Rabban Yoḥanan ben Zakkai saves Judaism TB Rosh Hashana 30

 The destruction of the Second Temple by the Romans was one the greatest catastrophes in Jewish history. It marked a watershed period in our history because Judaism as it was practiced in the past by offering up sacrifices as the main mode of worship was no longer an option. If Judaism was going to survive, it needed to change. “In A.D. 70, Yoḥanan ben Zakkai, leader of the rabbinic group, founded at the Yavneh a small coastal town in Palestine, and Academy for the study and application of Torah to the lives of surviving Jews. While many thought the Jews’ disaster meant they were the rejected children of God, Yoḥanan concentrated on the present needs of the surviving remnant. He devised a program for the reconstruction of the people in the faith in the aftermath of disaster.” (Jacob Neusner, There We Sat Down, page 37)

Starting with the Mishnah on yesterday’s daf TB Rosh Hashana 29b and continuing on today’s daf TB Rosh Hashana 30 instituted rabbinic ordinances (takanot (takana in the singular)-תקנות) to either change the way Judaism was practice to reconstruct it or to remember what was once done in the Temple.

The first case deals with when Shabbat and Rosh Hashana coincide. “MISHNA: With regard to the Festival day of Rosh HaShana that occurs on Shabbat, in the Temple they would sound the shofar as usual. However, they would not sound it in the rest of the country outside the Temple. After the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted that the people should sound the shofar on Shabbat in every place where there is a court of twenty-three judges.” (Sefaria.org translation) Everywhere else Jews need to refrain from blowing the shofar on Shabbat. This new takana allowing the shofar to be blown on Shabbat where there is a court of 23 judges was questioned almost immediately by the Sages.

“The mishna taught: After the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted that the people should sound the shofar even on Shabbat in every place where there is a court of twenty-three judges. The background to this decree is related in greater detail in a baraita, as the Sages taught: Once Rosh HaShana occurred on Shabbat, and all the cities gathered at the Great Sanhedrin in Yavne for the Festival prayers. Rabban Yoḥanan ben Zakkai said to the sons of Beteira, who were the leading halakhic authorities of the generation: Let us sound the shofar, as in the Temple. They said to him: Let us discuss whether or not this is permitted.

“He said to them: First let us sound it, and afterward, when there is time, let us discuss the matter. After they sounded the shofar, the sons of Beteira said to Rabban Yoḥanan ben Zakkai: Let us now discuss the issue. He said to them: The horn has already been heard in Yavne, and one does not refute a ruling after action has already been taken. There is no point in discussing the matter, as it would be inappropriate to say that the community acted erroneously after the fact.” (Ibid.) Apparently Rabban Yoḥanan ben Zakkai was not above acting to duplicity to make sure his program of reconstruction was set in place. We follow this rabbinic ordinance today and do not blow the shofar if Shabbat and Rosh Hashana coincide. (Shulkhan Arukh, Orekh Hayim, 588:5)

On today’s daf TB Rosh Hashana 30 records a takana whose purpose is to remember what happened in the Temple. “MISHNA: After the previous mishna mentioned Rabban Yoḥanan ben Zakkai’s ordinance that applies to the sounding of the shofar, this mishna records other ordinances instituted by the same Sage: At first, during the Temple era, the lulav was taken in the Temple all seven days of Sukkot, and in the rest of the country outside the Temple, it was taken only one day, on the first day of the Festival. After the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted that the lulav should be taken even in the rest of the country all seven days, in commemoration of the Temple.”

The difference between observing Sukkot in the Temple and in the rest of the country is based on the two halves of one verse verses in parashat Emor, Leviticus 23:40. Concerning the Temple practice, the Torah commands “On the first day you shall take the product of hadar^{e (}Others “goodly”; exact meaning of Heb. hadar uncertain. Traditionally the product is understood as “citron.”) trees, branches of palm trees, boughs of leafy^{f (}Meaning of Heb. aboth uncertain.) trees, and willows of the brook, and you shall rejoice before the LORD your God seven days.” (Leviticus 23:40) with the emphasis is on rejoicing before the Lord for seven days.

Concerning of waving the lulav and etrog only one day everywhere outside of the Temple, the Torah commands (as understood by the rabbis) “On the first day you shall take the product of hadar^{e (}Others “goodly”; exact meaning of Heb. hadar uncertain. Traditionally the product is understood as “citron.”) trees, branches of palm trees, boughs of leafy^{f (}Meaning of Heb. aboth uncertain.) trees, and willows of the brook” with the emphasis is on the first day.

“The Gemara asks: And from where do we derive that one performs actions in commemoration of the Temple? As the verse states: “For I will restore health to you, and I will heal you of your wounds, said the Lord; because they have called you an outcast: She is Zion, there is none who care for her” (Jeremiah 30:17). This verse teaches by inference that Jerusalem requires caring through acts of commemoration.” (Sefaria.org translation)

I would venture a guess that most people don’t realize that we march around the sanctuary with our lulav and etrog for the six week days of Sukkot in order to remember how we celebrated Sukkot in the Temple. (Shulkan Arukh, Orekh Hayim, 658:1, Mishneh Torah, Hilkhot Lulav, chapter 7 halakha 13)