2,711 pages of Talmud. A gem a day.

Avodah Zarah 37

Yesterday, we learned that the rabbis need to follow the lead of the people and not make rules no one can follow. They do not want to be considered to restrictive. Today, we learn that they also don’t want to be perceived as too permissive.

The Gemara relates a relevant incident: Rabbi Yehuda Nesia was traveling while leaning upon the shoulder of Rabbi Simlai, his attendant. Rabbi Yehuda Nesia said to him: Simlai, you were not in the study hall last night when we permitted the oil of gentiles. Rabbi Simlai said to him: In our days, you will permit bread of gentiles as well. Rabbi Yehuda Nesia said to him: If so, people will call us a permissive court. As we learned in a mishna (Eduyyot 8:4): Rabbi Yosei ben Yo’ezer of Tzereida testified with regard to the eil kamtza, a type of locust, that it is kosher, and with regard to the liquids of the slaughterhouse in the Temple that they are ritually pure, and with regard to one who touches a corpse that he is impure, as soon explained by the Gemara. And as a result, they called him: Yosef the Permissive.

This story gives us a perfect balance to yesterday’s daf. Just as a rabbi doesn’t not want to be too restrictive, he also does not want to be seen as too permissive. Rabbi Simlai seems to be excited that Rabbi Yehudah Nesia ruled to permit Jews to consume oil from gentiles. He suggests that they should give permission to eat gentile bread as well! In response, Rabbi Yehudah Nesia shares that if he is too lenient They will call his court permissive like, Yosef the Permissive – who, by the way, permitted three things.

So we learn that we need a balance between not making things too hard but still having expectations.

Avodah Zarah 36

Today’s daf reminds us that rabbis make mistakes too! I have two short gems, one that shows us that sometimes that fault is one of character and sometimes the fault is in expectations of what laws people can follow.

First fault: Talking behind another rabbi’s back:

Rav said to him: Was it Rabbi Simlai of Lod of whom you spoke and gave you this ruling? Residents of Lod are different, as they disparage the Sages’ decrees, and therefore Rabbi Simlai’s testimony is unreliable. Shmuel said to him: Shall I send for him? As a result, Rav became embarrassed.

Ha! Rav talks smack about Rabbi Simlai and so Shmuel says, “You want to say that to his face?” Even rabbis speak lashon harah (gossip) sometimes, and it’s not a good quality.

This next gem tells us that even though the rabbis decreed that people were not allowed to use gentile oil, most Jews did not observe the oil prohibition. Because most people didn’t observing the decree, Rabbi Yehduah Hanasi annulled it altogether!

It is the verse: “You are cursed with the curse, yet you rob Me, even this whole nation” (Malachi 3:9). This teaches that if there is the acceptance of the whole nation, yes, an ordinance may be instituted, but if not, no, the ordinance may not be instituted.

Where does Jewish authority come from? Not only from the rabbis or the Torah, but also, from other people. What can the community bear? What are the community norms? That’s just as important when trying to create a society that works.

So, sometimes rabbis mess up with their expectations of others and sometimes we fall short of others’ expectations. The goal is to learn from it and adjust and do better next time.

Avodah Zarah 35

A beautiful tribute to teachers/rabbis on the daf, using the Song of Songs to sing the praises of those who teach, and a reminder that we should share our knowledge with others.

Rav Naḥman, son of Rav Ḥisda, interpreted a verse homiletically: What is the meaning of that which is written: “Your ointments have a goodly fragrance” (Song of Songs 1:3)? This is a metaphor for a Torah scholar: To what is a Torah scholar comparable? To a flask of pelaitin: When it is exposed, its scent diffuses; when it is covered, its scent does not diffuse.

Torah scholars are like a flask of perfume. When they teach their Torah to others it’s as though they are letting the lovely smell spread.

The Gemara remarks: And moreover, when a Torah scholar spreads his knowledge, matters that are generally hidden from him are revealed to him, as it is stated: “Maidens [alamot] love You” (Song of Songs 1:3), and one may read into the verse: The hidden [alumot].

This interpretation plays on the Hebrew word “alamot” which means “maidens” but by changing a vowel becomes “the hidden things.” S o now we can read this as when a Torah scholar teaches others, the hidden meanings of the words become revealed. As a teacher I find this all the time, students seeing things I didn’t or our study together giving me new insights.

Continuing with the play on “alamot” . . .

And moreover, the Angel of Death loves him, as it is stated: “Maidens [alamot] love You,” and one may read into the verse: The one appointed over death [al mot] loves you.

Now they split “alamot” into “al” over “mavet” death and claim even the Angel of Death loves someone who teaches others!

And moreover, a Torah scholar inherits two worlds: One is this world, and the other one is the World-to-Come, as it is stated: “Maidens [alamot] love You,” and one may read into the verse: Worlds [olamot].

Last, another vowel change to “alamot” gives us “olamot” which means worlds. The Torah scholar who teaches earns rewards in this world and the world to come.

Let’s hear it for the teachers!

Avodah Zarah 34

One of the consistent things I ask couples as we prepare for their wedding is to tell me the story of their engagement. They usually have beautiful stories with elaborate planning that went into the best surprise with a photographer hiding close by and a ring that the woman already chose. (Not like when I got engaged and I didn’t know it was coming at all, let alone pick out my own ring.). The asker today puts in a lot of work. It’s hard to make something a surprise when the other person picked the ring. But maybe that’s a good thing, because today’s gem is a pretty (excuse the explicit language) shitty engagement.

The mishna teaches that Rabbi Yehuda said: Rabbi Yishmael asked Rabbi Yehoshua a series of questions. The Gemara notes that Rav Aḥadevoi says that Rav says: With regard to one who betroths a woman by giving her the excrement of an ox that is to be stoned, the woman is betrothed, provided that the excrement was worth one peruta. Although no benefit may be derived from the ox itself, it is permitted to derive benefit from its excrement.

Girl, next time help pick out the ring!!

Although, saying yes to someone who proposes with literal ox shit does say something about how much you want to marry them…

Avodah Zarah 33

How do you make something kosher? We have learned that metal can be put into fire. But what of other materials?

Clay: Rabbi Yoḥanan says: With regard to jugs belonging to gentiles that one returned to the furnace, once their tar has disintegrated they are permitted.

But what of wine skins? They can’t be put into a furnace!

The Gemara relates a relevant incident. Bar Adi the Arab seized certain wineskins from Rav Yitzḥak bar Yosef, placed wine in them for an extended period of time, and then returned them to him. Rav Yitzḥak bar Yosef came and asked in the study hall what course of action he should take. Rabbi Yirmeya said to him: This is what Rabbi Ami instructed me to do in terms of practical halakha: One fills the skins with water for three days, so that the water will absorb the flavor of the wine, and then pours the water out. And Rava says: In addition, one must pour out the water in them every twenty-four-hour period and then refill them. Once this has been performed, the wineskins will be permitted.

Our predecessor for soaking things! I feel like i do this with dishes and with stained clothes . . . Now I know when to do it to re-kasher.

Avodah Zarah 32

Two great short gems today. The first is magic pottery from the Hadrianic monarchy that so absorbed wine that it can be used like a tea bag to produce wine that tastes better than any the rabbis had in their day.

The mishna teaches: And Hadrianic earthenware is prohibited. The Gemara asks: What is Hadrianic earthenware? Rav Yehuda says that Shmuel says: It is earthenware of Emperor Hadrian. When Rav Dimi came, he said: There was an expanse of virgin soil that no man had ever tilled before, and Hadrian tilled it and planted grapevines in it, which yielded wine of the highest quality. And they placed this wine in white jugs, and the jugs absorbed the wine. And they would break the jugs into shards and carry the shards with them, and anywhere that they stopped, they soaked these shards in water and drank the water. The Gemara notes that Rabbi Yehoshua ben Levi says: And our first-rate wine is like the wine produced by the third usage of their Hadrianic earthenware.

Of course I want to try it – but it’s forbidden! (Can you imagine people seeping pottery shards in water to drink? I guess people do stranger things.)

The second gem is a fabulous one. Why do we have to know who said what? Did anyone disagree? Why not just tell us the final answer? Well, because there is a big difference between understanding and simply parroting. We can all follow rules (well, technically we can even if we don’t), but what’s more important is to really understand.

Abaye said to Rav Yosef: If one rules that the halakha is in accordance with the opinion of Rabban Shimon ben Gamliel, does that mean by inference that the Rabbis disagree, or perhaps there is no dispute and everyone accepts the opinion of Rabban Shimon ben Gamliel? Rav Yosef said to him: What difference is there to you whether or not the Rabbis disagree? In either case the halakha is in accordance with the opinion of Rabban Shimon ben Gamliel. Abaye said to him, invoking a folk expression with regard to one who learns without achieving understanding: Is it simply learn the lesson; let it be like a song? In other words, is it sufficient to simply parrot the halakhic ruling? No; it is necessary to examine an issue to understand it even if it does not yield a practical halakhic difference.

Now, if only we used that in school . . . we often learn the right answers, but not how to think.

Avodah Zarah 31

Know the book, If you give a mouse a cookie . . .

It was stated: For what reason did the Sages prohibit the beer of gentiles? Rami bar Ḥama says that Rabbi Yitzḥak says: It is due to the concern that Jews will befriend gentiles while drinking with them, which might lead to marriage with gentiles.

Don’t drink beers with non-Jews, or you will end up marrying them. By the way, what’s the problem with marrying them? They will make you bow down to their idols.

Talk about reading a lot into something little!

But not all rabbis think you can’t drink with them because you’ll end up marrying them.

Rav Naḥman said: It is due to the concern of exposure.

So, we learn two things: 1) cover your drinks so things (specifically snake venom) don’t fall into the drink, and 2) be careful who you get drinks with, you never know where it will lead.

Avodah Zarah 30

When my grandfather was older and declining, nothing would give him more energy then asking him a halakhic question (a question about Jewish law). This seen on today’s daf made me think of him.

When Rabbi Yannai bar Yishmael became ill, Rabbi Yishmael ben Zeirud and other Sages went to him to inquire about his health. They were seated, and this very dilemma was raised before them: With regard to cooked wine, is it subject to the halakha of exposure, or is it not subject to the halakha of exposure? Rabbi Yishmael ben Zeirud said to them: This is what Rabbi Shimon ben Lakish says in the name of a great man. Parenthetically, the Gemara asks: And who is this great man? He is Rabbi Ḥiyya. He said: Cooked wine is not subject to the halakha of exposure. The Sages said to Rabbi Yishmael ben Zeirud: Shall we rely on this claim? Rabbi Yannai bar Yishmael motioned to them: Upon me and upon my neck, i.e., you can certainly rely on this claim.

I love this, the sick rabbi is not only included in the conversation, he has the final answer and the final say. It reminds us that people want to be themselves, not just patients, even when they’re sick.

Avodah Zarah 29

A great gift my parents gave me was taking me to shows as a child. I remember watching the musical Sweeney Todd as an elementary school student. If you don’t know the story, a barber wants revenge on a judge and so makes a deal with a baker where he will kill the judge and the baker will use the meat for meat pies. It’s super dark and I remember people laughing. I was too young and too shocked to find it amusing. But it certainly stuck. And it came ot mind reading today’s daf.

The mishna teaches: And one may not have his hair cut by gentiles anywhere. The Sages taught in a baraita: A Jew who has his hair cut by a gentile should observe the gentile’s actions in a mirror while he cuts his hair.

Why? Because he might get murdered. As we see with this story:

The Gemara relates a relevant incident: Rav Ḥana bar Bizna was having his hair cut by a gentile in one of the side streets of Neharde’a. The barber said to him: Ḥana, Ḥana; Your throat is appealing to the razor. Rav Ḥana bar Bizna said: I have this coming to me, as I violated the ruling of Rabbi Meir, who stated that one may not have his hair cut by a gentile in any location.

So, what do we do if we can only go to a gentile barber?

The Master said: A Jew who has his hair cut by a gentile should observe the gentile’s actions in a mirror. (Implying the mirror will enable him to see what the barber is doing.) The Gemara asks: What are the circumstances of this case? If it is referring to a haircut performed in a public domain, why do I need a mirror? After all, the gentile will not harm a Jew in public. And if it occurs in a private domain, even if the Jews observes the gentile’s actions, what of it? How does the fact that the Jew is watching prevent the gentile barber from harming him? The Gemara explains: Actually, this is referring to a haircut in a private domain, but since there is a mirror in place, the Jew appears as an important person whom the gentile will hesitate to attack.

Apparently, mirrors were a sign of wealth and importance. If the barber murdered an important person, surely others would find out!

Tell that to Sweeney Todd whose first victim was quite important indeed.

I may go watch the made for TV version. I haven’t seen this since childhood and yet the story is still right there . . .

Avodah Zarah 28

Today’s daf gives a lot or “cures” for illnesses (and makes me so grateful for our current healthcare system). One of them some still swear by today! You may not guess what it is at first, but the daf give three methods of the “cure” for ear troubles.

The Gemara adds: And if this is not possible, he should bring the fat of a large beetle and melt it and apply it to the ear. And if not, he should fill his ear with oil and prepare seven wicks made of alfalfa [aspasta] and bring dried garlic ends, and tie the ends to the wicks with a strip of hair at one end, and set the wicks aflame. And he should place the other end of each wick in his ear one at a time, and place his ear opposite the flame. Parenthetically, the Gemara notes: And he should be cautious of drafts and avoid them, as they will harm his ear. The Gemara continues: And he should take one wick and remove one wick, i.e., replace each wick as it is consumed until all seven have been used.

The Gemara presents another version of this remedy: And if not, he should bring seven wicks of wax tapers and smear them with alfalfa oil, and place one end of each wick in the flame and one end in his ear, and take one wick and remove one wick. And again he should be cautious of drafts.

And if this is not possible, he should bring fiber that was dried but not combed and place it in his ear, and then bring his ear opposite the flame. And he should be cautious of drafts. And if not, he should bring the tube of an aged reed that is one hundred years old, i.e., that has been detached from the ground for a century, and salt it with rock salt and then burn it and stick it in his ear.

What are these all describing? Ear candling! It’s kinda gross, not scientifically backed, but a tradition that goes back to Talmudic times. And some still like it today. I’ll stick with plain old hygiene. If I get an ear infection? I will see the doctor. Thanks.