Sunday, October 31, 2021

I'm not so sure people won't lie TB Rosh Hashana 22

Today we finish the first chapter of our massekhet and begin the second chapter with daf TB Rosh Hashana 22. Who are kosher witnesses is the topic that concludes the first chapter and begins the second chapter. "MISHNA: The following are unfit to give testimony, as they are considered thieves and robbers: One who plays with dice [kubbiyya] or other games of chance for money; and those who lend money with interest; and those who race pigeons and place wagers on the outcome; and merchants who deal in produce of the Sabbatical Year, which may be eaten, but may not be an object of commerce; and slaves. This is the principle: Any testimony for which a woman is unfit, these too are unfit. Although in certain cases a woman’s testimony is accepted, e.g., to testify to the death of someone’s husband, in the majority of cases her testimony is not valid... MISHNA: If the members of the Great Sanhedrin in Jerusalem are not familiar with that one who saw the new moon, i.e., that he is a valid witness, the members of his local court of twenty-three send another with him to testify about him. The mishna adds: Initially, the court would accept testimony to determine the start of the month from any person, as all are presumed to be qualified witnesses, absent any disqualifying factors. However, when the Boethusians, a sect whose members had their own opinions with regard to the establishment of the Festivals, corrupted the process by sending false witnesses to testify about the new moon, the Sages instituted that they would accept this testimony only from those men familiar to the Sanhedrin as valid witnesses." (Sefaria.org translation) 

At first I was going to discuss the possibility of women being witnesses through the lens of Conservative Judaism. I changed my mind for two reasons. First, I want to respond about a story in the Gemara's analysis in light of the upcoming November 2nd election. Secondly, I have a chance to discuss the issue of women witnesses when we study massekhet Sanhedrin.

The Torah says (Deuteronomy 19:15): "One witness shall not arise against a man for any sin or guilt that he may commit; according to two witnesses or according to three witnesses a matter shall stand." Thus, two witnesses provide conclusive proof of reality, but one witness does not.  Even though two witnesses are usually required, the Gemara tells a story when one witness is good enough. "When Ulla came from Eretz Yisrael to Babylonia, he said: They sanctified the New Moon on a certain date in the West, Eretz Yisrael. Although Ulla was the only witness, his testimony was accepted. Rav Kahana said: It is not necessary to say that Ulla, who is a great man, is deemed credible with regard to such testimony. Rather, even an ordinary person is deemed credible in this case, and there is no need for two witnesses. What is the reason for this? With regard to any matter that is likely to be revealed, people do not lie about it. The Gemara comments that this is also taught in a baraita: If one person comes from the other end of the world and says: The court sanctified the new month, he is deemed credible. There is no need for two witnesses." (Sefaria.org translation)

I don't have the same faith in humanity refraining from lying when the truth will be revealed to everyone based on Jewish history. "The big lie (Germangroße Lüge) is a gross distortion or misrepresentation of the truth, used especially as a propaganda technique.[1][2] The German expression was coined by Adolf Hitler, when he dictated his 1925 book Mein Kampf, to describe the use of a lie so colossal that no one would believe that someone "could have the impudence to distort the truth so infamously." Hitler claimed the technique was used by Jews to blame Germany's loss in World War I on German general Erich Ludendorff, who was a prominent nationalist political leader in the Weimar Republic. Historian Jeffrey Herf says the Nazis used the idea of the original big lie to turn sentiment against Jews and bring about the Holocaust." (https://en.wikipedia.org/wiki/Big_lie)

I am so concerned for my country and democracy because of the big lie that the last election was stolen and Trump was really the winner. This lie has been debunked time and time again and proven false even by other Republicans or Trump supporters. Nevertheless, Trump and his minions continue to claim that the 2020 election was stolen (see:https://www.wsj.com/articles/president-donald-trump-2020-election-fraud-pennsylvania-ballots-11635280347 and the Washington Post's refutation see:https://www.washingtonpost.com/politics/2021/10/27/14-things-you-need-know-about-trumps-letter-wall-street-journal/). As late as August 2021 the poll showed that two thirds of Republicans still believed that the 2020 election was rigged (https://news.yahoo.com/poll-two-thirds-of-republicans-still-think-the-2020-election-was-rigged-165934695.html) . I constantly hear that Republicans inside Congress readily acknowledge in private that Trump lost, but are afraid to speak out in fear of losing Trump's base.  

Even though this lie has been exposed as false time and time again, people still believe it. Because of this lie that undermines fair and free elections, our country can easily descend into authoritarianism. Consequently, I believe on election day we have to support committed and brave individuals who speak the truth whether they are Republicans, Democrats, or independence for the sake of our country and for the sake of democracy.

Just read this article in the Washington Post which proves beyond the shadow of a doubt in my mind that Trump  incited the insurrection. https://www.washingtonpost.com/politics/interactive/2021/warnings-jan-6-insurrection/






Who would want observe Yom Kippur for two days? TB Rosh Hashana 21

A lunar month can either have 29 days (חסר) are 30 days (מלא). Before the calendar was set, witnesses had to go to the court in Jerusalem and testify that they had seen the new moon. After verifying their testimony, the court sent out messengers to inform people that are new month had arrived and be prepared to celebrate the holidays on the correct date. “They go out in the month of Nisan, due to Passover, so that people will know on which day to celebrate it; In six months of the year the messengers go out from the court in Jerusalem to report throughout Eretz Yisrael and the Diaspora which day was established as the New Moon, the thirtieth or the thirty-first day since the previous New Moon. They go out in the month of Nisan, due to Passover, so that people will know on which day to celebrate it; in the month of Av, due to the fast of the Ninth of Av; in Elul, due to Rosh HaShana, which begins thirty days after the New Moon of Elul; in Tishrei, due to the need to establish the correct dates on which to celebrate the Festivals of Tishrei, i.e., Yom Kippur and Sukkot; in Kislev, due to Hanukkah; and in Adar, due to Purim.in Elul, due to Rosh HaShana, which begins thirty days after the New Moon of Elul; in Tishrei, due to the need to establish the correct dates on which to celebrate the Festivals of Tishrei, i.e., Yom Kippur and Sukkot;” (TB Rosh Haashana 18a, Sefaria.org translation) The preceding month could either have had 29 days or 30 days and that was an important fact when comes to setting the calendar. The places where the messengers could reach in a timely fashion, celebrated the holidays for one day. The places where the messengers couldn’t reach celebrated the holidays for two days because of the doubt which day is actually the holiday.

The messengers could not travel on Shabbat or on the Festival to carry out their mission. This prohibition did not inhibit news to travel in time to celebrate Passover. However, this prohibition create problems in the month of Tishri. The amount of time allotted to travel was prescribed because the messengers were not permitted to travel on Rosh Hashanah and Shabbat. To avoid confusion and misunderstanding daf TB Rosh Hashana 21 teaches “Rabbi Yoḥanan used to proclaim: Anywhere that can be reached by the messengers who go out in Nisan in time to inform the people when to observe Passover, but cannot be reached by the messengers sent out in Tishrei, let them also observe the festival of Passover for two days. The messengers did not travel on Rosh HaShana or Yom Kippur, and therefore they could travel three days further in Nisan than in Tishrei. The Sages instituted that two days must be observed in Nisan as a rabbinic decree due to Tishrei, for if they observe Passover for only one day, they will come to observe Sukkot for one day as well, and this they are not permitted to do.” (Sefaria.org translation)

Celebrating Sukkot for two days is no great hardship, but what about Yom Kippur? Should we observe Yom Kippur for two days as well? There is a precedent on today’s daf. “§ The Gemara relates that Rava would regularly sit in observance of the fast of Yom Kippur for two days, in case Elul had been declared a thirty-day month and Yom Kippur should be observed on what was observed in Babylonia as the eleventh of Tishrei. It once happened in accordance with his opinion. Elul had been declared a thirty-day month, and he was the only one who observed Yom Kippur on the correct day.” (Sefaria.org translation)

I don’t have to tell anyone that we only observed one day of Yom Kippur because fasting two days in a row can be injurious to a person’s health. However, there is a disagreement concerning the custom to fast two days. There those who see that this is a custom of extraordinary piety (מנהג חסידות) while others prohibit it out right. In the Talmud Yerushalmi tells that Rabbi Yehoshua ben Levi saw fasting two days for Yom Kippur as something praiseworthy while Rav Hisda thought that one should not observe thusly. The Rama on his gloss reflecting Ashkenazic Jewry practice in the Shulkhan Aruk prohibits fasting two days of Yom Kippur. “יש מחמירים לעשות שני ימים יום כפורים ויש לזה התרה ואין לנהוג בחומרא זו משום דיש לחוש שיבא לידי סכנה [א"ז]” (Orekh Hayim, 624:5)

Friday, October 29, 2021

Manipulating the calendar to preserve the dignity of the dead TB Rosh Hashana 20

We shall learn when we study massekhet Moed Katan that there are two value concepts determining Jewish practice when comes to burying the dead and mourning. The first is kevod hamet (כבוד המת). There are some things we do to bring honor or give respect to the deceased. The second is kevod hahayyim (כבוד החיים). There are some things we do out of respect for the survivors. Burying the deceased as soon as possible is an example of kevod hamet. Paying a shiva visit is an example of kevod hahayyim. If

Today’s daf TB Rosh Hashana 20 explains the reason why some sages would manipulate the calendar so that the month of Elul would be 30 days long instead of its normal 29 days.

It is related that when Ulla came from Eretz Yisrael to Babylonia, he said: This year they added an extra day to the month of Elul. Ulla continued and said: Do our Babylonian colleagues understand what benefit we did for them? We pushed off Rosh HaShana for a day, so that the Festival would not occur adjacent to Shabbat.

Gemara asks: What is the benefit in having a weekday between Shabbat and a Festival? Ulla said: Due to the vegetables that would not be picked for two days and those picked beforehand that would no longer be fresh. Rabbi Aḥa bar Ḥanina said: Due to the dead who would not be buried for two days and consequently would begin to decompose.

The Gemara asks: What is the practical difference between these two concerns? The Gemara answers: The practical difference between them is in the case where Yom Kippur occurs directly after Shabbat. According to the one who said that the reason is due to the dead that would go unburied for two days, the court adds an extra day to Elul so that Yom Kippur will not occur on Sunday. But according to the one who said that the reason is due to the vegetables that would not be fresh, there is no need to add an extra day to Elul. When would he require the vegetables? Only in the evening following Yom Kippur; and if Yom Kippur falls on Sunday, he can go out in the evening after the fast and bring fresh vegetables.” (Sefaria.org translation)

If a body stayed unburied for too long of a period it would begin to decompose and stink because of the hot climate in Israel and Babylonia. Consequently to preserve the dignity of the deceased, Jewish law demands that we bury the dead as soon as possible. Even though we’ve learned before that Gentiles may bury the Jewish dead on the first day of Yom Tov[1], neither Jews nor Gentiles may bury the deceased on Shabbat and on Yom Kippur. Burying the dead on Shabbat and Yom Kippur when the penalty is karet is considered disgraceful for the deceased. Since burying the dead as quickly as possible is considered kevod hamet, we do not bury the deceased on a day that people would think it is a disgrace. To afford the opportunity to bury the dead as soon as possible is the reason why the court manipulated the calendar so that Yom Kippur would never fall on a Sunday.



[1] Rava said: If one died on the first day of a Festival, gentiles should attend to his burial. If he died on the second day of a Festival, Jews should attend to his burial. And even with regard to the two Festival days of Rosh HaShana, the halakha is that the legal status of the two days is like that of the two days of the Festivals; (beitza 6a, Sefaria.org translation)

Thursday, October 28, 2021

Megillat Ta’anit TB Rosh Hashana 19

 Starting with yesterday’s daf and continuing for the first half of today’s daf TB Rosh Hashana 19, the Gemara discusses whether Megillat Ta’anit has been nullified are not. Megillat Ta’anit is A chronicle which enumerates thirty-five eventful days on which the Jewish nation either performed glorious deeds or witnessed joyful events. These days were celebrated as feast-days. Public mourning was forbidden on fourteen of them, and public fasting on all. In most of the editions this chronicle consists of two parts, which are distinct in language and in form, namely: (1) the text or the Megillat Ta'anit proper, written in Aramaic and containing merely brief outlines in concise style; (2) scholia or commentaries on the text, written in Hebrew. The days are enumerated, not in the chronological order of the events they commemorate, but in the sequence of the calendar, the Megillat Ta'anit being divided into twelve chapters, corresponding to the months of the year. Each chapter contains the memorial days of a single month, the first chapter dealing with those of the first month, Nisan, and so on to the twelfth chapter, which treats of those of the twelfth month, Adar.

“Five Groups of Feasts.

The festal occasions which these days were intended to keep alive in the memory of the people belong to different epochs; and on this basis the days may be divided into five groups, namely: (1) pre-Maccabean; (2) Hasmonean; (3) ante-Sadducean; (4) ante-Roman; and (5) of the Diaspora, the last-named comprising memorial days admitted after the destruction of the Temple. There are also a few days which do not refer to any known historical event, and are, therefore, chronologically uncertain.” (https://www.jewishencyclopedia.com/articles/10555-megillat-ta-anit, read the rest of the article for more information)

The sugiya begins with an amoraitic disagreement. “It was stated that the Sages disagreed about the following matter: Rav and Rabbi Ḥanina both say: Megillat Ta’anit, a listing of days on which fasting and eulogizing are forbidden, has been nullified, as in the present period of exile there is no reason to celebrate the joyous events that these days commemorate. Rabbi Yoḥanan and Rabbi Yehoshua ben Levi say: Megillat Ta’anit has not been nullified.” It concludes by saying this disagreement goes back to a tannaitic disagreement. “The Gemara answers: The question whether or not Megillat Ta’anit has been nullified is the subject of a dispute between tanna’im, as it is taught in a baraita: These days, which are written in Megillat Ta’anit, both when the Temple is standing and when the Temple is not standing, are days on which fasting is prohibited; this is the statement of Rabbi Meir. Rabbi Yosei says: When the Temple is standing, these days are prohibited for fasting because these days are a source of joy for Israel. But when the Temple is not standing, these days are permitted for fasting because these days are a source of mourning for them.” (Sefaria.org translation)

In the course of the discussion we learn that we are not only forbidden to fast on those dates mentioned in Megillat Ta’anit, but on some of those occasions forbidden also to eulogize and mourn. We are not only forbidden to fast on those days, but also the day before and the day after the date mentioned in the scroll. The two most famous holidays mentioned in Megillat Ta’anit of course would have to be Hanukkah and Purim.

We’re not surprised from our historical vantage point to learn the conclusion of the Gemara. “The Gemara concludes: And the halakha is that these days were nullified, and the halakha is that they were not nullified. The Gemara asks: This is difficult, as one halakha contradicts the other halakha. The Gemara answers: It is not difficult. Here, it is referring to Hanukkah and Purim. These Festival days were never nullified, and Hanukkah is listed among the Festivals of Megillat Ta’anit. There, the halakha is referring to the rest of the days listed in Megillat Ta’anit, all of which were nullified.” (Sefaria.org translation) This is codified in the Shulhkan Arukh, Orekh Hayyim 573 “The halakha is that Megillat Ta’anit is an annulled. One is permitted to fast on all the dates written in it and how much more so before and after them. Hanukkah and Purim are the exceptions for one is forbidden to fast on these days. Nevertheless, one is permitted to fast before and after these holidays. (My translation) ”

Wednesday, October 27, 2021

Our support can help alleviate suffering devar Torah on parashat Hayai Sarah 5782

Suffering comes to all of us and no one can suffer for us. Even so, we can be supported in those difficult times by the prayers and understanding of loved ones and friends. It’s when we are too proud to admit our need to others that we are in the greatest danger.

The Sequoia tress of California tower as much as 300 feet above the ground. Strangely, these giants have unusually shallow root systems that reach out in all direction to capture the greatest amount of surface moisture. Seldom will you see a redwood standing alone, because high winds would quickly uproot it. That’s why they grow in clusters. Their intertwining roots provide support for one another against the storms.

Support is exactly what Isaac needed and wanted after his mother Sarah passed away. You can imagine how close mother and son were. He was her baby (no matter how old he was) born to her when she was already old. He made her laugh; consequently, he bore the name Yitzhak which comes from the Hebrew root of laughter. She protected him from his big step brother Ishmael’s evil influences by having Abraham send Ishmael and his mother Hagar away from the camp. You can imagine the blow Sarah’s death was to Isaac.

Isaac’s wife Rebekah was that support he so long for and needed. The Torah records “…and he took Rebekah as his wife, Isaac loved her, and thus found comfort after his mother’s death.” (24:67) According to the Midrash “As long as Sarah was alive, a light shone over her tent (signifying the divine Presence). When she died, it disappeared. When Rebekah arrived, it returned (Gen. R. 60:16) Rebekah does not replace Isaac’s mother; she fills the emotion void in his life.” (see the Etz Hayyim commentary on pg. 138-9 below the line). Please note the specific word sequence in the above verse. Only after Rebekah became his helpmate and support system, was Isaac comforted after his mother’s death.

We need to follow Rebekah’s example. Let us be alert for opportunities to lend our support to others who are lonely, anxious or suffering. Remember these people need more than sympathy, they need companionship. Praying for them doesn't hurt either


For me the State of Israel changes everything TB Rosh Hashana 18

 Before calendars were created, we shall learn later on in our massekhet that witnesses who saw the new moon testified to that effect in the Jerusalem court. Based on this testimony the court calculated when Rosh Hodesh, the new month began. Today’s daf TB Rosh Hashana 18 teaches that the court then sent out messengers with this information six times a year to inform the people in the outlying areas so that they could observe the holidays on the appropriate day. “In six months of the year the messengers go out from the court in Jerusalem to report throughout Eretz Yisrael and the Diaspora which day was established as the New Moon, the thirtieth or the thirty-first day since the previous New Moon. They go out in the month of Nisan, due to Passover, so that people will know on which day to celebrate it; in the month of Av, due to the fast of the Ninth of Av; in Elul, due to Rosh HaShana, which begins thirty days after the New Moon of Elul; in Tishrei, due to the need to establish the correct dates on which to celebrate the Festivals of Tishrei, i.e., Yom Kippur and Sukkot; in Kislev, due to Hanukkah; and in Adar, due to Purim.” (Sefaria.org translation)

The Gemara asks the question why two months in which there is a fast day are omitted. One fast is fast of the 17th day of Tammuz which memorializes the day the Babylonians breached the walls of Jerusalem and the other fast is the third of Tishrei which memorializes the day the Babylonian appointed Jewish governor of Judea Gedaliyah was assassinated. The answer it is surprising. It seems whether a community wants to fast not depends upon the existential situation of the Jewish people.

As Rav Ḥana bar Bizna said that Rabbi Shimon Ḥasida said: What is the meaning of that which is written: “Thus said the Lord of hosts: The fast of the fourth month, and the fast of the fifth, and fast of the seventh, and the fast of the tenth, shall become times of joy and gladness, and cheerful seasons, to the house of Judah” (Zechariah 8:19). It calls them days of “fast” and it calls them “times of joy and gladness.” How so? When there is peace in the world, they will be times of joy and gladness, on which eulogies and fasting are forbidden; but when there is no peace, they are days of fasting. In a time when there is no peace, why are messengers not sent out also for the fourth and tenth months, so that people can know when to observe the fasts?

Rav Pappa said that this is what it is saying: When there is peace will be times of joy and gladness; when there is persecution and troubles for the Jewish people, they are days of fasting; and when there is no persecution but still no peace, neither particular troubles nor consolation for Israel, the halakha is as follows: If people wish, they fast, and if they wish, they do not fast. Since there is no absolute obligation to fast, messengers are not sent out for these months.” (Sefaria.org translation)

Classical Jewish commentators disagree on the meaning of peace and persecution. Nevertheless, they all agreed that the fast of the 17th day of Tammuz and the third day of Tishrei are obligatory. Until the Jewish people regain sovereignty by creating the State of Israel, we lived at the mercy of the host country. Throughout Jewish history we suffered expulsions, programs, and anti-Jewish laws. The Holocaust, one of the greatest tragedies of Jewish history, proves this point best of all. No wonder these commentators believe they did not live in an era of peace.

The establishment Jewish sovereignty in our ancestral home, the land of Israel, changes everything. No longer are the Jewish people only victims. Israel is the safe haven for all Jews. Whenever Jewish community is in danger, Israel rescues them. The ingathering of the Jewish exiles especially from lands of persecution like the former Soviet Union, Arab countries, and Ethiopia have saved their lives and gave them a sense of security. The Israel Defense Force has demonstrated time and time again that the Jewish people no longer defenseless. When one walks the streets of Jerusalem or Tel Aviv, there is a sense of overall peace. Consequently, I do not fast these last days because the State of Israel has turned them into days of joy and gladness for me.





Tuesday, October 26, 2021

I have one less worry TB Rosh Hashana 15

 The agricultural laws of tithing are complicated and difficult especially if you're like me and have no real experience farming. Daf TB Rosh Hashana 15 debates what signifies which year of the seven year cycle the tree is in. Is it when the friut emerges (hanita-חָנִיטָה) or is it when the fruit is picked (lekita-לְקִיטָה )? How do you decide what ma'aser, tithe, either ma’aser sheni or ma’aser oni to give when the friut emerges in one year, but picked in the following year? Throw in the sabbatical year to complicate matters when no ma'ser is given because all the fruits and vegetables become ownerless (הֶפְקֵר).

The baraita continues: But in the case of trees that produce only one brood of fruit, for example, palm trees, and olive trees, and carob trees, which yield fruit only once a year, although their fruit took form before the fifteenth of Shevat, they are tithed in accordance with the coming year, since they follow the time of their fruit’s picking. According to Rabbi Neḥemya, most fruit will be tithed according to the time that the fruit is picked, since only a minority of fruit trees produce two crops a year…

Reish Lakish raised an objection to the opinion of Rabbi Yoḥanan from a mishna that teaches: In the case of white fig trees, the Sabbatical Year for them with regard to the halakhot of eating and elimination is in the second year of the Sabbatical cycle, due to the fact that their fruit grows for three years, and so the fruit that ripens in the second year of the Sabbatical cycle had already taken form in the previous Sabbatical Year. This indicates that the tithe follows the time of the formation of the fruit and not the time of picking.” (Sefaria.org translation)

It seems to me that the time that the fruit is picked determines which ma'aser is taken with the exception of white figs. There emergence of the fruit determines the status of the white figs. (Rambam, Mishneh Torah, Sefer Zera'im, Hilkot Ma'aser Sheni, chapter 1 halakha 3-see also the Rabbi Abraham beb David's comments as well and Ibid, Sefer Shemita, chapter 4 halakha 16)

I'm glad that these laws don't apply in the diaspora when the Temple isn't standing. Just one less thing I have to worry about because figs are one of Judy's favorite fruits. This spring she bought and planted a fig tree. It doesn't produce white figs so we've enjoyed some of his produce. Nevertheless, we may have to wait many years to enjoy the full bounty because some animals have enjoyed the fruit before we could pick them.

When God's compassion overwhelms His strict justice TB Rosh Hashana 17

 I am often asked what does Judaism say about.... I have to answer that there's no one correct approach. A person's theology will determine the answer. What is true in general is true concerning today's daf TB Rosh Hashana 17's topic of reward and punishment. I have plenty of books on this topic in my library that prove there is more than one understanding. I encourage you to clarify your theology to help make sense of this world and the next world.

I want to share with you some key value concepts that teach us God is willing to judge us with the quality of compassion instead of the quality of strict justice. The first value concept is how we treat others, God will treat us.

Rava understood this verse differently and said: With regard to whoever forgoes his reckonings with others for injustices done to him, the heavenly court in turn forgoes punishment for all his sins, as it is stated: “He bears sin and forgives transgression” (Micah 7:18). Whose sins does He bear? The sins of one who forgoes his reckonings with others for injustices committed against him.

It is related that Rav Huna, son of Rav Yehoshua, became sick, and Rav Pappa went into his home to inquire about his well-being. He saw that the world was growing weak for Rav Huna, i.e., he was dying. Rav Pappa said to his attendants: Prepare his provisions [zavdata], i.e., his shrouds. In the end, Rav Huna recovered. Rav Pappa was embarrassed to go and see him, as it seemed as if he had decreed Rav Huna’s death. Rav Huna’s friends said to him: What did you see when you were lying there suspended between life and death? He said to them: Yes, it was so, I was truly close to dying, but the Holy One, Blessed be He, said to the heavenly court: Since he does not stand on his rights, i.e., he is ready to waive what is due him, you too should not be exacting with him in his judgment, as it is stated: “He bears [noseh] sin and forgives transgression.” Whose sins does He bear? The sins of one who forgoes his reckonings with others for injustices committed against him.” (Sefaria.org translation)

The second value concept is our God is a compassionate God who loves us and judges us compassionately. “Rav Huna raised a contradiction between the two halves of a verse. It is written: “The Lord is righteous [tzaddik] in all His ways” (Psalms 145:17), indicating that God acts in accordance with the attribute of strict justice [tzedek], and then it is written in the same verse: “And kind [ḥasid] in all His works,” implying that He acts with grace and loving-kindness [ḥesed], going beyond the letter of the law. Rav Huna explained: Initially, at the time of judgment, He is righteous, but in the end, at the time of punishment, He is gracious(Sefaria.org translation)

The third value concept I want to share with you is the limited power of Rosh Hashana and Yom Kippur. God only forgives those transgressions between God and humans on Yom Kippur. Transgressions between two human beings are not forgiven until the wronged party is appeased.

"The Gemara continues: Come and hear: Beloreya the convert once asked Rabban Gamliel: It is written in your Torah: “The great, mighty, and awesome God who favors no one” (Deuteronomy 10:17), and elsewhere it is written: “The Lord shall show favor to you and give you peace” (Numbers 6: 26). How can this contradiction be resolved?

Rabbi Yosei the priest joined the conversation with her and said: I will tell you a parable. To what is this matter comparable? To a person who lent his friend one hundred dinars and fixed a time for repayment of the loan before the king, and the borrower took an oath by the life of the king that he would repay the money. The time arrived, and he did not repay the loan. The delinquent borrower came to appease the king for not fulfilling the oath that he had sworn by the life of the king, and the king said to him: For my insult I forgive you, but you must still go and appease your friend. Here also the same is true: Here, the verse that states: “The Lord shall show favor to you,” is referring to sins committed between man and God, which God will forgive; there, the verse that states: “God favors no one,” is referring to sins committed between a person and another, which God will not forgive until the offender appeases the one he hurt." (Sefaria.org translation)

Finally, I want to conclude with the value concept of repentance. “Rabbi Yoḥanan said: Great is repentance, for it tears up the sentence issued against a person, as it is stated: “Make the heart of this people fat, and make their ears heavy, and smear over their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and they will return, and be healed” (Isaiah 6:10), implying that if indeed they return and repent, they will be healed from all their sins.” (Sefaria.org translation)

Monday, October 25, 2021

Don’t be wicked or a fool TB Rosh Hashana 14

As the story is originally told on daf TB Rosh Hashana 14, Rabbi Akiva’s actions are difficult to understand. “The Sages taught in a baraita: There was once an incident involving Rabbi Akiva, who picked an etrog on the first of Shevat and set aside two tithes. This occurred in the second or the fifth year of the Sabbatical cycle. In the second and fifth years one sets aside second tithe, whereas in the third and sixth years one sets aside poor man’s tithe. Rabbi Akiva set aside both second tithe and poor man’s tithe because he was in doubt about the halakha.

One tithe was in accordance with the statement of Beit Shammai that the new year for trees is on the first of Shevat, in which case it was already the third or sixth year, when one must set aside poor man’s tithe; and one tithe was in accordance with the statement of Beit Hillel that the new year for trees is on the fifteenth of Shevat, so it was still the second or fifth year, when one must set aside second tithe…

“The Gemara questions Rabbi Akiva’s conduct: But do we adopt the respective stringencies of two authorities who disagree on a series of issues? Isn’t it taught in a baraita: The halakha is always in accordance with the statement of Beit Hillel, but one who wishes to act in accordance with the statement of Beit Shammai may do so, and one who wishes to act in accordance with the statement of Beit Hillel may do so. If he adopts both the leniencies of Beit Shammai and also the leniencies of Beit Hillel, he is a wicked person. And if he adopts both the stringencies of Beit Shammai and the stringencies of Beit Hillel, with regard to him the verse states: “The fool walks in darkness” (Ecclesiastes 2:14). Rather, one should act either in accordance with Beit Shammai, following both their leniencies and their stringencies, or in accordance with Beit Hillel, following both their leniencies and their stringencies. If so, why did Rabbi Akiva follow two contradictory stringencies?” (Sefaria.org translation)

When comes to Jewish law, halakha, we all pick and choose what we want to observe. Nevertheless, our tradition frowns upon shopping around for the answers we want by asking different rabbis who we know will give us the answer we want. One should find a rabbi whose basic theology approach matches his/her and when the person asks a i question he/she accepts the rabbi’s answer no matter whether it is a stringent or lenient interpretation.

By the way, the Gemara saves Rabbi Akiva’s reputation by saying he always followed Beit Hillel, but in this case wasn’t sure what was Beit Hillel’s position. “he Gemara answers: Rabbi Akiva wished to act in accordance with the opinion of Beit Hillel, but he was in doubt about his tradition and did not know whether Beit Hillel said that the new year for trees is on the first of Shevat or whether they said that it is on the fifteenth of Shevat, and so he set aside two tithes in order to conform with both possibilities.” (Sefaria.org translation) I find this a less satisfactory explanation for how could Rabbi Akiva not know Beit Hillel’s tradition! Nevertheless I am assuaged knowing that some commentators say that Rabbi Akiva wanted to go above and beyond the letter the law to make sure that he takes care of the poor in his midst.