Getting ready for Revelation TB Shabbat 86

Because of the Mishnah on TB Shabbat 86a, a discussion ensues when does a woman become ritually ready after she discharges semen. Rabbi Eliezer Ben Azaria holds two days. Rabbi Yishmael requires three days. Rabbi Akiva demands a full 60 hours. Finally the sages holds a woman needs to wait 72 hours. Everybody agrees that a man needs to wait until the semen is dry. Depending upon how long a person needs to wait will determine when that person goes to the mikvah. This debate has a direct impact on the episode concerning Revelation upon Mount Sinai. The Israelites had to become ritually ready to receive the 10 utterances (עשרת הדברות mistakenly translated as the 10 Commandments). “The Lord said to Moses, ‘Go to the people and warn them to stay pure today and tomorrow. Let them wash their clothes. Let them be ready for the third day; from the third day the Lord will come down, the sight of all the people, and Mount Sinai.’” (Exodus 19: 10-11). According to tradition Revelation was on Shabbat.

To understand today’s daf TB Shabbat 86b, one must first know about the two step process of becoming ritually ready. The first step is immersing oneself in a mikvah. The second step is waiting for the next night to arrive before one is completely ritually ready. The in between stage between step one and step two is called tivul yom, טיבול יום.

“The Gemara asks: Didn’t some of the people have status of those who immersed themselves during the day when they received the Torah? Some of the women immersed themselves on Shabbat evening to purify themselves from the discharge of semen. Even after immersion, the purification process is not complete until sunset. It was Abaye bar Ravin and Rav Ḥanina bar Avin who both said in response: The Torah was given to those who immersed themselves during the day, and that in no way diminishes the magnitude of the revelation. The Gemara relates that Mareimar sat and stated this halakha. Ravina said to Mareimar: Did you say that the Torah was actually given to those who immersed themselves during the day, or did you say that it was fit to be given to those who immersed themselves during the day, but, in reality, it was not? He said to him: I said that the Torah was fit to be given, but in actuality the nation was ritually pure, and the women did not discharge semen on the third day

“The Gemara asks: And let them immerse during twilight on Shabbat eve and receive the Torah just after that during twilight. Why was it necessary to delay revelation until Shabbat morning? Rabbi Yitzḥak said that the verse said in that regard: “From the first, I did not speak in concealment” (Isaiah 48:16). God did not give the Torah under the cloak of night, but rather in the light of day. The Gemara asks: And let them immerse themselves on Shabbat morning and receive the Torah on Shabbat morning. In that case, according to all opinions, the period of separation could have begun one twelve-hour period later. Rabbi Yitzḥak said: This was not done so that there would not be a situation where these, one segment of the people, would be going to receive the Torah while those, another segment of the people, would be going to immerse themselves. Optimally, the entire nation should go to receive the Torah together. .” (Sefaria.org translation)

The rabbis emphasized that the entire people were ritually ready and were altogether to receive the Torah on Shavuot. But that’s not the end of the story. Tomorrow’s daf has more to say on this topic. As my sons would say, “To be continued.”

A planting meditation TB Shabbat 84-85

When it comes to studying Torah, I rarely believe in coincidences. Over the two day holiday of Shavuot which not only celebrates the Revelation Mount Sinai but also rejoices in the harvest of the first fruits, בִּכּוּרִים, my daf yomi journey took me to the laws of planting a garden. According to Leviticus 19:19 we are forbidden to sow our fields with two different kinds of seeds. This is just one aspect of forbidden mixtures kil’ayim, כלאים. The very end of TB Shabbat 84b and all of TB Shabbat 85 tries to figure out how one can maximize the number of produce a 6 x 6 handbreadths garden bed without violating the prohibition of kil’ayim.

MISHNA: The Gemara continues to discuss an additional halakha based on a biblical allusion. From where is it derived that in a garden bed that is six by six handbreadths, that one may plant five different types of seeds in it? He may do so without violating the prohibition of sowing a mixture of diverse kinds of seeds in the following manner. One sows four types of plants on each of the four sides of the garden bed and one in the middle. There is an allusion to this in the text, as it is stated: “For as the earth brings forth its growth, and as a garden causes its seeds to grow, so will the Lord God cause justice and praise to spring forth before all the nations” (Isaiah 61:11). Its seed, in the singular, is not stated; rather, its seeds, written in the plural. Apparently, it is possible that several seeds may be planted in a small garden.

God commands us to be holy for He is holy as is written, “You shall be holy, for I, the Lord your God, and holy.” (Leviticus 19:2) The law of kil’ayim focuses on the idea of holiness of God which human beings must create in their own lives. The noted anthropologist Mary Douglas in her book Purity and Danger defines holiness for the Israelites in chapter 3 “The Abominations of Leviticus.” Although the root of kadosh, קדוש, means separateness, what emerges from a close study of the texts is “To be holy is to be whole, to be one; holiness in unity, integrity, perfection of the individual and of the kind.” (Page 54)

The laws of kil’ayim would have been like a sign which at every planting inspired meditation on the oneness, purity and completeness of God.

You won’t want to miss a day! TB Shabbat 83

Shavuot is the holiday of Revelation. If services would have been held tomorrow, we would have read how Moses went up to the top of Mount Sinai and received the 10 Commandments (Exodus 20). Today daf TB Shabbat 83 ends with a wonderful segue to the celebration of Shavuot because both Rav and Rabbi Yonatan stressed the importance of studying the Torah.

“Rav Yehuda said that Rav said: One should never prevent himself from attending the study hall for even one moment, as this mishna which states that a Jordan ship can become ritually impure (because it is small enough to be carried full or empty of goods on dry land. This boat was typically loaded on shore and then carried and placed into the water as Rabbi Ḥanina ben Akavya explained. See the entire sugiya for greater elaboration. gg) was taught for several years in the study hall, but its reason was not revealed until Rabbi Ḥanina ben Akavya came and explained it.

Following Rav’s statement, the Gemara cites that which Rabbi Yonatan said: One should never prevent himself from attending the study hall or from engaging in matters of Torah, even at the moment of death, as it is stated: “This is the Torah: A person who dies in a tent” (Numbers 19:14). That is an allusion to the fact that even at the moment of death, one should engage in the study of Torah. Reish Lakish said: Matters of Torah only endure in a person who kills himself over the Torah, one who is ready to devote all his efforts to it, as it is stated: “This is the Torah: A person who dies in a tent,” meaning that the Torah is only attained by one who kills himself in its tent.” (Sefaria.org translation)

We are blessed that we live in time when Torah is accessible by all. New translations and commentaries in English are readily available. I highly recommend the one volume Jewish Study Bible which has English commentaries on every book of the Bible by current biblical scholars or the three volume Robert Alter set where he translates and comments on every book of the Bible. The Entire Talmud has been translated with commentary by Rabbi Adin Steinsaltz and published online by Sefaria.org. One may purchase hardcopies by Rabbi Adin Steinsaltz translation and commentary (this version has excellent visual aids to help in the comprehension) as well as the Art Scroll translation and commentary of the entire Talmud.

The Internet has a plethora of sites every imaginable Jewish topic. Right now there are so many classes taught by master teachers and scholars and every Jewish’s imaginable subject free to the public .Here are two sites of previous recorded classes that may catch your imagination https://www.emanuelnyc.org/streickercenter/virtual/ and https://schechter.edu/pre-shavuot-virtual-tikkun/?utm_source=activetrail&utm_medium=email&utm_campaign=SchechterAnalytics@gmail.com. Amongst the many different sites containing articles that might interest you, I recommend myjewishlearning.com and Thetorah.com.

Because we are self- sheltering, we all have plenty of time on our hands. I hope the holiday of Shavuot, the holiday of Revelation, inspires us all to learn Torah each day and experience what our ancestors felt meeting God at the top of Mount Sinai. Once you begin studying Torah each and every day, you won’t want to miss a day of study!

Wearing a mask isn't a mundane matter TB Sabbat 82

With today’s daf TB Shabbat 81 we finish the eighth chapter of our massechet and begins the ninth chapter. The very end of the eighth chapter continues the discussion appropriate bathroom procedures. Rav Huna wants to know why his son Rabba wasn’t going to Rav Hisda’s class.  Rabba complained that wasn’t teaching Torah, but discussing mundane matters like appropriate bathroom procedures. “Rav Huna said to his son Rabba: He is dealing with matters crucial to human life, and you say that he is dealing with mundane matters? Now that I know what you meant, all the more so go before him.” (Sefaria.org translation) In other words, the Torah is ultimately concerned with all aspects of human life which leaves the well-being and health of the individual. I saw too many people including our president flout the CDC’s guidelines to wear face masks in public during the Memorial Day weekend. When a rabbi teaches or sermonizes the very importance of wearing face mask in public to flatten the epidemic curve, he or she is teaching real life Torah.

The ninth chapter takes a break for a while from discussing the laws of Shabbat. For example, it begins with the discussion of the laws of idolatry. On daf TB Shabbat 86b we shall read a famous rabbinic interpretation on what exactly happened at Mount Sinai when God gave us the Torah (after we celebrate the holiday of Shavuot, but in the same ballpark). There must be some type of organic connection to facilitate the memorization of the Gemara.

Tosafot explains the connective tissue between the two chapters. In the very last Mishna in chapter 8, Rabbi Meir supports his halachic decision with a verse from the book of Isaiah. Rabbi Akiva in the very first Mishna of chapter 9 supports his halachic decision with the verse from the book of Isaiah. That’s the connection. I have highlighted both verses with a red font to make this connection visually clear.

“MISHNA (last Mishna in chapter 8): One who carries out a shard of earthenware on Shabbat is liable if it is in a measure equivalent to that which is used to place between one pillar and another when piled on the ground to separate them; this is the statement of Rabbi Yehuda. Rabbi Meir says: In a measure equivalent to that which is used to stoke a fire with it. Rabbi Yosei says: In a measure equivalent to that which is used to hold a quarter of a log in it. Rabbi Meir said: Although there is no proof for the matter, there is a biblical allusion to my opinion, as it is stated: “And He shall break it as a potter’s vessel is broken, smashing it without sparing; and there shall not be found among its pieces a shard to rake fire on the hearth” (Isaiah 30:14). Rabbi Yosei said to him: Is there proof from there? The verse concludes: “And to extract water from the cistern,” indicating that earthenware is significant if it is large enough to hold water.

“MISHNA (first Mishna in chapter 9): Rabbi Akiva said: From where is it derived that idolatry, e.g., a statue of a deity, transmits impurity imparted by carrying even when the person who carries it does not come into contact with it, just as a menstruating woman does? As it is stated: “And you will defile the silver overlays of your statues, and the golden plating of your idols, you will cast them away as you would a menstruating woman [dava], you will tell it, get out” (Isaiah 30:22). Just as a menstruating woman transmits impurity imparted by carrying, so too, idolatry transmits impurity imparted by carrying.” (Sefaria.org translation)

In appreciation of toilet paper TB Shabbat 81

Much of the discussion today’s on daf TB Shabbat 81revolves around the uses of stones to clean oneself after a bowel movement on Shabbat. “Our Sages taught in a baraita with regard to Shabbat: Three sharpened stones may be taken into the bathroom. And what is their measure? Rabbi Meir says: A nut-bulk; Rabbi Yehuda says: An egg-bulk.” (Sefaria.org translation) According to Rashi one begins with the smallest stone, followed by the middle size stone, and finishes with the largest stone. Studying all the ins and outs that people had to do to clean themselves on this page, should give us a greater appreciation of toilet paper. Because we have a greater appreciation of toilet paper, I believe hoarding it during this pandemic is absolutely forbidden. We should buy what we need and allow the next person to buy what he or she needs as well. Who wants to go back to using stones?!

I want to share with you a very interesting Rashi. The Gemara on TB Shabbat 81b wants to know if you can learn from a statement made by Reish Lakish that one is permitted to carry a perforated flowerpot (פָּרְפִּיסָא) on Shabbat. Rashi writes that he found in the Responsa of the Goanim people would make woven baskets out of date fronds for each one of the children in the household. They would fill them with dirt and fertilizer. 22 or 15 days before Rosh Hashanah they would plant Egyptian beans or legumes and would call it parpeesa (פָּרְפִּיסָא). These plants would sprout. Erev Rosh Hashanah each head of the household would wave one of these parpeesa over the head of a child and say seven times “This in place of this. Let this be my exchange, let this be my substitute.” Then they would throw the parpeesa into the river.

Sounds a lot like Kapparot and Tashlich all rolled into one. Could this be the source of our tradition? I don’t know, but this tells us that Jews were doing this custom sometimes between 589 C.E.-1038 C.E.

Dying twice TBShabbat 80

 While discussing the different uses of lime, today’s daf Shabbat 80 recounts a story that warns us how dangerous Jewish mysticism can be. “What is andifa? It is the forehead upon which lime is smeared, not to remove hairs, but to pamper and soften the skin. Thick lime can be used for this purpose. And proof for that is cited from a certain Galilean who happened to come to Babylonia, to whom they said: Stand and teach us the esoteric Act of the Divine Chariot [Ma’aseh Merkava]. He said to them: I will teach it to you as Rabbi Neḥemya taught it to his colleague. And a hornet emerged from the wall and stung him on his forehead [andifi] and he died. Apparently, andifi means forehead. And with regard to the incident itself, they said about him, in a play on words: From his own, that came to him [min dilei da lei]. He was punished for his arrogance in seeking to teach Ma’aseh Merkava publicly.” (Sefaria.org translation)

There has always been strands of Jewish mysticism throughout our history. These strands are different from one another. Too many people inaccurately use the term Kabbalah to designate all forms of Jewish mysticism. Kabbalah is one of the last iterations of Jewish mysticism. Only Kabbalah uses God’s 10 emanations, the sefirot, to understand how God works in this world. Merkava mysticism (whose jumping off point is Ezekiel’s vision of God’s chariot in chapter 1 of his book-gg), the esoteric Act of the Divine Chariot, which lasted about a thousand years can be delineated into “three stages: 1, the anonymous conventicles of the old apocalyptics; 2, the Merkava speculations of Mishnaic teachers who are known to us by name (a group of students of Yochanan ben Zakkai-gg); 3 and the Merkava mysticism of late and post talmudic times, as reflected in the literature which is come down to us.

“One of the chief preoccupations the second and third century gnostics and hermetics: the ascent of the soul from the earth, through the spheres of hostile planet-angels of the cosmos, and its return to his divine home in the ‘fullness’ of God’s light, a return which to the gnostics mind, signified Redemption... Ecstasy there was, in this fundamental experience must have been a source of religious inspiration, but we find no trace of a mystical union between the soul and God. The immense solemnity of their style, the bombast of their magnificent phrases, reflects the fundamental paradox of these hymns (piyutim): the climax of sublimity and solemnity to which the mystic can attain in his attempt to express the magnificence of his vision is also the non plus ultra of vacuousness.” (Major Trends in Jewish Mysticism by Gershom Scholem, page 43-57)

Many of these piyutim have found their way into the traditional High Holiday Machzor as a means to help the davener ascend to God’s Merkava. As the story relates, these esoteric teachings shouldn’t be treated lightly. This Galilean in our story is one of several people to die in conjunction with type mysticism in the Talmud. Many moderns die of boredom during the High Holiday services as many of these piyutim are recited because this type of mysticism no longer resonates because it’s no longer in use. That’s why liberal machzorim have removed them and replaced them with modern readings.

A principal hiding in plain sight TB Shabbat 79

Today’s daf TB Shabbat 79 discusses the stages of tanning a hide.  “Rabbi Ḥiyya bar Ami said in the name of Ulla: There are three hides, i.e., three stages in the process of tanning hides, and at each stage it is known by a different name: Matza, and ḥifa, and diftera. Matza, as per its plain meaning, with no additives… Ḥifa is hide that is salted, and not treated with flour, and not treated with gallnuts… As we learned in the mishna: The measure that determines liability for carrying out animal hide is equivalent to that which is used to make an amulet… Diftera is hide that is salted, and treated with flour, and not treated with gallnuts. And how much is the measure that determines liability for carrying out that hide on Shabbat? The measure that determines liability for carrying it out is equivalent to the amount which is used to write a bill of divorce on it” (Sefaria.org translation)

Diftera can be separated into two parts parchment (klaf קלף) and dokhsostos. When writing on parchment, one writes on the side of the hide that faced the flesh; on dokhsostos, one writes on the side of the hide on which there was hair.

All this serves as the introduction to a very important principle. Ma’alin bakodesh velo moridin

(מעלין בקדש ולא מורידין), one may upgrade to a level of greater sanctity, but not downgrade from a level of greater sanctity. The case in today’s daf deals with the different levels of sanctity of a mezuzah, tefillin, and a Torah scroll. “Similarly, tefillin that became tattered and a Torah scroll that became tattered, one may not make them into a mezuza, despite the fact that identical Torah portions appear in all three. This is prohibited because one does not downgrade from a level of greater sanctity, i.e., a Torah scroll or tefillin, to a level of lesser sanctity, i.e., a mezuza.” (Sefaria.org translation)

This principle also decides the appropriate observance of Hanukkah. There is a disagreement between Bet Shammai and Bet Hillel concerning the lighting of the Hanukkah candles. Bet Shammai says you begin with eight candles the first night and each following night you remove one candle. Bet Hillel teaches you begin with one candle and add a candle each night because Ma’alin bakodesh (מעלין בקדש), one may upgrade to a level of greater sanctity. (TB Shabbat 21b) And that is the correct practice to this very day.

The tax man cometh Shabbat 78

Do you know what the Eiffel Tower is? It is the Empire State building after taxes. Saturday’s daf Shabbat 78 mentions in the Mishnah and then elaborates in the Gemara the prohibition of carrying a tax receipt from one domain to another.

“The Sages taught in a Tosefta: One who carries out a tax receipt on Shabbat before he has shown it to the tax collector, and he still needs it, is liable for carrying out on Shabbat. Once he has shown it to the tax collector he is exempt, as it has no significance. Rabbi Yehuda says: Even once he has shown it to the tax collector he is liable because there will be a time when he needs it. The Gemara asks: What is the practical difference between their opinions? Abaye said: There is a practical difference between their opinions with regard to tax runners. Occasionally, the tax collectors send inspectors after those who already passed the tax audit in order to verify that they indeed paid. In that case, even though one already showed it to the original tax collector, he will be required to produce it again. Rava said: There is a practical difference between their opinions with regard to a senior tax collector and a junior tax collector. Sometimes, when the first tax collector that one encounters is a minor official, he will need to keep the receipt with him and produce it if he encounters a more senior official. Rav Ashi said: There is a difference between them even in a case where there is just one tax collector. Nevertheless, it is to his advantage to keep it in his possession because he needs it to show it to a second tax collector whom he may encounter in the future, as he says to him: Look, I am a man trusted by the tax collector. The document in his possession proves that he is on good terms with the tax authorities.” (Sefaria.org translation)

Tax collectors had a bad reputation in Judea during the Roman occupation. They would pay a fixed sum to the government the taxes due for the privilege of collecting taxes in their area. Not only would they collect more than what was required from the government, they would also sometimes tax nontaxable items. Sometimes they would exempt taxes from friends and other influential people. To make up the difference, they laid a heavier burden on the rest of the population. Tax collectors often became rich. No wonder they were hated. An important source about tax collectors and feelings about them come from the Christian Testament.

Mark 2:15-17 Later, he was having dinner at Levi’s house. Many tax collectors and sinners were also eating with Jesus and his disciples, because there were many who were following him. When the scribes and the Pharisees saw him eating with sinners and tax collectors, they asked his disciples, “Why does he eat and drink with tax collectors and sinners?” When Jesus heard that, he told them, “Healthy people don’t need a physician, but sick ones do. I did not come to call righteous people, but sinners.”

Luke 19:2-8  A man named Zacchaeus was there. He was the director of tax collectors, and he was rich. He tried to see who Jesus was. But Zacchaeus was a small man, and he couldn’t see Jesus because of the crowd. So Zacchaeus ran ahead and climbed a fig tree to see Jesus, who was coming that way. When Jesus came to the tree, he looked up and said, “Zacchaeus, come down! I must stay at your house today.” Zacchaeus came down and was glad to welcome Jesus into his home. But the people who saw this began to express disapproval. They said, “He went to be the guest of a sinner.” Later, at dinner, Zacchaeus stood up and said to the Lord, “Lord, I’ll give half of my property to the poor. I’ll pay four times as much as I owe to those I have cheated in any way.”

Ben Franklin summed it up correctly when he said, “In this world nothing can be said to be certain, except death and taxes.”

Biodiversity in the Talmud TB Shabbat 77

Today’s daf Shabbat 77 teaches us an important environmental Jewish worldview. “Rav Yehuda said that Rav said: Everything that the Holy One, Blessed be He, created in His world, He did not create anything for naught.” (Sefaria.org translation) Everything God has created has a purpose even though we might not see it or understand it right now. We should be very careful not to allow any plant, animal, insect, organism, etc. become extinct without careful and thoughtful consideration. (Of course, I’m not including diseases like polio, smallpox, and even covert 19. We should make these and other diseases extinct by allowing ourselves to be vaccinated against them.) Biodiversity is necessary to support all life on earth, including our own. Let me refer you to this website about the importance of biodiversity. Https://www.globalissues.org/article/170/why-is-biodiversity-important-who-cares

Biodiversity was one of the reasons why God commanded Noah to take two of every kind of species onto the ark so life can be replenished after the flood.

Measure for measure TB Shabbat 76

Today we finish the seventh chapter of massechet Shabbat and begin the eighth chapter with daf TB Shabbat 76. The division of these two chapters here is quite artificial since they are both discussing the absolute minimum amount, in Hebrew shi’ur שיעור, a person needs to carry to violate the prohibition of removing something from one domain to another, הוצאה. This discussion actually begins on the previous page, TB Shabbat 75b.

 “MISHNA: And they stated an additional principle with regard to the halakhot of Shabbat. Anything fit to store, in the sense that it is large enough to make it worthwhile to store for future use, and people typically store items like it, and one carried it out into a prohibited domain on Shabbat, he is liable to bring a sin-offering for that action. And anything not fit to store and people typically do not store items like it, since it is too insignificant to warrant storage, and one carried it out on Shabbat, only the one who stores it is liable. By storing the item, one indicates that the item is significant to him, even though it is not significant for the typical person. Therefore, he alone is liable for carrying it out into a prohibited domain. (TB Shabbat 75b)

This Mishna teaches us the general principles concerning shi’urim (plural of shi’ur). 1, There is an absolute minimum amount. Accidentally carrying less than the shi’ur is forbidden, but one is not liable for sin offering. 2, The shi’ur must have a utilitarian purpose for human beings. 3, The shi’ur depends upon its significance to the average person. 4, There is an element of subjectivity when it comes to the shi’ur. If a person considers the amount significant, but the average person doesn’t, he still is liable for carrying it out into the prohibited domain.

“MISHNA: The mishna lists the measures in which various substances are significant and generally stored. One who carries out straw in a measure equivalent to a cow’s mouthful is liable. The measure that determines liability for etza is equivalent to a camel’s mouthful. Because it is a coarser food, he must carry out a greater amount in order to be liable. The measure that determines liability for ears of grain is equivalent to a lamb’s mouthful. The measure that determines liability for grass is equivalent to a goat’s mouthful, which is smaller than that of a lamb. The measure that determines liability for garlic leaves and onion leaves, if they are moist and fit for human consumption, is equivalent to a dried fig-bulk. A dried fig-bulk is the standard measure for human food. If the garlic leaves and onion leaves are dry, the measure for liability is equivalent to a goat’s mouthful. And none of these substances join together with one another to constitute a measure for liability because they are not equal in their measures.

This Mishna teaches about the different shi’urim based upon different animals. Obviously the larger the animal the larger the shi’ur.

“MISHNA: One who carries out a measure of foods fit for human consumption equivalent to a dried fig-bulk into a domain where carrying is prohibited on Shabbat is liable. And all those foods join together with one another to constitute that amount because they are equal in their measures. This amount is calculated without their shells, and their seeds, and their stems, and their bran, the husk that comes off of the wheat kernel when pounded, and their coarse bran that remains in the flour. Rabbi Yehuda says: None of the shells are calculated, except for the shells of lentils, which join together with the lentils to comprise the measure for liability because they are cooked and eaten with them.” (Sefaria.org translation)

This Mishna teaches that the minimum shi’ur of food for human consumption is equivalent to a dried fig bulk. According to Rambam it is one third of an egg which equals 0.843 fluid ounces. Remember you don’t count shells, stems, and bran as part of the shi’ur. Funny how things change. Back in Mishnaic times bran was something bad and discarded. Today we know that bran is important for our diet and whole wheat bread is healthier than white bread.

“MISHNA: One who carries out undiluted wine from a private domain to a public domain or vice versa is liable only for a measure equivalent to the wine typically diluted in a cup. Pure wine was diluted with water. The measure that determines liability for carrying out wine is a measure suitable to be diluted for a significant cup of wine. The measure that determines liability for carrying out milk is equivalent to that which is swallowed in one gulp. The measure that determines liability for carrying out honey is equivalent to that which is used to place on a sore caused by chafing. The measure that determines liability for carrying out oil is equivalent to that which is used to spread on a small limb. The measure that determines liability for carrying out water is equivalent to that which is used to rub and spread on an eye bandage. And the measure that determines liability for carrying out all other liquids is a quarter of a log. And the measure that determines liability for carrying out all waste water is a quarter of a log. Rabbi Shimon says: The measure that determines liability for all liquids is a quarter of a log. He further stated: And all these measures were only stated with regard to those who store them. One indicates that he considers these liquids significant by storing them. One is only liable for carrying out an object that is significant to him. Others, for whom these measures are insignificant, are not liable for carrying them out. (TB Shabbat 77a)” (Sefaria.org translation)

The minimum shi’ur of liquid is a revee’it (רביעית) or four fluid ounces. This Mishna shares the exceptions.

Now the modern reader may find all these minimal measurements ridiculous and ludicrous. Why bother? The answer is simple. The rabbis demonstrated their devotion to God by establishing these minimum requirements as the following Gemara teaches.

  

“Rav Avira taught, sometimes he said it in the name of Rabbi Ami, and sometimes he said it in the name of Rabbi Asi: The ministering angels said before the Holy One, Blessed be He: Master of the Universe, in Your Torah it is written: “The great, mighty and awesome God who favors no one and takes no bribe” (Deuteronomy 10:17), yet You, nevertheless, show favor to Israel, as it is written: “The Lord shall show favor to you and give you peace” (bers.6.26" data-ref="Numbers 6:26">Numbers 6:26). He replied to them: And how can I not show favor to Israel, as I wrote for them in the Torah: “And you shall eat and be satisfied, and bless the Lord your God” (Deuteronomy 8:10), meaning that there is no obligation to bless the Lord until one is satiated; yet they are exacting with themselves to recite Grace after Meals even if they have eaten as much as an olive-bulk or an egg-bulk. Since they go beyond the requirements of the law, they are worthy of favor. (TB Berakhot 20b)” (Sefaria.org translation)

Royal blue and the Jew TB Shabbat 75

Jews have never really been into hunting for food because of the kosher laws. If a person kills a kosher animal either by shooting it with a bow and arrow or a gun, the animal becomes treif.  For human consumption the kosher animal must be ritually slaughtered. Domesticated animals are the norm of kosher meat because of their easy accessibility. Nevertheless, one could trap an animal for purposes other than consumption. Consequently, one of the 39 prohibited labors is trapping.  Today’s daf TB Shabbat 75 provides such an example.

“We learned in the mishna, among those liable for performing primary categories of labor: One who traps a deer or any other living creature. The Sages taught in a Tosefta: One who traps a ḥilazon and breaks its shell to remove its blood for the dye is liable to bring only one sin-offering. He is not liable for breaking the shell. Rabbi Yehuda says: He is liable to bring two, for performing the prohibited labors of trapping and for threshing, as Rabbi Yehuda would say: The breaking of a ḥilazon is included in the primary category of threshing, as its objective is to extract the matter that he desires from the shell that he does not.” (Sefaria.or translation)

What is a ḥilazon and why was it so important that Jews trapped them? The Torah commands us to put tsitsit (ציצית) or fringes on the corners of our garments. (Numbers 15:3-41) One of string of these fringes needed to be the color t’kheilet (תכלת) dye (BT Men. 42b).  ““Fluid from a mollusk (ḥilazon) was used to produce the blue (t’kheilet) dye.” (Etz Haim: Torah and Commentary, Halakhah L’ Ma’aseh, page 855)  For the longest time people believed that the ḥilazon was extinct; consequently, there was no blue colored thread on our talitot. Today the ḥilazon has been identified as the Murex trunculus.

“The evidence for identifying the Murex trunculus as the source of tekhelet is decisive, and goes beyond merely fitting the general descriptions of the Chilazon as found in the Talmud:

·        

Shard of a vat found at Tel Shikmona from the Bronze Age, 3200 years old. The chemical composition of the stain is identical to the dye obtained from Murex trunculus.

The Jerusalem Talmud (as quoted by the Raavyah) translates tekhelet asporphiron (the Latin and Greek name for trunculus-like shells). Pliny and Aristotle describe these shells as the source of the ancient dyes.

·         The Talmud indicates that true tekhelet is indistinguishable from the blue dye of vegetable origin – kala ilan (indigo). The dye ultimately derived from trunculus is molecularly equivalent to indigo.

·         Extensive marine biological surveys have revealed that the only snails in the Mediterranean which produce stable dyes are those of the Murex family. The dye obtained from trunculus is very stable and steadfast, which accords with the Rabbinical description of tekhelet.

·         Archeologists in Tyre and elsewhere uncovered mounds of Murex shells dating from the Biblical period which were broken in the exact spot necessary to obtain the dyestuff. Chemical analysis of blue stains on vats from 1200 BCE reveals patterns consistent with those of modern day trunculus.

·         When listing the precious commodities used in building the Mishkan (tabernacle), the Torah consistently includes tekhelet along with gold, silver, and other familiar materials, recognized by all for their worth. Yechezkel speaks of the tekhelet from Tyre and the “Isles of Elisha”, and the Megillah tells us that in Persia, Mordechai wears royal clothes made of tekhelet. Surely, the Torah is referring to that same valuable dye commonly used by royalty throughout the rest of the ancient world. (https://www.tekhelet.com/tekhelet/introduction-to-tekhelet/)

“Though the snails are plentiful, the amount of dye each yields is infinitesimal. In 1909, tests by the Austrian chemist Paul Friedlander demonstrated that 12,000 snails were needed to provide 1.4 g of pure dye.” (The JPS Torah Commentary: Numbers, page 412) That’s why people called this color royal blue. Only royalty could afford it. “The tsitsit are the epitome of the democratic trust within Judaism, which equalizes not by leveling but by elevating. All of Israel is enjoined to become a nation of priests. In antiquity, the tsitsit (and the hem) were the insignia of authority, high breeding, and nobility. By adding the violet woolen cord to the tsitsit, the Torah qualified nobility with priesthood: Israel is not to rule man but to serve God. Furthermore, tsitsit are not restricted to Israel’s leaders, be they kings, rabbis, or scholars. It is the uniform of all Israel. (Ibid., page 414)

Not so easy to select. The laws of borair (בורר) TB Shabbat 74

One of the 39 prohibited labors on Shabbat is borair (בורר), one who selects the inedible waste from the edible. Today’s daf TB Shabbat 74 cites a very cryptic baraita about borair that needs a lot of explaining.

“The Sages taught in a baraita with regard to the laws of selecting: If there were several types of food before him, and he wants to remove one or more from the mixture, one selects and eats, selects and puts aside. And one may not select, and if one did select, he is liable to bring a sin-offering.” (Sefaria.org translation)

Rashi and Tosafot actually disagree about the very wording of the baraita. Rashi maintains the Gemara’s version. One may choose from two different types of food and not violate Shabbat because he subjectively prefers one over the other. One may not separate food from nonfood. Tosefot’s version reads “If there were two types of food before him.” Consequently, subjectivity plays no role at all and the prohibition of borair applies to two different foods in front of the person.

The Gemara will present five different interpretations of the baraita. I will number each interpretation like this (1) for clarification purposes.

“What is the baraita saying? The end of this baraita contradicts the beginning. (1) Ulla said: It is saying as follows: One selects and eats if he is doing so for the purpose of that day, Shabbat. And he selects and puts aside food for the purpose of that day. And one may not select for the purpose of the next day. And if one did select for the next day, he is liable to bring a sin-offering. Rav Ḥisda strongly objects to this explanation: And is it permitted to bake for that day, and is it permitted to cook for that day? No other labor prohibited on Shabbat may be performed for the purpose of Shabbat, and the same should hold true for selecting.

“(2) Rather, Rav Ḥisda said it is to be understood as follows: One selects and eats less than the measure of a dried fig-bulk, which is the smallest amount for which one is liable by Torah law. One selects and puts aside less than that measure. And one may not select the measure of a dried fig-bulk, and if one did select that measure, he is liable to bring a sin-offering. Rav Yosef strongly objects to this explanation: And is it permitted to bake less than the measure for liability ab initio? Although performing a prohibited labor on a minute measure does not engender liability, it is prohibited (according to the Torah-Rashi). Therefore, the baraita cannot be interpreted as saying that one may ab initio select an amount that is less than the measure for liability.

“(3) Rather, Rav Yosef said: One selects and eats by hand, selects and put aside by hand. However, with a basket [kanon] or with a plate, both of which are large, flat vessels used for sorting sizeable quantities, one may not select ab initio. And if he did select, he is exempt from bringing a sin-offering if he did so unwittingly. If he did so intentionally he is exempt from stoning. However, it is prohibited. And one may not select with a sieve or with a sifter. And if he did select with those utensils, he is liable to bring a sin-offering. Rav Hamnuna strongly objects to this: Does the mishna teach anything about a basket or a plate? Rav Yosef’s explanation is based on the addition of details that do not appear in the baraita either.

“(4) Rather, Rav Hamnuna said: One selects and eats if he is removing food from the waste, and similarly, selects and puts aside if he is removing food from the waste. However, one may not select waste from food, and if he did select in that manner, he is liable to bring a sin-offering. The typical method of selecting is the removal of waste from the food. An individual who alters the procedure is not liable. Abaye strongly objects to this: Does the mishna teach anything about food from waste? That detail is not mentioned in the baraita either.

“(5) Rather, Abaye said: One selects and eats if he is removing food for immediate use, and similarly one selects and puts aside for immediate use. However, one may not select for use later that same day. And if he did select, he is considered like one who selects for storage, and he is liable to bring a sin-offering. This explanation requires no emendation of the mishna. It is merely an interpretation of the phrase: One selects and eats, as referring to selecting for immediate use. The Gemara relates that the Sages stated Abaye’s explanation of the baraita before Rava. He said to them: Naḥmani, Abaye, spoke well.” (Sefaria.org translation)

Ulla’s suggested reading (1) and Rav Hisda’s suggested reading (2) are rejected based upon logical reasoning. Rav Yosef’s suggested reading (3) and Rav Hamnuna’s suggested reading are rejected because they have to read into the text words that are not there. No objection is raised about Abaye’s interpretation (5). You can usually count on Rava to disagree with Abaye. If Abaye obligates Rava will permit or vice versa. I admire Rava because he is comfortable in complementing his debating partner’s position saying, “Naḥmani, Abaye, spoke well.”

What are you allowed to do sitting around a table at mealtime? The halakha follows Rav Yosef’s, Rav Hamnuna’s, and Abaye’s positions. (Shulkhan Aruch, Orekh Hayyim 319:1, 3-4)