Out of Order: Shabat 166a-b

This blog entry is dedicated to the complete healing of Rabbi Hanan Feld of Berkeley, CA.  Rabbi Feld is an amazing inspirational teacher and gentle mensch.  

A rabbinic tradition holds that the Torah, usually thought of as the first five books of the Hebrew Bible, is actually seven books.  Numbers is divided into three sections.  One small section, composed of just 85 words, is considered a book in itself.  Numbers 10:35-36 is familiar to regular synagogue goers for its prominent location in the Torah service:  'When the Ark was to set out, Moses would say: Advance, O L-rd!  May your enemies be scattered, and may your foes flee before you.  When it halted, Moses would say, 'Return, oh L-rd, you who are Israel's myriads of thousands.'  (JPS translation).  This is discussed below:

Our Rabbis taught: 'When the Ark was to set out, Moses would say...'  The Holy One, praised be G-d, put signs (specifically upside down letter nuns)  above and below this section, to tell you that this is not its proper place.  

Rebbe says, this is not the reason (for the symbols), but rather it is an indication that the section is considered a book of the Torah on its own.   This  is in accordance with the intepetation of Rabbi Shmuel in the name of Rabbi Yochanan of this verse  " [Wisdom has build her house] she has hewn her seven pillars."  (Proverbs 9:1)  These are the seven books of the Torah.  [Numbers is thus three books - everything up to Numbers 10:35-36, the section itself, and everything in Numbers after this section.  Add the other four books of the Torah, and this equals seven books.]  This opinion [about Proverbs 9:1) is in accordance with Rebbe.

Who disagrees with Rebbe?  Rabban Shimon ben Gamliel, as it is taught, 'Rabban Gamliel says, in the time to come, this section (Numbers 2-:35-36) will be uprooted from here and written in its proper place.  Why was it moved?  To provide a break between one divine punishment for sin and another.  What is the second punishment?  'The nation was complaining...'  [Numbers 11:1: a section where the Israelites complain about the manna they have been eating, and anger G-d, resulting in a plague.]  What is the first punishment?  'They marched from the mountain of the L-rd...' Rabbi Hama bar Hannina said, They [The Israelites] turned away from G-d. [Numbers 10:33.  Rabbi Hama bar Hannina interprets this unusual name for Sinai as a spiritual turning away from G-d, which presumably had bad consequences.]  What is the proper place for this section?  Rav Ashi says, in the flags [a section at the beginning of Numbers describing the configuration of the Israelite camp.]

 

Shabat 108a: This could be the beginning of a beautiful relationship...

Rav and Shmuel are two of the most famous sages of the Gemara.  The Talmud is full of their disputes.  Below is the story of how they met.

Shmuel and Karna (a friend of his) were sitting by the bank of the Malka river.  They saw the water was cloudy and full of waves.  Shmuel said to Karna, 'There is a great man coming from Eretz Israel.  He is in digestive distress, and the waves are rising up to meet him.  Go and test his knowledge.'

[Karna finds this great man, Rav, and asks him some questions about biblical exegesis.  After his last question, Karna asks for a clarification that betrays the fact that Karna himself is knowledgeable, and was testing Rav.]  Rav asked Karna, 'What is your name?'  Karna said, 'Karna.'  Rav said, 'May it be [G-d's] will that there be a thorn [which sounds like 'Karna'] in your eye.'  [Our sages explain that Rav was mad because he was tricked into being tested.]  Finally, Shmuel invited Rav into his home and fed him barley bread, fish mash, and beer, but didn't tell Rav  where the bathroom was, in order that Rav's insides should be purged [of the source of digestive distress.  Shmuel was a doctor. ]  Rav [not knowing that this was meant to cure him], cursed and said, 'Whoever caused me this distress will not be survived by his own sons.'  And so it came to pass.  

Ouch! Arf! Shabat 106a

Warning: This is a 'gross' post.  Read on with caution.

All [actions that cause] spoilings [i.e. destructive work rather than productive work]  are exempt [meaning forbidden on the sabbath but there is no punishment associated with them.]  Rabbi Abahu taught in front of Rebbe Yochanan, 'All spoilings are exempt, except for causing wounds and burning.'  Rabbe Yochanan replied, 'If you are going to teach that, go outside.  Causing wounds and spoiling are not different'.  [That is, you are wrong and can't teach that in here!]  An alternative explanation is that causing a wound is different when it for the purpose of feeding [the blood] to one's dog....

So I guess before dog biscuits they used blood as a canine snack.  

Talmudic Acronyms: Shabata 105a

After a (mostly chag-induced) month long break, the Nailed Shoe is back!

In the Talmud, acronyms are called 'notricons.'  There are three different traditions about the notricon interpretation of the word 'Anoci' (aleph nun cuf yud) at the beginning of the Ten Commandments.  Rebbe Yochanan teaches that it means 'Ana nafshi cativat yahevit', or 'I myself wrote and gave.'  The sages teach, 'Amira Ne'mana Cativa Yahiva' or 'A pleasant utterance I wrote and gave.'  Others reverse the order of the letters and teach, 'Y'heva cativa ne'emanim ameria' or 'It was  given written, it's sayings are faithful.'  (the translations were tricky so I'm using those at www.dafyomi.co.il)

These are fun but strange.  I like the first one - it emphasizes the personal (as it were) nature of G-d's gift of the Torah.  

There is a famous statement on 104b.  Why are the letters for 'truth' (Aleph-Mem-Tav) spread very far apart - the first, middle, and last letter of the aleph-bet, while the letters for falsehood (Shin-Kuf-Resh) are all next to each other?  It is because truth is rare while falsehood is common.   When I read it, my mind went to recent reflections on how easy it is for perceptions to jump to falsehood, while perceiving the truth can take a lot of work and discipline.  

My birthday post: Netivot Shalom, Tshuvah 3:3

Here's a lovely bit from the Netivot Shalom on the Shofar and divine mercy.  It's my reverse birthday gift to all of you.  Wishing you an easy meaningful fast and gemar tov chatimah (a complete sealing for a good new year.)  

If a person has a a small bit of evil within them... that he isn't able to remove this evil root from within him, whether it be matters of lusts, that his eyes are too free or his mouth is too free or anything similar, or that he has a bad character trait that devours him, whether it be jealousy, pride, anger, or over excitement or anything similar, then this flows through him like a serpent's poison, and is a (Deuteronomy 29:17, JPS translation) 'Stock sprouting poison weed and wormwood.'  (Hebrew is shoresh poreh rosh v'lanah).  As the Beit Avraham says, the best counsel in this situation is evoked by the fact that an acronym for SHoreh Poreh Rosh is SHoFaR.  By means of the shofar one is able to succeed in uprooting whatever evil sprouts within him.  

There are two means for uprooting evil within oneself.  One is a 'mighty hand', as it is written, (Exodus 13) 'For with a mighty hand I brought you out of Egypt.'  A Jew accepts upon himself with complete devotion that the same situations will come upon him and he will not repeat them.  The other method is by asking for mercy and imploring the Holy One Praised be G-d at an appropriate time of favor; these methods relate to the blowing of the shofar.  The tekiahs (one kind of shofar note) at the beginning and the end instruct us about firm decisions, as our sages say (Isaiah 23:25) 'The peg fixed in a firm place (HaTekoah) will give way.'  [Simon's note - this is self transformation through discipline.  The hebrew for 'firmly set' is like the word for Tekiah.]  Teruahs (another kind of shofar note) are (Rosh HaShanah 33b) 'Cries and wailing,' requests for mercy to uproot the evil that sprouts within us.  

These kinds of prayers are ready-made for acceptance by G-d.  Prayers made throughout the year all have adversaries above.   However, shofar notes are simple deep voices that encompass all prayer and outcries to his Father in heaven.  Angels and seraphs can't understand the meaning of this sound, they are comprehended only by G-d who examines the heart.  As the Me'or v'Shemesh wrote, in the oppression in Egypt terms like 'cry' and 'agony' were used, simple voices without words, that no adversary can delay.  Thus those voices (the cries of our ancestors in Egypt) split great mountains and went directly to the Lord of Hosts.  

Better than Plato's Cave - Megila 19b

Rabbi Hiyya Bar Abba teaches in the name of Rabbi Yochanan, "If in the cave where Moshe and Eliyahu stood there had been a hole even as large as a small thread, they would not have been able to withstand the light, as it is written, (Exodus 33:20) 'For one cannot see Me and live.'"  

So Moses and Elijah's famous encounters with G-d (the 13 attributes of Mercy for Moses, and the still small voice for Elijah) both took place in the same cave.  Neat!

Zohan has good company. Shabat 95a

As Rabbi Shimon Ben Menasia interpreted, (Genisis 2:22) "The L-rd G-d built the side" teaches us that the Holy One Praised be G-d braided Eve's hair and then brought her to Adam.  

To me, this is a nice source for the importance of bringing couples together.

Randy Newman was right. Shabat 92a

The Shechina only dwells among those who are wise, strong, rich, and tall.

For silence you pay double. Megila 18a.

I've started learning with a new Chevruta, and here is something from our study together.  It is also surprising.  The context is a discussion of the reason for the order of the 19 blessings of the Amida.  The Gemara states that they were set by the Men of the Great Assembly, but forgotten and restored by Rabbi Shimon HaPakoli.  The Gemara states that after that moment of restoration:

It is forbidden to tell G-d's praise.   {Rashi states this means that it is forbidden to create a new blessing, presumably to add onto the Amida.  Without this explanation that statement is shocking!}  As Rebbe Elazar stated, Why is it written: (Psalms 106:2) 'Who can tell the might of G-d, and announce all of His praise?'  For whom is it pleasant to recount G-d's might?  Only the one who can tell of ALL of his praise.  {i.e. not do a partial job - which is the only true possibility given that G-d is infinite.}  Raba  bar bar Hanna taught in the name of Rebbe Yochanan,  One who speaks of G-d's praise too much is uprooted from the world, as it is written, (Job 37:20)  Is anything conveyed to  Him when I speak?  If a person speaks he will be destroyed.'  {the plain meaning according to JPS is 'Is anything conveyed to Him when I speak?  Can a man say anything when he is confused?'  The Hebrew is ambiguous which makes for juicy drashot!}  Rebbe Yehuda of Kfar Giburia, and some say it was Rebbe Yehuda of Kfar Gibur Chayil, said why is it written, (Psalms 65:2) 'For you, silence is praise.'  {Again that is a midrashic translation, the plain meaning is 'Praise befits you.' Thanks JPS!}   The universal medicine is silence.  As Rav Dimi said, They say in Eretz Israel, a word is worth one sela [a coin], silence is worth two coins.  

Why is silence so much more valuable than creativity in this context?  

Redux, Shabat 89b

A couple of people told me that the midrash I posted a little while ago was incomprehensible because of all the pronouns.  I'm still learning how to do this blog... here is a clearer version.

Rebbe Shmuel taught in the name of Rebbe Yochanan, "Why is it written (Isaiah 63) 'For you are our Father, for Abraham doesn't know us and Israel doesn't recognize us.  You Hashem are our father, your eternal name is our Redeemer.'?  In the time to come the Holy One Praised be G-d will say to Abraham:  Your children have sinned against Me.  Abraham will say before Him, "Master of the Universe, blot out their name for the sanctification of Your Name."  G-d will say of Jacob, who had great sorrow in raising his children, "Perhaps he [Jacob] will seek mercy on their[ [Israel's] behalf."  G-d will say to Jacob, "Your children sinned against me."  Jacob will say before G-d, "Master of the Universe, blot out their name for the santification of your name."  G-d will say, "The old have no sense, and the young ones have no counsel."  G-d will say to Issac, "Your children have sinned against me."  Issac will respond, "Master of the Universe, are they MY children and not YOUR children?  When Israel said, 'We will do' before 'We will hear,' You called them (Exodus 4:22) 'My son, My firstborn.'  Now Israel is my children and not Yours?  Furthermore, how much did Israel sin.  A person's life is 70 years.  Take away the first 20 years, where you don't punish them.  That leaves 50 years.  Take away another 25 years of nights, leaving 25 years.  Take away 12 and a half years, which are eating, praying, and time in the toilet, leaving 12 and 1/2 years.  If You can tolerate that, great!  If not, let half be Your burden and half be mine.  If you want to say all of it is on me, here I am before you."  

Israel spoke and said, "For you [Issac] are our father."  Issac said to Israel, "Before you praise me, praise the Holy One Praised be G-d," and Issac revealed G-d to their eyes.  Israel immediately raised their eyes to heaven and said, "You Hashem are our father, your eternal name is our Redeemer!"

You Go, Girl!

G-d made two surprisingly earthly statements to Moses on Shabat 87a and Shabat 89a.  On 87a, the Gemara states that Moses decided on his own to smash the first set of tablets subsequent to the sin of the Golden Calf.  G-d's response is 'Yassher Koacha that you broke them.'  Yassher Koach literally means, "May your strength increase."  I think the most idiomatic way to translate Yassher Koach is "You Go, Girl!"  On 89a, the Gemara states that when Moses went up to get the Torah, G-d was attaching crowns to the letters.  Moses politely waits until G-d's work is done.  G-d as it were notices Moses standing there and says, "Moses, don't they say Shalom in your city?"  Idiomatically, I'd render this as, "Nu, you never learned to say hello?"  These aren't beautiful in the usual way but there is something surprising and elegant about them.  

What is the Nailed Shoe?

There is a long, strange, and entertaining sugiya (discussion) about 'nailed shoes' early on in Shabat.  It is an example of the kind of fun material that I think doesn't get enough exposure.  G-d willing I will post a translation of it sometime soon.

Shabat 89B

Here's a midrash that was totally new to me.

"Rebbe Shmuel taught in the name of Rebbe Yochanan.  Why is it written (Isaiah 63): For you are our father for Abraham doesn't know us and Israel doesn't recognize us.  You Hashem are our father, your eternal name is our our Redeemer'?  In the time to come the Holy One Praised be G-d will say to Abraham:  Your children have sinned against me.  He will say before Him:  "Master of the Universe, blot out their names for the sanctification of your Name.  He says of Jacob, who had great sorrow in raising his children,  "Perhaps he will seek mercy on their behalf."  He said to him, "Your children sinned against me."  He said before Him, "Master of the Universe, blot out their names for the sanctification of your Name.  He said, 'The old have no sense, and the young ones have no counsel."  He said to Issac, "Your children sinned against me."  He said before him, "Master of the universe, these are my children and not your children?  When they said, 'We will do' before 'We will hear,' you called them (Exodus 4:22), 'My son my firstborn.'  Now they are my children and not yours?  Furthermore, how much did they sin?  A person's life is 70 years.  Take away [the first] twenty years, where you don't'  punish them; that leaves 50 years.  Take away another 25 years of nights, leaving 25 years.  Take twelve and a half year years, which are eating, praying, and spending time in the toilet, leaving twelve and a  half.  If you can suffer that - great, and if not, let half be on you and half on me.  If you want to say all of it is on me, here I am before you."  They [Israel] spoke and said, "For you are our father."  Issac said to them, "Before you praise me, praise the Holy One Praised  be G-d," and Issac revealed G-d to  their eyes.   They immediately raised their eyes to heaven and said, "You Hashem are our father, your eternal Name is our Redeemer!"

Introduction

I am going through Shas (the Babylonian Talmud) very slowly - about 2 pages a week.  I'm hoping to post here about gems that I find along the way.  They will probably fall into three categories - the beautiful, the gross, and the just plain strange.