Your table as a means to gain atonement TB Haggigah 27

With today with daf TB Haggigah 27 we not only finish massekhet Haggigah we also finish Seder Moed, the Order of holiday tractates. To prevent enmity between the amei ha-aretz and the haverim, the sages ruled though normally the amei ha-aretz are tamei, ritually unready, because they were not scrupulous in observing the laws of tumah and taharah, during the holiday they were considered tahor, ritually ready, so that they could celebrate the holiday in the Temple. Obviously these amei ha-aretz touched things in the Temple while they were there. Once the holiday is over and everybody had gone home, the rabbis insisted that all the Temple’s utensils needed to “reset” by immersing in a mikvah and become tahor again because after all the amei ha-aretz were not scrupulous in observing the laws of tumah and taharah.

The Gemara comes to the conclusion that the shulkhan, table, where the shewbread was placed upon, could become tamei, ritually unready. “The table is different because the Merciful One called it: “Wood,” as it is written with regard to the table of the shewbread: “The altar, three cubits high, and its length two cubits, was of wood, and so its corners, its length, and its walls were also of wood, and he said to me: This is the table that is before the Lord” (Ezekiel 41:22). This verse indicates that even though the table was coated, its identity as a wooden vessel was preserved, which means that, like all wooden vessels, it would not be susceptible to impurity were it not for the fact that they took it out to show to the pilgrims.” (Sefaria.org translation) Consequently, the sages warned the amei ha-aretz kohanim not to touch the shulkhan when they were prostrating themselves in the Temple.

The rabbis learn a very important ethical implication with a close reading of this verse. “As the Gemara has cited the above verse, it clarifies a puzzling aspect of it: The verse began with the word “altar” and ended with the word “table,” both words describing the same item. Rabbi Yoḥanan and Reish Lakish both say the following exposition: When the Temple is standing the altar atones for a person; now that the Temple has been destroyed, it is a person’s table that atones for him, for his feeding of needy guests atones for his sins.” (Sefaria.org translation) Rashi explains that our table provides us with the opportunity to observe the mitzvah of inviting guests (hakhnasat orkhim-הכנסת אורחים) to our table. The purpose this mitzvah is to provide food for the less fortunate whether they have little or whether they are far from home and need a place to eat especially on Shabbat and on holidays. I'm sure that many of you have gone out of your way to invite people who would be unable to observe Passover with their own seder to your home on Passover.

I think that we can extend this idea of sharing your food beyond the confines of our home. I have written before that too many people are going hungry in our own midst. There are so many worthwhile organizations locally and nationally that help feed the hungry. Before our very eyes we see another humanitarian crisis unfold because of Russia's illegal invasion of Ukraine. Now another group of refugees are crossing borders and seeking safety. These refugees and those Ukrainians who remain in their country need our support. There are also many worthwhile organizations dealing with this most recent crisis in the Ukraine. I encourage you who have so much to share with those who are less fortunate whether they be at home or halfway around the world. Be generous with your support.

Tomorrow we begin Seder Nashim, the Order of massekhtot dealing with laws pertaining to women, with massekhet Yevamot.