Huldah-One of the most important prophets you never heard of TB Pesakhim 9

To appreciate Rava's play on words we have to begin with the Mishnah on the top of today's daf TB Pesakhim 9. Because of the prohibition of hametz is so severe, one might be mistakenly caught in a never ending loop of searching for the hametz. Consequently the Mishnah teaches,“After conducting the search, one need not be concerned that perhaps a marten (חוּלְדָּה) dragged leaven from house to house, or from place to place, placing leaven in a house that was already searched...” (Sefaria.org translation) A marten is in the weasel family and is larger than a common weasel.

“The Gemara proceeds to analyze a more fundamental aspect of the mishna: And do we say that one need not be concerned that perhaps a marten dragged the leaven? But isn’t it taught in the last clause, in the next mishna: With regard to the leaven that one leaves after the search, he should place it in a concealed location, so that it will not require searching after it. Apparently, there is concern lest a marten take some of the remaining leaven.

“Abaye said: This is not difficult; this ruling is referring to the fourteenth of Nisan, whereas that ruling is referring to the thirteenth. The Gemara elaborates: On the thirteenth of Nisan, when bread is still found in every house, the marten does not conceal the leaven, and therefore there is no concern that perhaps the marten dragged the leaven elsewhere and concealed it. However, on the fourteenth of Nisan, when bread is not found in any of the houses, the marten hides the leaven.

“Rava said in surprise: And is the marten a prophetess that knows that now is the fourteenth of Nisan and no one will bake until the evening, and it leaves over bread and conceals it in its hole? Rather, Rava rejected Abaye’s answer and said: With regard to the leaven that one leaves after the search, he should place it in a concealed location, lest a marten take it before us and it will require searching after it. Only if one actually sees the marten take the leaven, is he required to search after it.” (Sefaria.org translation)

Rava makes fun of Abaye's answer by asking is the Huldah (חוּלְדָּה), marten, a prophetess? And the answer is yes she is! If it wasn't for Huldah the prophetess, the book of Deuteronomy would never have rounded out the Torah as we know it today.

The Temple was in need of repairs so King Josiah ordered the priest to hire the workmen and oversee the restoration project. While repairing the Temple the scroll of Deuteronomy was found and the King wanted to know whether it was authentic or not. If it was authentic then the Israelites had not been observing God's laws correctly. The priests sought out Huldah a prophetess living in Jerusalem. She verified that the scroll was indeed the word of the Lord.

On her orders King Josiah removed every vestige of idolatry both inside the holy Temple in Jerusalem and everywhere in the countryside. He celebrated Passover correctly for the first time since the period of the Judges. To read the entire story follow this link to II Kings 22-23: https://www.sefaria.org/II_Kings.22?lang=bi

Huldah is one of the seven prophetesses listed in TB massekhet Megillah. They are: Sarah, Miriam, Deborah, Hannah, Abigail, and Esther.

 

May we substitute a flashlight for the candle? TB Pesakhim 8

The very first Mishna of our massekhet teaches us that we search for the hametz on the night of the 14th of Nisan by the light of a candle. Today's daf TB Pesakhim 8 teaches a drasha that by comparing different verses which contain the same words leads us to the conclusion why a candle is used. The word "found" connects with the word "search." The word search connects with the word "candles." Finally the word "candles" connects with the word candle. Consequently, the hametz must be found by search using the light of a candle.

“The Sages taught: One does not search for leaven, neither by the light of the sun, nor by the light of the moon, nor by the light of a torch. Rather, the search should be conducted by the light of a lamp, because the light of a lamp is effective for searching. And even though there is no proof for this matter, there is an allusion to this matter, as it is stated: “Seven days leaven shall not be found in your houses” (Exodus 12:19), and it says: “And he searched, starting with the eldest, and ending with the youngest; and the goblet was found in Benjamin’s sack…” (Genesis 44:12). And it says: “At that time I will search Jerusalem with lamps” (Zephaniah 1:12), and it says: “The spirit of man is the lamp of God, searching all the inward parts” (Proverbs 20:27).” (Sefaria.org translation)

The Gemara asks the question why is a candle preferable over a torch. Obviously a torch sheds more light and a person will be able to see the hametz better. “Rava said: One who uses a torch for the blessing over fire in havdala has performed the mitzva in the optimal manner. Apparently, the light of a torch is greater than that of a lamp.” (Sefaria.org translation)

The Gemara provides four different rationales why a candle is better than a torch when searching for the hametz.

“Rav Naḥman bar Yitzḥak said: The baraita does not prohibit the use of a torch due to its failure to provide sufficient light. Rather, it is due to the fact that one can put this lamp into holes and crevices, as it is a small flame, and one cannot put that torch into holes and crevices, as it is a large flame.

Rav Zevid said: This lamp projects its light before it, facilitating the search, and that torch projects its light behind it, on the person conducting the search.

Rav Pappa said: The reason is that when using this torch one fears starting a fire, and when using that lamp he does not fear starting a fire.

Ravina said: This lamp consistently draws light, and the light of that torch\ fluctuates. Although overall the torch provides greater light than a lamp, it is less effective for use in a search.” (Sefaria.org translation)

The question arises whether one is allowed to search for hametz with a flashlight. Obviously, this discussion never takes place in the Gemara because flashlights and batteries weren't invented yet. Based on the four reasons provided on today's daf, I have to conclude that using a flashlight for bedikat hametz (בדיקת חמץ), searching for the hametz, is permissible. Nevertheless, there is something nostalgic, romantic, and timeless by using a candle. Either method you choose to illuminate your search is kosher.

The blessing that kicks off the search TB Pesakhim 7

Starting with yesterday's daf and continuing on today's daf TB Pesakhim 7 we begin learning the laws of searching for the hametz (בדיקת חמץ) in earnest. The search for hametz begins the process of eliminating all hametz in one's possession. Remember, one is forbidden to eat, to benefit from, and to own hametz during the holiday of Passover.

“Rav Yehuda said: One who searches for leaven must recite a blessing.” (Sefaria.org translation) Concerning the nullification of hametz, many transcripts say that annulling in one’s heart (בליבו) is sufficient. Ramban and Rebeinu Nissin say that there is no need to say the annulment because the essence of the matter is making the hamezt ownerless (הפקר) and one only needs a heart felt willingness to make the hametz ownerless.. The Ritba says one needs to say the annulment but one does not have to say it loud enough to hear the words. Some commentaries say that the meaning of "in one’s heart" means that the annulment that he says must really come from the heart. Just saying the words is insufficient.

“The Gemara asks: What blessing does he recite, i.e., what is the correct formula of the blessing? Rav Pappi said in the name of Rava that one recites: Who has made us holy through His mitzvot and has commanded us to remove leavened bread (לְבַעֵר חָמֵץ). Rav Pappa said in the name of Rava: One should recite: Concerning the removal of leavened bread (עַל בִּיעוּר חָמֵץ). The Gemara comments: With regard to the formula: To remove, everyone agrees that it certainly refers to the future. This formulation undoubtedly indicates that the person reciting the blessing is about to begin fulfilling the mitzva of removing leaven, and it is therefore an appropriate blessing.” (Sefaria.org translation)

The formulation of the blessing is important because of the following rule. “”In any event, it is clear from the previous discussion that everyone agrees that one is required to recite a blessing prior to performing a mitzva. (כׇּל הַמִּצְוֹת מְבָרֵךְ עֲלֵיהֶן עוֹבֵר לַעֲשִׂיָּיתָן)” (Sefaria.org translation) In other words one first says the blessing and immediately does the action. For example, one says the blessing over the bread first and then takes a bite of it and not the reverse taking a bite of the bread and then says the blessing. The Gemara to decides that the correct blessing is Praise for you Lord our God, Ruler of the universe who has commanded us concerning the removal of leavened bread (בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו, וְצִוָּֽנוּ

עַל בִּיעוּר חָמֵץ ).

Good preparation is better than hope for a miracle TB Pesakhim 6

The laws concerning hametz are many and complex. Today’s daf TB Pesakhim 6 discusses several halakhot that are still relevant today. All of today’s translations as usual are from Sefaria.org.

“The Sages taught in a baraita: With regard to a gentile who enters the courtyard of a Jew with his dough in his hand, the Jew need not remove the leaven by evicting the gentile from his property. However, if the gentile deposited the leaven with him, and the Jew accepted responsibility, he must remove it. If he designated a room in his house for the gentile to place his leavened food, he need not remove it, as it is stated: “It shall not be found” (Exodus 12:19).” For those of us who have to go to work during Hol Hamoed Pesakh, the intermediate days of Passover, we need not be concerned when a non-Jewish coworker brings his hametz into our work area.

“Rav Yehuda said that Rav said: One who finds leavened bread in his house on the Festival, i.e., the first day of Passover, covers it with a vessel and burns it at the conclusion of the Festival day.” If you’ve accidentally missed a piece of hametz while doing your bedekat hametz (בדיקת חמץ), search for hametz, and find it on the Yom Tov, you can’t remove it because it is muktzeh. You don’t have to worry that you are violating the laws of hametz, because you have already annulled it (ביטול חמץ) on the 14^th of Nisan. The reason why you need to cover it is simple. Since eating hametz is permitted 354 days out of the year, you may accidentally eat it on Passover without thinking and transgress. Covering the hametz serves as a reminder to refrain from eating it until you can take and destroy it when permitted.

“And Rav Yehuda said that Rav said: With regard to one who sets sail, or one who departs in a caravan traveling to a distant place; if he did so before it was thirty days prior to Passover, he need not remove the leaven from his possession. If he departs within thirty days of the Festival, he must remove the leaven.” Are you fortunate enough to spend Passover somewhere else besides your home? When do you have to do the bedikah and the biur, the elimination of hametz by fire? Abaye and Rava argue over the finer details of this halakha. Most of the poskim take a more stringent position because of the severity of the laws of hametz. (See Shulkhan Arukh, Orekh Hayyim, 436:1-2)

As you can see just from these three examples, one needs to review all the laws in order to observe Passover correctly. How much time is considered sufficient? “The Gemara asks: What is the purpose of this period of thirty days that renders it significant? The Gemara answers: As it was taught in a baraita: One asks about and teaches the halakhot of Passover thirty days before Passover.”

 Although Rabban Shimon ben Gamliel disagrees with the tanna kamma, the Shulkhan Arukh codifies the tanna kamma’s position. “We learn the halakhot of Pesach for 30 days before Pesach. RAMA: And it is customary to buy wheat to give to the poor for Pesach. And whoever is residing in the city for twelve months must give for this (Or Zarua).” (Orekh Hayyim, 429:1)

I highly recommend that you not only review all the laws of Passover 30 days before the holiday, but also spend this time preparing for the Seder. Because too many people open up the Haggadah for the very first time at the Seder table, the Seder is so boring that people ask the fifth question, “When do we eat?” Creating an engaging Seder takes time and preparation. Are you using a Haggadah that sparks meaningful conversation or one because it’s free even though it uses archaic language? Do you prepare outside readings and songs to enliven the Seder? Do you ask your guests to contribute something to the Seder above and beyond food? The more you prepare the better your Seder will be. Alexander Graham Bell said it best, “Before anything else preparation is the key to success.”

 

How do we know that we are forbidden to eat hametz on the 14th of Nisan? TB Pesakhim 5

Yesterday's daf Pesakhim 4b quotes a Mishna from the upcoming daf Pesakhim 11b which details the debate between Rabbi Meir and Rabbi Yehuda when a person should stop eating hametz. The Gemara goes on to say that everybody agrees that one must not eat hametz by the beginning of the seventh hour. Remember these hours are what I call Jewish time or in Hebrew שעות זמניות. All the daylight hours are divided into 12 equal parts and all the nighttime hours are divided into 12 equal parts. That means that a summer daytime hour is longer than 60 minutes and a winter daytime hour is shorter then 60 minutes.

Because the Torah never explicitly prohibits the eating of hametz the day before Passover, the Gemara presents five attempts showing the Torah alludes to the cessation of eating hametz by the seventh hour on the 14th of Nisan. Starting on daf Pesakhim 4b and continuing on today's daf Pesakhim 5 provides the proof text from 4 amora'im and 3 tanna'im. There are only five different explanations why we are forbidden to eat hametz after the seventh hour because some of these proofs are duplicate. Although the amora'im disagree about some of the details, they all use the verse from Exodus 34:25. I shall cite only Rava's position found on today's daf.

“Rava said: The halakha that leaven is prohibited from midday on the fourteenth of Nisan is derived from here: “You shall not slaughter the blood of My offering over leavened bread; neither shall the offering of the feast of the Passover be left to the morning” (Exodus 34:25). This verse means that you shall not slaughter the Paschal lamb while your leavened bread is still intact. In other words, all leaven must be removed before the time the Paschal lamb may be slaughtered.” (Sefaria.org Translation) The first of three groups of pilgrims sacrifice their Paschal Lamb at the beginning of the seventh hour.

This year the 14th of Nisan falls on Saturday, March 27, 2021. According to the Vilna Gaon the daytime Jewish hour lasts for 62 minutes on erev Pesakh. Of course, there's a disagreement when the day actually begins which determines when you begin counting these hours. According to the Magan Avraham one must stop eating by 10:32 AM and according to the Vilna Gaon one must stop eating by 10:56 AM. Consult with your rabbi to find out which tradition your community is following.

Attitude can make every day a thanks giving day TB Pesakhim 4

Today's daf TB Pesakhim 3 teaches us that our attitude determines whether a mitzvah is a burden or a delight.

“A dilemma was raised before the Sages: With regard to one who lets a house to another for Passover, with the presumptive status that it was searched, and the lessee discovered that it was not searched, what is the halakha? Is it considered a mistaken transaction, and the renter can abrogate the deal, claiming that he agreed on the basis of his belief that the property had already been searched? Or no, it is not considered a mistaken transaction?

“The Gemara suggests: Come and hear a resolution to this dilemma, as Abaye said: Needless to say, that in a place where people typically do not pay a wage and hire others to conduct the search for leaven and everyone searches himself, a person prefers to fulfill the mitzva himself. However, even in a place where people pay a wage and have others search for leaven, it is not a mistaken transaction due to the fact that a person prefers to perform the mitzva with his own money. Consequently, it is not considered a mistaken transaction, as a person does not object to having to perform a mitzva.” (Sefaria.org translation)

The question is clear. If in the renter’s agreement the owner agrees to search the house for hametz and doesn't, the agreement stands and is not abrogated. In either case where the custom of searching for the hametz is accomplished by the owner of the house or outsourced to other people and the house was not searched for hametz, the renter’s reaction teaches us how important our attitude is. He is happy that he has been given the opportunity to observe this mitzvah.

A person was one speaking to a blind boy. He asked him "Doesn't being blind color your attitude? " The boy responded, "Yes it does, but I get to choose the color." As we journey through life, we are able to choose our attitude in every situation that confronts us. Whether we see observing the mitzvot as a burden or not solely depends upon us. How do we serve the Lord with joy? Just like that renter on today's daf, when given the opportunity to fulfill a mitzvah, we are happy that our good fortune and run to observe it.

Tomorrow is Thanksgiving. Our attitude will determine whether every day is a thanks giving day. 

Our speech should be regal, dignified, and nice TB Pesakhim 3

The very first Mishnah of our massekhet uses a counter intuitive word. “אוֹר לְאַרְבָּעָה עָשָׂר בּוֹדְקִין אֶת הֶחָמֵץ לְאוֹר הַנֵּר-On the אוֹר [or] of the fourteenth of the month of Nisan, one searches for leavened bread in his home by candlelight.” (Sefaria.org Translation) Although or (אוֹר) is normally translated as light, it means “evening” in the context of this Mishnah. All of yesterday's daf and part of today's daf TB Pesakhim 3 brings examples where or (אוֹר) means evening.

Today's daf asks and then answers the logical question, why didn't the Mishnah use the unambiguous word “night”? “The Gemara asks: And the tanna of our mishna, what is the reason that he didn’t explicitly teach: The night of the fourteenth, as it was taught in the school of Shmuel? The Gemara answers: He employed a euphemism. Since the tanna of our mishna did not want to mention darkness, he preferred the term or to refer to the night of the fourteenth.” (Sefaria.org Translation)

The Torah is known for its brevity. When the Torah deviates from this pattern, it wants to teach us a valuable lesson. Here the Torah wants to teach us to use regal, dignified, and nice language and not profanity. “And this is in accordance with a statement of Rabbi Yehoshua ben Levi. As Rabbi Yehoshua ben Levi said: A person should never express a crude matter, as the formulation of a verse was distorted by the addition of eight letters rather than have it express a crude matter, as it is stated (About Noah and the animals he took on the ark-gg): “From the pure animals and from the animals that are not pure [asher einena tehora]” (Genesis 7:8). To avoid using the Hebrew term for impure [teme’a], which is four letters: Tet, mem, alef, heh, the verse replaced the term with the euphemism meaning “that are not pure,” which is spelled with twelve letters: Alef, shin, reish; alef, yod, nun, nun, heh; tet, heh, reish, heh.” (Sefaria.org Translation)

Words can be weapons. In the wrong hands (or mouths), they can sting, burn, burrow, blind, pierce hearts and corrupt souls. We can learn what not to say from our tradition, but also from politicians and comedians. Too often politicians and comedians provide us with negative examples of what not to do.

Donald Trump has attacked Hispanics as drug dealers, criminals, and rapists who want to enter our country illegally. He has called reporters losers and women who are unattractive in his eyes as dogs. He described the entire city Baltimore as "a disgusting, rat infested mess. When Trump called several poor countries “shit-hole nations,” he was chastising countries made up of people of color. We Jews were not spared either. ““A lot of you are in the real estate business, because I know you very well,” he said. “You’re brutal killers. Not nice people at all, but you have to vote for me, you have no choice.”

Sometimes profanity is appropriate. But way too often comedians can make their points without swearing. All the f-bombs are gratuitous. I believe in these cases profanity distracts from the points they are making.

Because our national discourse has become coarser, I'm not surprised that the ADL has reported a dramatic increase of hate crimes and anti-Semitic instances. Words matter and have consequences. And as Rabbi Abraham Joshua Heschel has said, “Speech has power. Words do not fade. What starts out as a sound, ends in a deed.”

Our search and destroy mission TB Pesakhim 2

With today’s daf Pesakhim 2 we begin a brand new massekhet. A few words of introduction are needed. There are two reasons why massekhet Pesakhim follows massekhet Eruvin. According to the Torah Nisan is the first month of the Hebrew calendar year (Exodus 12: 2). Consequently Pesakh or Passover in English is the first holiday of the year. Now that we are beginning to learn about all the other holidays beyond Shabbat, having massekhet Pesakhim comes first makes a lot of sense. Secondly, all through out the Talmud, the messekhtot are arranged according to the number of chapters it contains. Massekhet Shabbat has 24 chapters; massekhet Eruvin has 10 chapters; and Pesakhim has 10 chapters as well. Massekhet Shekalim which comes next only has 8 chapters.

Our massekhet discusses three major topics, laws concerning hametz (anything leavened) and matzah (חמץ ומצה), the Paschal lamb sacrifice (קרבן פסח), and the Seder. The Meiri writes that the Geonim divided this massekhet into two halves. The first half or what they called Pesakh I, chapters 1-4 and 10 deal with hametz, matzah, and the Seder and chapters 5-9 or what they called Pesakh II deal with the Paschal lamb. Apparently this is the reason why the massekhet is called Pesakhim (פסחים) in the plural because of the two Pesakhs instead of in the singular Pesakh (פסח).

The laws of hametz on Passover are unique because one is forbidden to eat it, derive benefit from it, and to even own it (בַל יֵרָאֶה וּבַל ימָּצֵא). The punishment for violating the mitzvah of hametz and matzah is koreit.

The massekhet walks us through the preparation for Pesakh itself by beginning the eve of Passover. The Mishnah begins with the search for hametz (בדיקת חמץ) on the night of the fourteenth of Nisan.

“On the evening [or] of the fourteenth of the month of Nisan, one searches for leavened bread in his home by candlelight. Any place into which one does not typically take leavened bread does not require a search, as it is unlikely that there is any leavened bread there.” (Sefaria.org translation)

Rashi explains that the purpose of the search is to prevent ownership (בַל יֵרָאֶה וּבַל ימָּצֵא). Tosefot (ד"ה אוֹר לְאַרְבָּעָה עָשָׂר בּוֹדְקִין אֶת הֶחָמֵץ) are startled at Rashi’s understanding. Annulling the hametz in one’s heart (ביטול בלב) is enough to satisfy the Torah’s requirement to relinquish ownership. The rabbis added this search because it is the first phase of its destruction by fire (ביעור חמץ). The reason why the rabbis added this stringency has to do with the very nature of hametz. For 354 days of the year hametz is permitted. Because people are so used to eating it (לא בדילי מיניה), when a person sees hametz on Passover he may eat it without thinking and transgress. To avoid this possibility they ordained that we search and then destroy the hametz. You could call this our first search and destroy mission!

Household repairs TB Eruvin 105

Even the holy Temple in Jerusalem needed household repairs from time to time. Today’s daf Eruvin 105 discusses who was allowed enter the Temple to make these repairs. Of course there is a disagreement on who is allowed make these repairs.

“The Sages taught in a baraita: It is permitted for everyone to enter the Sanctuary to build, to repair, or to remove impurity from inside. However, wherever possible, the mitzva is for these tasks to be performed by priests. If no priests are available, Levites enter; if no Levites are available, Israelites enter. In both cases, if they are ritually pure, yes, they may enter, but if they are impure, no, they may not enter the holy place.

“Rav Huna said: Rav Kahana, who was a priest, supports priests by emphasizing their special sanctity. As Rav Kahana taught in a baraita: Since it is stated with regard to a priest who has a physical blemish, “Only he shall not go in unto the veil, nor come near to the altar, because he has a blemish, that he profane not My holy places; for I am the Lord who sanctifies them” (Leviticus 21:23), I might have thought that priests with blemishes may not enter the area between the Entrance Hall and the altar to manufacture beaten plates of gold for the Holy of Holies.

“Therefore, the verse teaches “only” as an expression of exclusion, which means that there is a distinction here: Although the mitzva should be performed with unblemished priests ab initio, if no unblemished priests are available, blemished ones may enter. Likewise, it is the duty of ritually pure priests; if no pure priests are available, impure ones may enter. In both cases, if they are priests, yes, they may enter, but if they are Israelites, no, they may not enter the holy place. According to Rav Kahana, ritually impure priests take precedence over ritually pure Israelites.” (Sefaria.org translation)

The first baraita prioritizes first the priests, second the Levites, third and last the Israelites. Nevertheless, everybody is allowed to enter the Temple to make repairs. The second baraita limits only priests as repair men. Rav Kahana prioritizes first the unblemished priests, second the blemished, but pure or the term I prefer for the Hebrew tahor (טהור) ritually ready priests, and finally impure or the term I prefer for tamei (טמא) ritually unready. And nobody else.

Rambam poskins that when the Temple needs repair ritually ready and unblemished priests are given the first opportunity to do the work. If there are no ritually ready unblemished priests then comes ritually ready blemished priests. If no priests are available then Levites made to the work. If there are no Levites available then Israelites should enter into the work. If there are no ritually ready people than the ritually unready may enter to fix the Temple. (Mishneh Torah, Sefer Avodah, chapter 7, Hagahot Maimoniyot)

With today’s daf we have finished massekhet Eruvin which concludes the official discussion of the laws of Shabbat! If you add the 156 pages of massekhet Shabbat with the 104 pages of massekhet Eruvin, the total is 261 pages. We have spent over eight months delving into the ins and outs of Shabbat. No other topic in the Talmud receives that much attention. If you would ask the person on the street what is the holiest day in the Jewish calendar, he or she would answer Yom Kippur. But based on the attention and the importance given to Shabbat in the Talmud, I believe you would have to agree that Shabbat is the holiest day of the year.

Ahad Ha’am once said, “More than the Jews have kept the Shabbat, the Shabbat has kept the Jews.” I encourage you therefore, to celebrate Shabbat both at home and in the synagogue. Because of the Covid 19 pandemic synagogues from all the different streams have moved their services online. There is such a plethora of zoom Shabbat services, I am sure you can a service that touches your soul. You can find my Kabbalat Shabbat services at 5 PM (EST) Friday nights and my Shabbat morning services at 10 AM (EST) streaming on my Facebook homepage.

For those who are looking to incorporate Shabbat into their homes, I highly recommend Dr. Ron Wolfson’s Shabbat, 2nd Edition: The Family Guide to Preparing for and Welcoming the Sabbath (The Art of Jewish Living Series) 2nd Edition, New

Tomorrow on to Pesach!

 

 

 

 

 

 

 

When it comes to clapping don't knock it. TB Eruvin 104

Yesterday we learned that fixing a musical instrument outside the Temple's precincts on Shabbat is forbidden. Obviously if one can’t fix a musical instrument, he certainly may not play it on Shabbat. Today's daf TB Eruvin 104 discusses whether clapping or knocking falls under the rubric of a musical instrument.

“Ulla happened to come to the house of Rav Menashe when a certain man came and knocked at the door. Ulla said: Who is that? May his body be desecrated, as he desecrates Shabbat by producing a sound. Rabba said to him: The Sages prohibited only a pleasant musical sound on Shabbat, not the rasping sound of knocking on a door...

“Abaye raised another objection to Rabba from a baraita: One who is guarding his produce from birds or his gourds from beasts may guard them, in the manner that he typically does so, on Shabbat, as his guarding does not entail a prohibited labor, provided that he neither claps, nor slaps his hands against his body, nor dances and produces noise with his feet, in the manner that is performed on weekdays to chase away birds and animals.

“The Gemara asks: What is the reason that these activities are prohibited? Is it not because he is producing a sound on Shabbat, and any production of a sound is prohibited? Rav Aḥa bar Ya’akov said: This is not the reason. Rather, it is a decree issued by the Sages, lest while acting in his usual weekday fashion he mistakenly picks up a pebble to throw at the birds, thereby handling an object that is set-aside.” (Sefaia.org translation)

The Gemara brings example after example making the case that knocking or clapping is forbidden, but like Abaye's objection is rejected. Nevertheless according to our classical sources, one is forbidden to use objects as musical instruments on Shabbat and knocking on a door rhythmically with the intention to make music. A person is permitted to knock on the door to announce his presence.(Shulkhan Arukh, Orekh Hayyim, 338:1) I have seen Orthodox Jews who clap their hands in a different manner like using the back hand of one of the two hands as a way not to violate the letter of the law.

I have to admit that I ignored this ruling in my synagogue. All my favorite cantors with whom I worked have kept the beat by knocking wherever they are leading services. These are the people in my mind who have not only gotten into the prayer, but also have encouraged the congregation to join them in song. The same is true when it comes to clapping along. I see only benefits as I watch my congregants swing, sway, and clap along with the cantor. So when it comes to clapping don't knock it.

Oh no my guitar string is broken. TB Eruvin 103

Music has always played an integral role in the worship service. Levites had the responsibility of singing and playing instruments as part of the Temple service, which centered around the sacrificial cult. Obviously, playing a musical instrument on a weekday presents no issues. However, Shabbat provides challenges to musical accompaniment. To better understand the Mishna’s discussion about music on TB Eruvin 102 that continues on today’s daf TB Eruvin 103, we need to refresh your memory what a shevut is.

“The term שְבוּת (shevut-gg, resting) covers a whole area of activities which are not strictly work but are to be avoided because they are not in the spirit of the Sabbath (מִשׁוּם עוּבְדִין דְּחוֹל), or because doing them may lead to acts that constitute a major desecration of the Sabbath (מִשׁוּם גְזֵרָה) (Maimonides, Hil. Shabbat 21:1)[1] The rabbis made a distinction between what is permitted inside the Temple and what is permitted outside the Temple. We have the rabbinic principal that there is no shevut prohibitions in the Temple (אין שבות במקדש)

“One may tie up on Shabbat a string [nima] that came loose from a harp used in the Temple, but not in the rest of the country. And tying the string to the harp for the first time is prohibited both here and there.” (TB Eruvin 102, Sefaria.org translation) This Mishna follows the opinion of Rabbi Eliezer who taught in the 19^th chapter of massekhet Shabbat the preparation that enable the performance of a mitzvah override the prohibitions of Shabbat as long as these preparations were not possible before Shabbat. (מַכְשִׁירֵי מִצְוָה דּוֹחִין אֶת הַשַּׁבָּת) “According to Rabbi Eliezer, who said that the preparations that enable the performance of a mitzva override the prohibitions of Shabbat, one may tie even the broken harp string, as this is for the purpose of the mitzva of accompanying the Temple service with music.” (TB Eruvin 102, Sefaria.org translation) Trying to reconcile our Mishnah with a baraita which says one may tie the broken string into a bow and with a knot, Rabbi Shimon rejects both tying a knot and tying a bow because of the quality of the music. “Rabbi Shimon ben Elazar says: Even if he ties a knot or a bow, the harp will not issue the proper sound, and he would therefore be committing a transgression without performing the mitzva in a fitting manner. Rather, he unwinds the string from the lower knob and winds it around the upper one, or he unwinds the string from the upper knob and winds it around the lower one, before tightening the string until it produces the proper note.” (Sefaria.org)

A question arises whether these rabbinic ordinances concerning musical instruments still apply today in the 21^st-century. Rabbi Klein writes, “… The Mishnah forbids clapping and dancing on Sabbath and festivals because of the possibility that one of the musical instruments may break and someone would repair it (M. Bet 5:2), but Tosefot (B. Bet. 30a, s.v. תנן אין מטפחין) permit these activities since in their day people were not skilled in making musical instruments.”[2] Even today most people don’t have the skill to fix most instruments, I would think that any professional string instrument musician knows how to replace broken strings on their instrument or on their bow. Does that mean one may play the piano because the average person does not know how to tune it or repair it, but one is forbidden to play a guitar because the guitarist does know how to replace a string? Rabbi Klein doesn’t rule one way or the other.

Michael Katz and Gershon Schwartz ז"ל writes, “May musical instruments be used to enhance the singing of z’mirot (Shabbat table songs-gg)? The large majority of halakhic authorities view the use of musical instruments on Shabbat is forbidden. Some justify this with reference to the fact that something new-the musical sound itself-is being created others understand the prohibition as a kind of precautionary decree that prevents us in advance, so to speak, from being tempted to fix an instrument that malfunctions or replace a string that breaks. While some Conservative authorities have allowed the use of musical instruments, such as an organ, on Shabbat services, the majority opinion of the Committee on Jewish Law and Standards follows the responsum penned by Rabbi Eli Bohen in 1962, which prohibited music even at social functions held in the synagogue. Before deciding whether or not to use musical instruments at home on Shabbat, one should seek a rabbi’s opinion.”[3]

I have a sense that more and more Conservative rabbis are permitting musical instruments in their synagogues on Shabbat. I wonder how they deal with the potential Shabbat violations that may and do arise like fixing a broken instrument or replacing a broken string which is a Torah violation of Shabbat.

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[1] A Guide to Jewish Religious Practice by Isaac Klein, page 84

[2] Ibid., page 85

[3] The Observant life: The Wisdom of Conservative Judaism for Contemporary Jews, Martin Cohen, Senior editor, Michael Katz, associate editor, page 124-5