliel continue afflicting him? Last year on Rosh HaShana, he afflicted him; Rabban Gamliel ordered Rabbi Yehoshua to come to him carrying his staff and bag, on the day on which Yom Kippur occurred, according to Rabbi Yehoshua’s calculations. Regarding the firstborn, in the incident involving the question of Rabbi Tzadok, he afflicted him just as he did now, and forced him to remain standing as punishment for his failure to defend his differing opinion. Here too, he is afflicting him. Let us remove him from his position as Nasi (the leader of the Jewish people in Palestine).

It was so agreed, but the question arose: Who shall we establish in his place? Shall we establish Rabbi Yehoshua in his place? The Sages rejected that option because Rabbi Yehoshua was party to the incident for which Rabban Gamliel was deposed. Appointing him would be extremely upsetting for Rabban Gamliel. Shall we establish Rabbi Akiva in his place? The Sages rejected that option because Rabbi Akiva, who descended from a family of converts, would be vulnerable. Perhaps due to Rabban Gamliel’s resentment he would cause him to be divinely punished as he lacks the merit of his ancestors to protect him.

Rather, suggested the Sages, let us establish Rabbi Elazar ben Azarya in his place, his outstanding characteristics set him apart from the other candidates. He is wise, rich, and a tenth generation descendant of Ezra. The Gemara explains: He is wise, so if Rabban Gamliel raises a challenge in matters of Torah, he will answer it and not be embarrassed. And he is rich, so if the need arises to pay homage to the Caesar’s court and serve as a representative of Israel to lobby and negotiate, he has sufficient wealth to cover the costs of the long journeys, taxes, and gifts, so he too is able to go and pay homage. And he is a tenth generation descendant of Ezra, so he has the merit of his ancestors, and Rabban Gamliel will be unable to cause him to be punished. They came and said to him: Would the Master consent to being the Head of the Yeshiva? He said to them: I will go and consult with my household. He went and consulted with his wife. She said to him: There is room for concern. Perhaps they will remove you from office just as they removed Rabban Gamliel. He said to her, based on the folk saying: Let a person use an expensive goblet one day and let it break tomorrow. In other words, one should take advantage of an opportunity that presents itself and he need not concern himself whether or not it will last. She said to him: You have no white hair, and it is inappropriate for one so young to head the Sages. The Gemara relates: That day, he was eighteen years old, a miracle transpired for him and eighteen rows of hair turned white. The Gemara comments: That explains that which Rabbi Elazar ben Azarya said: I am as one who is seventy years old and he did not say: I am seventy years old, because he looked older than he actually was.

If you want to know what happened with Rabban Gamliel, Rabbi Yehoshua, and Rabbi Elazar go to https://www.sefaria.org/Berakhot.28a.1?lang=bi and read on. There are a lot of life lessons to be learned from this chapter of Jewish history.

Look before you walk TB Berachot 27

When my sons attended the Gann Academy, The New Jewish High School in Boston, and I drove the carpool, I would stay and daven with them. The mechitza minyan was held in a room that had a lot of books and magazines. I think it was a library, but I am not sure. When I was done davening, I went to get a book I wanted to read. Without thinking, I walked in front of somebody who wasn’t finished saying his silent Amidah. After services a teacher pulled me aside and reminded me of prayer etiquette. One should not walk in front of another person who is engrossed in his prayers. The source is found in today’s daf TB Berachot 27.

The Gemara relates: Rav happened by the house of the Sage, Geniva, and he prayed the Shabbat prayer on the eve of Shabbat before nightfall. Rabbi Yirmeya bar Abba was praying behind Rav, and Rav finished his prayer but did not take three steps back and interrupt the prayer of Rabbi Yirmeya. Derive from this incident three halakhot: Derive from this that one may pray the Shabbat prayer on the eve of Shabbat before nightfall. And derive from this that a student may pray behind his rabbi. And derive from this that it is prohibited to pass before those who are praying.

The Gemara responds: This supports the opinion of Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: It is prohibited to pass before those who are praying. The Gemara asks: Is that so? Didn’t Rabbi Ami and Rabbi Asi pass before those who were praying? The Gemara responds: Rabbi Ami and Rabbi Asi were beyond four cubits from those who were praying when they passed. (Sefaria.com translation)

Since then I have been scrupulously observing this bit of Jewish etiquette. Those who pay attention to me will see this in action. When I have to go to the other side of the bimah as the Cantor is davening in the center of the bimah by the Torah reading table, you will notice that I never walk in front of him, but always walk behind him to get to the other side.

I encourage you to show a little consideration by not walking in front of somebody davening unless there is a space of 4 amot (6.4 feet) you and the davener. Otherwise, just wait until the davener has finished.

Just get me to the shul on time TB Berachot 26

Today’s daf TB Berachot 26 contains the source of many practical halachot concerning the time parameters for prayer. Before one can figure out when is the last time one may say the Amidah for Shacharit (the morning), Mincha (afternoon), and Ma’ariv (evening), one has to understand the concept of Jewish time. Contrary to popular belief Jewish time doesn’t mean starting 15 or more minutes later than the publicized hour. Jewish hours are flexible hours. We divide the daylight hours into 12 equal parts and the nighttime hours into 12 equal parts. Consequently, one daylight hour during the summer time is longer than 60 minutes and one nighttime hour is less than 60 minutes. The converse is true during the winter. Today, January 29, 2020, according to the calculation of the Vilna Gaon a daylight hour is 49 minutes long.

MISHNA: This mishna determines the times beyond which the different prayers may not be recited. According to the Rabbis, the morning prayer may be recited until noon. Rabbi Yehuda says: It may be recited only until four hours after sunrise. According to the Rabbis, the afternoon prayer may be recited until the evening. Rabbi Yehuda says: It may be recited only until the midpoint of the afternoon [pelag haminḥa], i.e., the midpoint of the period that begins with the sacrifice of the daily afternoon offering and ends at nightfall, which is the end of the afternoon. The evening prayer may be recited throughout the night and is not fixed to a specific hour. According to the Rabbis, the additional prayer may be recited all day. Rabbi Yehuda says: It may be recited only until seven hours after sunrise. (Sefaria.com translation)

The Gemara cites two different opinions why we have three daily services.

The dispute between the Rabbis and Rabbi Yehuda with regard to the times beyond which the different prayers may not be recited is rooted in a profound disagreement, also manifest in a later amoraic dispute. It was stated: Rabbi Yosei, son of Rabbi Ḥanina, said: The practice of praying three times daily is ancient, albeit not in its present form; prayers were instituted by the Patriarchs. However, Rabbi Yehoshua ben Levi said that the prayers were instituted based on the daily offerings sacrificed in the Holy Temple, and the prayers parallel the offerings, in terms of both time and characteristics.

The Gemara comments: It was taught in a baraita in accordance with the opinion of Rabbi Yosei, son of Rabbi Ḥanina, and it was taught in a baraita in accordance with the opinion of Rabbi Yehoshua ben Levi. The Gemara elaborates: It was taught in a baraita in accordance with the opinion of Rabbi Yosei, son of Rabbi Ḥanina: Abraham instituted the morning prayer, as it is stated when Abraham came to look out over Sodom the day after he had prayed on its behalf: “And Abraham rose early in the morning to the place where he had stood before the Lord” (Genesis 19:27), and from the context as well as the language utilized in the verse, the verb standing means nothing other than prayer, as this language is used to describe Pinehas’ prayer after the plague, as it is stated: “And Pinehas stood up and prayed and the plague ended” (Psalms 106:30). Clearly, Abraham was accustomed to stand in prayer in the morning. Isaac instituted the afternoon prayer, as it is stated: “And Isaac went out to converse [lasuaḥ] in the field toward evening” (Genesis 24:63), and conversation means nothing other than prayer, as it is stated: “A prayer of the afflicted when he is faint and pours out his complaint [siḥo] before the Lord” (Psalms 102:1). Obviously, Isaac was the first to pray as evening approached, at the time of the afternoon prayer. Jacob instituted the evening prayer, as it is stated: “And he encountered [vayifga] the place and he slept there for the sun had set” (Genesis 28:11). The word encounter means nothing other than prayer, as it is stated when God spoke to Jeremiah: “And you, do not pray on behalf of this nation and do not raise on their behalf song and prayer, and do not encounter [tifga] Me for I do not hear you” (Jeremiah 7:16). Jacob prayed during the evening, after the sun had set.

And it was taught in a baraita in accordance with the opinion of Rabbi Yehoshua ben Levi that the laws of prayer are based on the laws of the daily offerings: Why did the Rabbis say that the morning prayer may be recited until noon? Because, although the daily morning offering is typically brought early in the morning, it may be sacrificed until noon. And Rabbi Yehuda says: My opinion, that the morning prayer may be recited until four hours into the day, is because the daily morning offering is sacrificed until four hours. And why did the Rabbis say that the afternoon prayer may be recited until the evening? Because the daily afternoon offering is sacrificed until the evening. Rabbi Yehuda says that the afternoon prayer may be recited only until the midpoint of the afternoon because, according to his opinion, the daily afternoon offering is sacrificed until the midpoint of the afternoon. And why did they say that the evening prayer is not fixed? Because the burning of the limbs and fats of the offerings that were not consumed by the fire on the altar until the evening. They remained on the altar and were offered continuously throughout the entire night. And why did the Rabbis say that the additional prayer may be recited all day? Because the additional offering is brought throughout the entire day. However, Rabbi Yehuda says that the additional prayer may be recited until the seventh hour of the day, because the additional offering is sacrificed until the seventh hour. (Sefaria.com translation)

The Gemara also teaches the timeframe for the afternoon services: Mincha Gedola, 6 ½ hours into the day, is the earliest one may begin to recite the afternoon service. Plag Hamincha, 1 ¼ hour before night, is the last time one may begin to davin the afternoon service.

To find the times for daily prayer I use the free Jewish calendar app CalJ on my android smart phone.

More than just watching where you step TB Berachot 25

Back in the Talmudic times people obviously didn’t have bathrooms like we have today with toilets and flushes with running water to remove our bodily wastes. They went outside sometimes to a latrine, but more often they just went behind a bush or a tree. The closest experience I had to this was when I was in my junior year abroad in Israel. I went on a weeklong tour of the Sinai desert. Of course, there were no bathrooms in most places we hiked or camped; consequently, we went behind a rock or a tree to relieve ourselves. The Gemara TB Berachot 25 discusses under what circumstances you’re allowed to say the Shema in the vicinity of excrement and of urine.

The Gemara notes that it was taught in a baraita in accordance with the opinion of Rav Ḥisda: A person may not recite Shema opposite human excrement, dog excrement, pig excrement, chicken excrement, a foul-smelling dung-heap or anything repulsive. However, if the filth were in a place ten handbreadths above or ten handbreadths below him, he may sit alongside it and recite Shema, as a height disparity of ten handbreadths renders it a separate domain. And if the filth were not ten handbreadths above or below him, he must distance himself until it remains beyond his range of vision. And the same is true of prayer. However, from a foul odor with a visible source, he distances himself four cubits from the place that the odor ceased and recites Shema.

Rava said: The halakha is not in accordance with this baraita in all of these rulings, but rather in accordance with that which was taught in another baraita: One may neither recite Shema opposite human excrement under all circumstances, nor opposite pig excrement, nor opposite dog excrement into which skins had been placed for tanning, but other materials do not defile the venue of prayer. (Sefaria.com translation)

You might think that these laws are not so applicable today. Maybe they are and maybe they aren’t, but they were certainly applicable when I was in Israel that same year back in 1972. One of my dearest friends and classmates, David Goldstein, came from New York during his winter break to visit us in Israel. He and I traveled down to Eilat. To save money we slept underneath some kind of concrete covering near the very beginning of the beach. To our dismay, we discovered in the daylight animal excrement not too far where we laid down our sleeping bags. Needless to say, we neither davened the Shema nor the Amidah there, but moved way more than 4 amot (6 feet) away!

A woman's singing voice is a revelation to me TB Berachot 24

Today’s daf TB Berachot 24 is most difficult for one who has modern sensitivities. Obviously, one should not recite the Shema in full view of nudity. The problem arises when the rabbis begin to define what constitutes a woman’s nudity.

Rabbi Yitzḥak stated: An exposed handbreadth in a woman constitutes nakedness. The Gemara asks: Regarding which halakha was this said? If you say that it comes to prohibit looking at an exposed handbreadth in her, didn’t Rav Sheshet say: Why did the verse enumerate “anklets and bracelets, rings, earrings and girdles” (Numbers 31:50), jewelry that is worn externally, over her clothing, e.g., bracelets, together with jewelry worn internally, beneath her clothing, near her nakedness, e.g., girdles? This was to tell you: Anyone who gazes upon a woman’s little finger is considered as if he gazed upon her naked genitals, for if his intentions are impure, it makes no difference where he looks or how much is exposed; even less than a handbreadth.

Along these lines, Rav Ḥisda said: Even a woman’s exposed leg is considered nakedness, as it is stated: “Uncover the leg and pass through the rivers” (Isaiah 47:2), and it is written in the following verse: “Your nakedness shall be revealed and your shame shall be seen” (Isaiah 47:3). Shmuel further stated: A woman’s singing voice is considered nakedness, which he derives from the praise accorded a woman’s voice, as it is stated: “Sweet is your voice and your countenance is alluring” (Song of Songs 2:14). Similarly, Rav Sheshet stated: Even a woman’s hair is considered nakedness, for it too is praised, as it is written: “Your hair is like a flock of goats, trailing down from Mount Gilead” (Song of Songs 4:1). (sefaria.com translation)

Tamar Ross Writes:

Were anyone to ask me, as a woman, for my opinion regarding this state of affairs, I would have to answer in all honesty that I find it very disturbing. Focusing so much attention on my body and its potential influence upon men’s consciousness bears very weighty cultural implications with regard to my freedom of movement, my self-image, and my general status in society. Therefore, were I to choose to approach this difficulty through the halakhic medium, on kol isha] means: to hear [generally], and is not [limited to] the matter of Qeri’at Shema”¹⁰-the sense being, that a man ought to be careful insofar as possible to avoid listening to a woman’s voice altogether. But then he goes on to say that, since we are living among the Gentiles, which makes it is more difficult to be stringent as here there are women who sing in public places, one may be lenient when there is no alternative, and even allow a man to recite Shema (which requires special kavvanah-i.e., attentiveness; mental-spiritual focusing) while hearing the voice of a woman singing. R. Joseph Caro rules similarly in his wake.¹¹

As against these positions, I might cite the view of Rabbi Moshe Feinstein, a 20^th century posek, who ruled that “it is forbidden to read Shema while hearing the voice of a woman singing” and that, concerning this matter, “one may not draw any distinction between an Israelite woman and a Gentile.”¹² To these I could add the opinion of R. Menahem ha-Meiri (13^th century), who states that “it is forbidden at all times to look at her or to listen even to her this position, such poskim continue an already well established trend, as documented in the words of Meir Poppers in his well-known compendium, Hanhagot Tzaddikim-“He should refrain from listening to a woman’s singing voice, for a woman’s voice is ‘erva.”¹⁵ https://www.academia.edu/35661867/Tamar_Ross_The_Contribution_of_Feminism_to_Halakhic_Discussion_Kol_be-Isha_Erva_as_a_Test_Case_Emor_no._1_January_2010_37-69

You don’t have to be a woman to find this objectionable.

 This presents real challenges in real-life situations. Back in August 2018 dozens of religious IDF soldiers turned their backs to a female parachute instructor and refused to obey her orders. “Several dozen religiously observant soldiers training to be paratroopers turned their backs on a female instructor and refused to obey her orders, according to a tweet by the instructor’s mother, media personality, Shira Margalit.   “I could barely sleep last night, after a hard day in which I had to hear that my soldier daughter Noa, a parachute instructor, tells me that while demonstrating an exercise before 70 soldiers, 50 of them turned their backs on her because she is a woman!” Margalit tweeted.” https://www.haaretz.com/israel-news/.premium-religious-israeli-soldiers-turn-backs-on-female-parachute-instructor-1.6362040

 Because of the time element in studying daf yomi I can’t explore this issue to the fullest like I would want to. Nevertheless, I didn’t want to leave this issue on a negative note. I found this article “Singing is a Mitzvah” by Rebecca Teplow.

“Rabbi Herzfeld’s article, “Kol Ishah” states that many rabbis including, Rabbi Yechiel Weinberg, Rabbi Moshe Lichtenstein and Rabbi David Bigman, agree that women may sing publicly. Many in our community have not adopted this view and run the risk of destroying our spiritual community if women are treated like Dinah and locked in a box. Rabbi Herzfeld writes: “If we deny the girls of our community the ability to express themselves through song, we run the very real risk of allowing them to be serenaded by an alternative influence.” Consider Neshama Carlebach’s recent announcement that she is “making aliyah to the Reform Movement.”

“Rabbi Herzfeld further points out that by not allowing women to sing, the Orthodox community is teaching men that girls “are such erotic creatures that it is impossible to have an encounter with them that is not erotic…We are in fact reinforcing the notion that our spiritual personality cannot rise above our physical nature.”

“After reading Rabbi Herzfeld’s article, my interest was sparked and I did some research. It seems that the word erva comes from the root ayin-raish-hey which means to uncover, bare oneself. The idea of revelation in this root seems to be more innocent than the Gemara’s later definition of erva as unchasteness or lewdness.

“Right now I choose to understand the idea of a woman’s voice as revelatory – innocent and chaste – and my songs as pronouncing the Jewish truth of holiness that is a part of our lives.” https://www.myjewishlearning.com/the-torch/singing-is-a-mitzvah/

I have listed the web sources I consulted so that you can follow those links to deepen your own study of this issue.

“You have to stop because I have to go to the bathroom.” TB Berachot 23

Today's learning is dedicated to my mother Ada Diamond on her yahrzeit.

Today’s daf TB Berachot 23 reminds us that if we want to have proper concentration when we daven the Amidah, we should take care of our physical needs beforehand. But what happens, if we can’t wait until the end of the prayer?

The Sages taught in a baraita: One who needs to relieve himself may not pray, and if he prayed, his prayer is an abomination. Rav Zevid and some say Rav Yehuda said in qualifying this statement: They only taught this halakha in a case where one cannot restrain himself. But, if he can restrain himself, his prayer is a valid prayer as he is not tarnished by his need to relieve himself.

The Gemara asks: And for how long must he be able to restrain himself? Rav Sheshet said: For as long as it takes to walk one parasang. Some teach this halakha directly on what was taught in the baraita: In what case is this statement said? Where he is unable to restrain himself, but if he is able to restrain himself, his prayer is a valid prayer. And for how long? Rav Zevid said: For as long as it takes to walk one parasang. (Approximately 1 ¼ hours)

Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: One who needs to relieve himself may not pray, because it is stated: “Prepare to greet your God, O Israel” (Amos 4:12), and one must clear his mind of all distractions to prepare to receive the Lord during prayer. (Sefaria.com translation)

What is good advice when it comes to prayer is good advice in other areas of our lives. Parents always tell the children to go to the bathroom before a long a long car ride. They know if they don’t remind them, inevitably five or 10 minutes into the ride somebody from the backseat will say, “You have to stop because I have to go to the bathroom.”

Open your mouth and let your words illuminate Torah TB Berachot 22

I’m dedicating today’s daf in honor of Judy’s birthday.

We lived in the greater Boston metro area for eight years and made so many great and amazing connections. Judy became one of founding Mothers of Mayyim Hayyim, the pluaralistic mikvah. She donated many of her creative mikvah new ceremonies to its program bank. Today’s daf TB Berachot 22 deals with people who are ritually tamei. Most translaters translate tamei as “unclean” or “impure.” I prefer the translation “ritually unready” that I learned at the mikvah Mayyim Hayyim. To become tahor,“ritually ready” the person will ultimately need to immerse themselves in a mikvah of 40 seah, around 80 gallons of water.

According to tradtion Ezra the Scribe decreed that a ba’al keri, one who has a nocternal emmision can not study Torah before he immerses in a Mikvah. The Gemara, TB Berachot 22, delves in all the possible permintations that could arise.

The Sages stated: Zavim, lepers, and those who engaged in intercourse with menstruating women, despite their severe impurity, are permitted to read the Torah, Prophets, and Writings, and to study Mishna and Gemara and halakhot and aggada. However, those who experienced a seminal emission are prohibited from doing so. The reason for this distinction is that the cases of severe impurity are caused by ailment or other circumstances beyond his control and, as a result, they do not necessarily preclude a sense of reverence and awe as he studies Torah. This, however, is not the case with regard to impurity resulting from a seminal emission, which usually comes about due to frivolity and a lack of reverence and awe. Therefore, it is inappropriate for one who experiences a seminal emission to engage in matters of in Torah.

However, there are many opinions concerning the precise parameters of the Torah matters prohibited by this decree. Rabbi Yosei says: One who experiences a seminal emission studies mishnayot that he is accustomed to study, as long as he does not expound upon a new mishna to study it in depth. Rabbi Yonatan ben Yosef says: He expounds upon the mishna but he does not expound upon the Gemara, which is the in-depth analysis of the Torah. Rabbi Natan ben Avishalom says: He may even expound upon the Gemara, as long as he does not utter the mentions of God’s name therein. Rabbi Yoḥanan the Cobbler, Rabbi Akiva’s student, says in the name of Rabbi Akiva: One who experiences a seminal emission may not enter into homiletic interpretation [midrash] of verses at all. Some say that he says: He may not enter the study hall [beit hamidrash] at all. Rabbi Yehuda says: He may study only Hilkhot Derekh Eretz. In terms of the problem raised above, apparently Rabbi Yehuda considers the legal status of the blessings to be parallel to the legal status of Hilkhot Derekh Eretz, and therefore one may utter them orally.

Further elaborating on the issue of Torah study while in a state of impurity, it was taught in a baraita that Rabbi Yehuda ben Beteira would say: Matters of Torah do not become ritually impure and therefore one who is impure is permitted to engage in Torah study. He implemented this halakha in practice. The Gemara relates an incident involving a student who was reciting mishnayot and baraitot hesitantly before the study hall of Rabbi Yehuda ben Beteira. The student experienced a seminal emission, and when he was asked to recite he did so in a rushed, uneven manner, as he did not want to utter the words of Torah explicitly. Rabbi Yehuda said to him: My son, open your mouth and let your words illuminate, as matters of Torah do not become ritually impure, as it is stated: “Is not my word like fire, says the Lord” (Jeremiah 23:29). Just as fire does not become ritually impure, so too matters of Torah do not become ritually impure. (Sefaria.com translation)

Too often we don’t listen or learn from somebody who is different than us, who doesn’t believe like us, or doesn’t observe like us. I appreciate the openness of Rabbi Yehuda ben Beteira that reaffirms that we can learn something holy from everybody no matter what the person’s status or religious bent. Ben Zoma in Pirkei Avot is right. “Who is wise? One who learns from everyone.”(4:1)

Mad dogs and Enlishmen stand out in the noon day sun

I wrote this entry one day before my bicycle accident that sent me to Hadassah Hospital for one month. My recovery has been ongoing for I haven’t stopped going to therapy. In fact, on February 4, 2020 I’m having hand surgery, a tendon transplant for my thumb that was damaged on my fall.

I just realized that I never published it; consequently, I’m publishing it now.

Today was the first day of the ride and we are in the middle of a Hamsin or heat wave.The temp depending upon whom you talked to was between 104-106 degrees F with radiant off the highway up to 112 degrees. I was dragging the whole time and I couldn't understand why. I rode 24 miles out of 25 to lunch and I was always the very last person. I had to stop that one mile before liunch and hop onto the bus because I just couldn't go any further.  I had a charlie horse in each leg. Whe the person hung up my bike on the bike rack he told me that my back break was stuck.  I was riding on my breaks the whole way meaning I was working 3 times as hard as anybody else and that was the reason I was traveling at around 6 mph! Another perosn said he remembered me from the last trip and how I used to run and now I was the very last person!  Because of the heat , he didn't put 2 and 2 together. My riding was over for the day.  Tomorrow isn't supposed to be so hot.

After lunch we went to the Moshav Nitivay Asaarah, The way of the 10, named in honor of 10 soldiers hwo died defending tghe area. Originally the settlerss were in Yamit and when the government returned the Sinai to Egypt, they moved and created this Moshav.  It is ther closest Israeli settlement to Gaza.  There are two massive concrete walls protecting it from snipers. They are so close to the border when a rocket is shot form Gaza over the walls, the residents have 5 seconds to get to a shelter!

The white rabbit exclaimed, "I'm late, I'm late for very important date"

I’m not the type of person who arrives late to an appointment. I always like to arrive a couple moments early. Even when I was not a rabbi, you could depend upon me being in shul before services begin. The only exception was when I was a student and davened at JTS. I regularly attended morning services at school before breakfast and classes. I never wanted to lead services because I was very self-conscious. Dr. Saul Lieberman, one of the greatest Talmudist in the 20^th century, was the Rabbi of the synagogue and he intimidated me. I was afraid to make a reading mistake in front of him. Secondly, I’ve never been known as a great singer. In fact, I say, “When it comes to singing, my congregation pays me hush money!” One day I entered the Seminary’s chapel for morning services five minutes early. To my surprise my friend Ed Friedman was davening at the Amud and was already at Baruch Sheamar because Dr. Lieberman told him to start leading services. At that juncture there were only three people in the shul, Dr. Lieberman, Ed, and me. I realized that if I didn’t want to leave services, I had to make a point of arriving late.

I can set my watch according to the arrival of my congregants. I know who will arrive on time, who will arrive in time for the Torah service, and who will arrive in time for the sermon. Today’s daf TB Berachot 21 discusses what should a person do when he arrives late to the synagogue. If the congregation is reciting the Amidah, should he try to catch up?  There is a machloket, a disagreement between Rabbi Huna and Rabbi Yehoshua ben Levi when a person should wait to start his Amidah.

Rav Huna said: One who did not yet pray and enters a synagogue and found that the congregation is in the midst of reciting the Amida prayer, if he is able to begin and complete his own prayer before the prayer leader reaches the blessing of thanksgiving [modim], he should begin to pray, and, if not, he should not begin to pray. Rabbi Yehoshua ben Levi said: If he is able to begin and complete his prayer before the prayer leader reaches sanctification [kedusha], then he should begin to pray. If not, then he should not begin to pray.

The Gemara clarifies: With regard to what do they disagree? The basis for their dispute is that one Sage, Rav Huna, holds: An individual is permitted to recite kedusha on his own, so he need not insist on reciting it along with the prayer leader; and the other Sage, Rabbi Yehoshua ben Levi, holds that an individual may not recite kedusha alone, and, therefore he is required to complete his prayer before the communal prayer leader reaches kedusha.

After a discussion why we need a minyan to recite the kedusha, the Gemara says And, in any case, everyone agrees that one may not interrupt his prayer in order to respond to kedusha. However, a dilemma was raised before the Sages of the yeshiva: What is the ruling? Is one permitted to interrupt his prayer in order to recite: “May His great name be blessed” in kaddish? When Rav Dimi came from Eretz Yisrael to Babylonia, he said: Rabbi Yehuda and Rabbi Shimon, disciples of Rabbi Yoḥanan, said: One may not interrupt his prayer for anything, except for: “May His great name be blessed,” as even if one was engaged in the exalted study of the Act of the Divine Chariot [Ma’aseh Merkava an early form of mysticism] (see Ezekiel 1) he stops to recite it. However, the Gemara concludes: The halakha is not in accordance with his opinion. (Sefaria.com translation)

So what should you do? According to theShlchan Aruch, Orech Chayim 109:1 the person who enters a synagogue and finds that the community is davening the Amidah, if he can finish his Amidah before the shaliach tzibur, the person leading services, reaches the kedusha, he should daven. If not- he should wait. The law is decided according to Rabbi Yehoshua ben Levi, who was greater than Rabbi Huna. Rabbi Adda bar Ahava teaching and today’s daf also supports Rabbi Yehoshua ben Levi.

Nevertheless if a person arrives later than the kedusha he needs to see whether he will be able to recite Modim, a prayer near the end of the Amidah, with the congregation. If he can’t conclude his prayers before Modim, he should wait to begin his personal prayers until afterwards. Rashi explains the reason why he should wait until after Modim. When the entire congregation is bowing before God with reverence and the individual who came late isn’t bowing, it looks like he is denying God to whom everybody else is reverently bowing.

Speaking on behalf of all rabbis and cantors, try to make every effort to come on time for often we don’t have a minyan at the beginning of services.

A look back at the ordination of women debate TB Berachot 20

Today's learning is dedicated to my mother Betty Greene on her yahrzeit.

Back in the late 1980s the Conservative Movement debated whether or not halachicly women could be rabbis. In 1988 the Jewish Theological Seminary published the book The Ordination of Women as Rabbis: Studies and Responsa edited by Simon Greenberg. Today’s daf TB Berachot 20 was at the center of the debate.

Rabbi Joel Roth, my very first Talmud teacher when I was an undergrad at JTS, discusses in his paper amongst many things the status of women vis-à-vis the mitzvot from which they are legally exempt. The Mishnah begins by enumerating what women, slaves, and minors are exempt from observing. The list includes the recitation of the Shema and the wearing of tefillin. Nevertheless, the Mishnah says that women, slaves, and minors are obligated to recite the Amidah, have mezzuzot, and recite Grace after Meals. The Gemarra explains why women are exempt.

With regard to the mishna’s statement that women are exempt from the recitation of Shema, the Gemara asks: That is obvious, as Shema is a time-bound, positive mitzva, and the halakhic principle is: Women are exempt from any time-bound, positive mitzva, i.e., any mitzva whose performance is only in effect at a particular time. Shema falls into that category as its recitation is restricted to the morning and the evening. (sefaria.com translation)

A person can fulfill another person’s obligation by reciting the prayer with the listener saying, “Amen.” A classic example of this is Kiddush Friday night. One person recites kiddush for everybody around the table and fulfills their obligation of kiddush when they respond “Amen.” The rabbis understood that the reciter and the listener have to have the same level of obligation to act as an agent. Ravina raises a question how can women who don’t have the same level of obligation as men to say Grace after Meals and behalf a man.

Ravina said to Rava: We learned in the mishna that women are obligated in the mitzva of Grace after Meals. However, are they obligated by Torah law or merely by rabbinic law? What difference does it make whether it is by Torah or rabbinic law? The difference is regarding her ability to fulfill the obligation of others when reciting the blessing on their behalf. Granted, if you say that their obligation is by Torah law, one whose obligation is by Torah law can come and fulfill the obligation of others who are obligated by Torah law. However, if you say that their obligation is by rabbinic law, then from the perspective of Torah law, women are considered to be one who is not obligated, and the general principle is that one who is not obligated to fulfill a particular mitzva cannot fulfill the obligations of the many in that mitzva. Therefore, it is important to know what is the resolution of this dilemma. (Sefaria.com translation)

In his paper Rabbi Roth shows the plurality of rabbinic opinions from the most stringent of those who say women may not be permitted to fulfill positive time bound commandments to those rabbinic authorities who permit women to take upon themselves the obligation to fulfill positive time bound mitzvot. He concludes his first section of the paper “by noting that it is possible to assume there could be for potential categories of women.

1. Those who reaffirm the traditional exemption from positive time bound commandments and generally refrain from observing those mitzvot from which women are legally exempt.

2. Those who would reaffirm the traditional exemption from positive time bound mitzvot, but choose sporadically to observe some of them or all of them without viewing their own observance as obligatory in any way.

3. Those who would reaffirm their exemption from mitzvot, but voluntarily accepts themselves as obligatory, with failure to comply with those mitzvot considered a sin. Were woman to adopt such a practice, but without proviso that failure to observe is sinful, she would be a member of category 2.

4. Those who, though recognize themselves to be legally exempt, would accept upon themselves as obligatory the observance of all mitzvot from which women are legally exempt, with failure to comply with any of those mitzvot to be considered a sin. Should a woman choose to do so, but reject the notion of sin is the consequence of noncompliance, she too, would stand legally will in category 2.

We have, we hope, made it abundantly clear that the obligatory status of voluntary observance must be taken very seriously if it is to have the legal status of obligation. That seriousness is reflected in the recognition that, for that woman there is no viable option to compliance with the norms. That, in traditional terms, means the recognition of sin is the consequence of noncompliance.” (Page 148)

In Rabbi Roth’s view women may certainly become rabbis and act as an agent for her congregants if they accepts upon themselves all the commandments like every other male Conservative Rabbi. Whether you agree with him or not, his position paper is a great example how the Conservative Movement doesn’t treat Jewish law as static, but as a living organism that can grow and change organically.

In case you’re wondering how the gemarra resolves the above dilemma, here is the Talmud’s solution.

And according to your reasoning, is a minor obligated by Torah law to perform mitzvot? Everyone agrees that a minor is exempt by Torah law, yet here the baraita said that he may recite a blessing on behalf of his father. There must be another way to explain the baraita. With what we are dealing here? With a case where his father ate a quantity of food that did not satisfy his hunger, a measure for which one is only obligated by rabbinic law to recite Grace after Meals. In that case, one whose obligation is by rabbinic law can come and fulfill the obligation of another whose obligation is by rabbinic law. (sefira.com translation)

Watch what comes out of your mouth TB Berachot 19

Today’s daf TB Berachot 19 spends a lot of time proving that one should not speak ill of the dead especially if they are a Torah scholar. The rabbis excommunicated Akavya ben Mahalel because he spoke despairingly of Shemaya and Avtalon. This particular story could serve as a loose precedent today.

What is the source for one who speaks disparagingly after the biers of Torah scholars? As we learned in the mishna: Akavya ben Mahalalel would say: In the case of a woman whose husband suspects her of adultery, who was warned by her husband not to seclude herself with another man and she did not listen (see Numbers 5), the court does not administer the bitter water potion of a sota to a convert or an emancipated maidservant. And the Rabbis say: The court administers the bitter water potion to them. And the Rabbis said to him as proof: There is the story of Kharkemit, an emancipated maidservant in Jerusalem, and Shemaya and Avtalyon administered her the bitter waters. Akavya ben Mahalalel said to the Sages: That is no proof. Shemaya and Avtalyon, who were also from families of converts, required the maidservant to drink the potion because she was like them [dugma]. And since Akavya ben Mahalalel cast aspersion on the deceased Torah scholars, he was ostracized and died while he was still under the ban of ostracism. And in accordance with the halakha with regard to one who dies while under a ban of ostracism, the court stoned his coffin. Apparently, one who deprecates a deceased Torah scholar is sentenced to ostracism. (Sefaria.com translation)

The case of Akvya ben Mahalel resonated with me because it reminded me when candidate Trump attacked Judge Gonzalo Curiel based on his heritage. The judge, Gonzalo Curiel, first entered the Trump political story long before the President came to the White House, back when Curiel got a class-action lawsuit in 2016 concerning students who said they had been defrauded by Trump University. 

During the campaign one of Trump’s campaign promises was to build a wall on the Mexican American border to prevent undocumented Mexicans from entering the country. He called these Mexicans criminals. “When Mexico sends its people, they’re not sending their best,” he said. “They’re not sending you. They’re not sending you. They’re sending people that have lots of problems, and they’re bringing those problems with us. They’re bringing drugs. They’re bringing crime. They’re rapists. And some, I assume, are good people.”

Because of his statements about Mexicans Trump said Curiel was not going to be impartial because he was "Mexican."  Curiel works in the Southern District of California but was born in Indiana.

Trump's attacks on Curiel weren't a one-off thing, either. They were repeated and sustained and mean. "I have a judge who is a hater of Donald Trump, a hater. He's a hater," Trump said in San Diego in May of 2016, kicking off the controversy.

Trump's comments led to accusations of racism, including from Republicans. Condemnation of comments made by Donald Trump about a federal judge reached the heights of the national Republican leadership when then U.S. House Speaker Paul Ryan rebuked the GOP's presumptive presidential nominee on June 7, 2016. "I disavow these comments," the Wisconsin Republican said. "Claiming a person can’t do the job because of their race is sort of like the textbook definition of a racist comment. I think that should be absolutely disavowed. It’s absolutely unacceptable."

The case was ultimately settled after Trump won the White House.

We have always believed in the power of speech. God created the entire universe by speaking those 10 utterances found in the very first chapter of Genesis. Because we are created in God’s image, we too can create worlds with our thoughtful speech, or destroy worlds with our thoughtless speech. Words can heal, words can hurt.  We must distance ourselves from mean, cruel, and false words because of the damage they wreck in their wake. Kind and gentle words are like spun gold: they surely enrich the world and make it a more beautiful place in which to live. They enhance our relationships with one another and they bring peace. Consequently, we should never speak despairingly about anybody whether he or she is a Torah scholar, a modern judge, or just an ordinary person and whether he or she is dead or alive.

What dthe dead know have in common with the 1990 movie Ghost? TB Berachot 18

According to today’s daf TB Berachot 18 a mourner and those attending the deceased before burial are freed from the obligation from the recitation of the Shema, the Amidah, tefillin, and all other positive time bound commandments exactly for the same reason a groom on the night of his wedding is free from all those mitzvot. The mourner and the groom are so involved in those mitzvot, they cannot concentrate appropriately on their prayers.

The rabbis want to know do the dead know was happening on earth after they pass away. The Gemara tells several stories of people talking to the deceased or overhearing the dead talk amongst themselves to prove that dead know what’s going on.  One story reminded me of the scene from the 1990 movie Ghost starring Patrick Swayze, Demi Moore, and Whoopie Goldberg. Goldberg plays the psychic Oda Mae who after meeting Swayze’s character Sam can actually see and talk to ghosts. A woman named Ortisha wants Oda Mae to contact her husband Orlando to find out where he left the missing insurance policy. Perhaps the screenwriter got the idea for this scene from today’s daf.  

The Gemara cites another proof: Come and hear, as it is told: They would deposit the money of orphans with Shmuel’s father for safekeeping. When Shmuel’s father died, Shmuel was not with him, and did not learn from him the location of the money. Since he did not return it, Shmuel was called: Son of him who consumes the money of orphans. Shmuel went after his father to the cemetery and said to the dead: I want Abba. The dead said to him: There are many Abbas here. He told them: I want Abba bar Abba. They said to him: There are also many people named Abba bar Abba here. He told them: I want Abba bar Abba, the father of Shmuel. Where is he? They replied: Ascend to the yeshiva on high. Meanwhile, he saw his friend Levi sitting outside the yeshiva, away from the rest of the deceased. He asked him: Why do you sit outside? Why did you not ascend to the yeshiva? He replied: Because they tell me that for all those years that you didn’t enter the yeshiva of Rabbi Afes, and thereby upset him, we will not grant you entry to the yeshiva on high.

Meanwhile, Shmuel’s father came and Shmuel saw that he was crying and laughing. Shmuel said to his father: Why are you crying? His father replied: Because you will come here soon. Shmuel continued and asked: Why are you laughing? His father replied: Because you are extremely important in this world. Shmuel said to him: If I am important, then let them grant Levi entry to the yeshiva. And so it was that they granted Levi entry to the yeshiva.

Shmuel said to his father: Where is the orphans’ money? He said to him: Go and retrieve it from the millhouse, where you will find the uppermost and the lowermost money is ours, and the money in the middle belongs to the orphans. Shmuel said to him: Why did you do that? He replied: If thieves stole, they would steal from our money on top, which the thief would see first. If the earth swallowed up any of it, it would swallow from our money, on the bottom. (Sefaria translation)

Even though you might not believe in ghosts, our tradition teaches us that we must treat the dead with dignity. Today’s Gemara relates that Rabbi Ḥiyya and Rabbi Yonatan were walking in a cemetery and the sky-blue string of Rabbi Yonatan’s ritual fringes was cast to the ground and dragging across the graves. Rabbi Ḥiyya said to him: Lift it, so the dead will not say: Tomorrow, when their day comes, they will come to be buried with us, and now they are insulting us. (Sefaria.com) if we treated the dead with great respect, how much more so should we treat the living with great respect!

In honor of Martin Luther King Jr day TB Berachot 17

Today is Martin Luther King Jr. day. Martin Luther King, Jr. Day was enacted as a day for Americans to join together to commit to freedom and equality for all. On 28 August in 1963, Dr. Martin Luther King, Jr. spoke these immortal words to a crowd of over 200,000 people who had gathered for the now historic march on Washington to demand an end to racial segregation in the USA, and for equality in jobs and civil rights. “I have a dream that my four children will one day live in a nation where they will not be judged by the color of their skin, but by the content of their character.”

Although today’s daf TB Berachot 17 does not deal with equality and civil rights because they were not value concepts back then, the rabbis understood that each and every one of us has inherent dignity no matter who we are and what we do because each human being is created in God’s image. The Gemarra helps us begin to contemplate how far we’ve come to create a society which lives up to Martin Luther King Jr.’s aspirations for our nation and how far we yet have to go to reach “The Promised Land.” (The conclusion of his famous Promised Land speech delivered in support of the striking sanitation workers at Mason Temple in Memphis, TN on April 3, 1968-the day before he was assassinated.)

The Sages in Yavne were wont to say:
I who learn Torah am God’s creature and my counterpart who engages in other labor is God’s creature.
My work is in the city and his work is in the field.
I rise early for my work and he rises early for his work.
And just as he does not presume to perform my work, so I do not presume to perform his work.
Lest you say: I engage in Torah study a lot, while he only engages in Torah study a little, so I am better than he,
it has already been taught:
One who brings a substantial sacrifice and one who brings a meager sacrifice have equal merit,
as long as he directs his heart towards Heaven (Rav Hai Gaon, Arukh).

Abaye was wont to say:
…One must fulfill the verse: “A soft answer turns away wrath” (Proverbs 15:1)
and take steps to increase peace with one’s brethren and with one’s relatives,
and with all people, even with a non-Jew in the marketplace, despite the fact that he is of no importance to him and does not know him at all (Me’iri),
so that he will be loved above in God’s eyes,
pleasant below in the eyes of the people,
and acceptable to all of God’s creatures.

Tangentially, the Gemara mentions that they said about Rabban Yoḥanan ben Zakkai that no one ever preceded him in issuing a greeting, not even a non-Jew in the marketplace, as Rabban Yoḥanan would always greet him first. (Sefaria.com translation)

There’s much work yet to be done to create a society where people are judged not by the color of the skin but by the content of their character. We should not despair that the work is too hard or too difficult. “Rabbi Tarfon used to say: It is not for you to complete the task, but neither are you free to stand aside from it.” (Avot 3: 21)

What do you really need to pray for? TB Berachot 16

Day day There are two aspects of Jewish prayer. Keva is the fixed form, framework, and words of our prayers there found in our siddur. Kavannah are those spontaneous prayers that come from the heart. Both are important to prayer is to be meaningful. That’s why in today’s daf TB Berachot 16 (-17a) shared the personal prayers of rabbis after they have davened the Amidah.

The Gemara describes how after Rabbi Elazar concluded his prayer, he said the following additional prayer:
May it be Your will, Lord our God,
to cause to dwell in our lot love and brotherhood, peace and friendship.
And may You make our borders rich in disciples
and cause us to ultimately succeed, that we will have a good end and hope.
And may You set our portion in the Garden of Eden,
and may You establish for us a good companion and a good inclination in Your world.
And may we rise early and find the aspiration of our hearts to fear Your name,
and may the satisfaction of our souls come before You, i.e., may You hear our prayers that we may have spiritual contentment in this world for the best.

Similarly, the Gemara recounts that after Rabbi Yoḥanan concluded his prayer, he said the following additional prayer:
May it be Your will, Lord our God,
that You look upon our shame and behold our plight,
that You clothe Yourself in Your mercy,
and cover Yourself with Your might,
that You wrap Yourself in Your loving-kindness,
and gird Yourself with Your grace,
and may Your attributes of goodness and humility come before You

Similarly, after Rabbi Zeira concluded his prayers he said the following additional prayer:
May it be Your will, Lord our God,
that we not sin or shame ourselves,
and that we not disgrace ourselves before our forefathers,
in the sense that our actions should not disgrace the actions of our forefathers.

After Rabbi Ḥiyya prayed he said the following:
May it be Your will, Lord our God,
that Your Torah should be our vocation,
and may our heart not become faint nor our eyes dim.

After his prayer, Rav said the following:
May it be Your will, Lord our God,
that You grant us long life, a life of peace,
a life of goodness, a life of blessing,
a life of sustenance, a life of freedom of movement from place to place, where we are not tied to one place,
a life of dread of sin, a life without shame and disgrace,
a life of wealth and honor,
a life in which we have love of Torah and reverence for Heaven,
a life in which You fulfill all the desires of our heart for good.

After his prayer, Rabbi Yehuda HaNasi said the following:
May it be Your will, Lord our God, and God of our forefathers,
that You save us from the arrogant and from arrogance in general,
from a bad man, from a bad mishap,
from an evil instinct, from a bad companion,
from a bad neighbor, from the destructive Satan,
from a harsh trial and from a harsh opponent,
whether he is a member of the covenant, a Jew,
or whether he is not a member of the covenant.

After his prayer, Rav Safra said the following:
May it be Your will, Lord our God, that You establish peacein the heavenly entourage [pamalia] of angels each of whom ministers to a specific nation (see Daniel 10), and whose infighting causes war on earth;
and in the earthly entourage, the Sages,
and among the disciples engaged in the study of Your Torah,
whether they engage in its study for its own sake or not for its own sake.
And all those engaged in Torah study not for its own sake,
may it be Your will that they will come to engage in its study for its own sake.

After his prayer, Rabbi Alexandri said the following:
May it be Your will, Lord our God,
that You station us in a lighted corner and not in a darkened corner,
and do not let our hearts become faint nor our eyes dim.
Some say that this was the prayer that Rav Hamnuna would recite, and that after Rabbi Alexandri prayed, he would say the following:
Master of the Universe, it is revealed and known before You
that our will is to perform Your will, and what prevents us?
On the one hand, the yeast in the dough, the evil inclination that is within every person;
and the subjugation to the kingdoms on the other.
May it be Your will
that You will deliver us from their hands, of both the evil inclination and the foreign kingdoms,
so that we may return to perform the edicts of Your will with a perfect heart.

After his prayer, Rava said the following:
My God, before I was created I was worthless,
and now that I have been created it is as if I had not been created, I am no more significant.
I am dust in life, all the more so in my death.
I am before You as a vessel filled with shame and humiliation.
Therefore, may it be Your will, Lord my God, that I will sin no more,
and that those transgressions that I have committed,
cleanse in Your abundant mercy;
but may this cleansing not be by means of suffering and serious illness, but rather in a manner I will be able to easily endure.
And this is the confession of Rav Hamnuna Zuti on Yom Kippur.

When Mar, son of Ravina, would conclude his prayer, he said the following:
My God, guard my tongue from evil and my lips from speaking deceit.
To those who curse me let my soul be silent
and may my soul be like dust to all.
Open my heart to Your Torah,
and may my soul pursue your mitzvot.
And save me from a bad mishap, from the evil inclination,
from a bad woman, and from all evils that suddenly come upon the world.
And all who plan evil against me,
swiftly thwart their counsel, and frustrate their plans.
May the words of my mouth and the meditation of my heart find favor before You,
Lord, my Rock and my Redeemer. (sefira.com translation)

I can’t help but notice how different and personal each of these rabbis’ prayers. When we daven today our challenge is twofold. We shouldn’t rush through our prayers just to get them over with and we should add our own spontaneous prayers from the heart each and every time we pray. If the great rabbis Talmud felt the need to pour out their hearts, so can we follow their example and make our own prayers even more meaningful and heartfelt.

What do Jews believe about the afterlife? TB Berachot 15

“What do Jews believe about the afterlife?” was the question a Northampton, MA ecumenical church study group asked. My friend and colleague Rabbi Ed Friendman couldn’t lead the session about Judaism so he asked me to take his place. Like many other theologial questions there is no one Jewish answer to what Jews believe about heaven and hell..

Thw authors of the Bible didn’t know of an afterlife at all. The dead go to a place called Sheol. We’re not sure what happened there in that hollowed out space except “The dead can not praise the Lord, nor any who go down in silence. But we (meaning the living) will bless the Lord now and forever. (Psalm 115: 17-8)

Rabbinic Judaism introduced the idea of the world to come and gehenom (Hell). There are as many ideas as there are rabbis. Certainly Rambam has a different concept of heaven and hell than the kabbalists and modern liberal theologians. Rabbi Rifat Sonsino wrote a wonderful book “What Happens After I die?” which discusses all the possibilities. You could check ot Louis Jacobs book “A Jewish Theology.” You might be interested in Rabbi Neil Gillman’s book “The Death of Death: Ressurection and the Immortality of the Soul.”

Back to my story. I stood quietly thinking how I was going to explain the plethora of ideas about Jewish ideas of the afterlife. I began saying that “There are lots of concepts of heaven and hell because nobody has ever died and come back”. Looking out at all those Christians I emmened my statement saying that “Nobody we know…. “Thank God, they laughed.

Apparently the rabbis in the Talmud had different views whether they could find a reference to the afterlife in the Torah In today’s daf TB Berachot 15b I found this discussion:

“Incidental to citing one statement by this combination of Sages, the Gemara cites another statement in their name: And Rabbi Tavi said that Rabbi Yoshiya said: What is meant by that which is written: “There are three that are never satisfied…the grave and the barren womb” (Proverbs 30:15–16)? We have to ask: What does a grave have to do with a womb? Rather, this juxtaposition comes to tell you: Just as a womb takes in and gives forth, so too a grave takes in and gives forth with the resurrection of the dead. And is this not an a fortiori inference: Just as the fetus is placed into the womb in private, and the baby is removed from it with loud cries at childbirth; the grave into which the deceased is placed with loud cries of mourning at burial, is it not right that the body should be removed with loud cries? From this verse there is a refutation to those who say that there is no Torah source for the resurrection of the dead.” (Sefaria.com translation)

What do I believe? I believe what Dr. Louis Finklestein, former Chancellor of JTS, said once, “If there is heaven, wonderful. If there isn’t, I can learn to live without it.”

Rabbi Yehudah coming to my rescue

Today’s daf TB Berachot 14 resolves a problem I have in the synagogue. Instead of sitting on the bimah throughout the entire service, I choose to sit right by the door to the sanctuary through the fifth Aliyah to the Torah. (I ascend the bimah before the sixth aliyah in order to lead the prayer for the ill.) I changed my seat because I want to collapse the distance between me and my congregants, greet them warmly, and tell them where we are in the service, and on what page we’re on in the siddur or Humash, the prayer book or the Pentateuch.

According to halachah there are times when we shouldn’t interrupt the performance of the mitzvah or a prayer. This interruption is called a “hefsek” in Hebrew. For example, if one says the blessing over bread, he/she needs to take a bite of the bread before doing anything else. When we daven there shouldn’t be hefsek from Barachu through the Amidah. How can I act as an usher and greet people, if I’m not allowed to have an interruption in my own davening.

“The Gemara remarks: This version of the dispute was also taught in a baraita: One who is reciting Shema and happens upon his teacher or one who is greater than he, at the breaks between the paragraphs he may greet him due to respect and, needless to say, he may respond. And in the middle of each paragraph, he may greet another due to fear and, needless to say, he may respond. This is the statement of Rabbi Meir. Rabbi Yehuda says: In the middle of each paragraph one may greet due to fear and respond due to respect. And in the breaks between the paragraphs one may greet due to respect and respond with a greeting to any person. The proposed additions to the mishna appear in the version of the dispute cited in the baraita.” (Sefaria.com translation)

I have answer my answer to my dilemma. I can honestly say that I respect everybody who comes to my synagogue because I can learn something from him/her no matter who he/she is and what his/her background is. Basing myself upon Rabbi  Yehudah view, if you come to shul this Shabbat or any Shabbat I shall be happy greet you in between the paragraphs and help you in any way and how much more so if you beat me to the punch and greet me first!