Wednesday, October 31, 2012

Shabbat 28 – Wick made of wood

Any material that comes from a tree should not a be used to make a wick for the Shabbat lamp, since it does not draw oil well – with the exception of flax. Incidentally, materials coming from a tree, if used to construct a roof over a dead body, do not themselves become ritually impure – again, with the exception of flax.

This terse rule can be explained as follows. Ordinarily, flax is not considered wood, but it is called “wood” once, in the book of Joshua, “And she brought them up to the roof and hid them in the trees of flax...”. Since flax can be used for a wick, and since it does accept ritual impurity, it had to be mentioned and excluded.

The law of the wooden roof not accepting ritual impurity of the dead – although it transmits this impurity to other objects – is derived from the laws of the covering of the Tabernacle. A related question is the skin of an animal called “tachash,” also translated as “blue processed skin” – was it a kosher animal or not. It had one horn, and therefore should have been kosher, since we learned in the tractate Niddah that this is a sign of a kosher animal. Besides, the ox that Adam brought as a sacrifice, also had one horn, and it definitely was kosher. However, it could be that the unicorn called tachash was a special creature that appeared just once, to provide skins for the Tabernacle (it was multicolored, “ joyous in his colors” in Aramaic), but then was hidden again, and its kosher status remains in doubt.

Art: Raphael - The Woman with the Unicorn

Tuesday, October 30, 2012

Shabbat 27 – A small piece of clothing

A small piece of clothing the size of three by three finger-breadths is somewhat useful as a garment, because poor people can use it for patches. It does not have complete utility though, since rich people don't have any use for such small clothing. Nevertheless, the Torah gives it the status of a garment, and it is subject to the spiritual disease of tzaraat (white spots looking like leprosy), which indicates to the owner that he has some defects:  stinginess, bad talk, etc.. How do we know that this indeed is the minimal size?

Since the Torah did not just say “garment” but “and the garment”, we see that even a piece of three by three finger-breadths is included. But maybe the Torah meant a larger piece of clothing, three by three hand-breadths, which has some use for everybody, rich and poor? – No, that the Torah did not have to include, because it already included the warp and the woof, in that they can become impure: if such small unfinished piece is susceptible to impurity, then how much more so a finished piece of three by three hand-breadths!

But perhaps Torah wanted to include garments made of other materials, and not only the wool and linen which it mentioned explicitly? – No, by repeating the word “garment” in “garment of wool or garment of linen,” the Torah showed that only these materials are considered significant for the laws of tzaraat purity.

Art: Raja Ravi Varma - The Miser

Monday, October 29, 2012

Shabbat 26 – Oils for Shabbat lamp

Although Rabbi Ishmael prohibits using the malodorous oily residue of pitch (“itran”) - out of fear that one may not be able to stand the smell and leave the room, which would diminish the honor due to Shabbat – the Sages allow all oils for the Shabbat lamp. This includes sesame oil, nut oil, radish oil, fish oil, watermelon oil, the aforementioned “itran”, and naphtha, another derivative of pitch.

In addition, one should not kindle the Shabbat light with balsam. It is volatile, and should not be used even on weekdays, but on Shabbat there is a danger that he will use some of it from the lamp, thus indirectly extinguishing the light.

There was one a mother-in-law who hated her daughter-in-law. She told her, “Go anoint yourself with balsam oil.” She then told her, “Go and light the lamp.” The girl dutifully went to lit the lamp, the fire leapt out and consumed her.

Rabbi Tarfon wanted to declare only olive oil valid for Shabbat lamp, but Rabbi Yochanan ben Nuri rose to his feet and said to Rabbi Tardon, “What shall the Babylonians do, who have only sesame oil? And what shall the Medians do, who have only nut oil? And what shall the Alexandrians do, who have only radish oil? Rather, do not add to any oils that are already prohibited by the Sages.”

Art: Theo van Rysselberghe - Portrait of Madame Monnon, the Artist's Mother-in-Law

Shabbat 25 – The delights of Shabbat

If Friday is a Yov Tov, such as Pesach, Shavuot, or Sukkot, one should not use the oil that is designated for burning for Shabbat lights. What is this oil designated for burning and why one can't use it? It is oil of terumah, or kohen's portion, which must be kept in ritual purity, but which has become ritually impure. Such oil cannot be used for food and must be burned. Why then not use it for Shabbat? – Because the Torah told not to burn such oil on a Yom Tov.

Where did the Torah say so? Talking about a Passover sacrifice, it says, “Don't leave any of it until morning, and what is left of it until morning should be burned in fire.” The word “morning” is repeated because it is refers not to the morning after Passover nigh, which is still a Yom Tov, but to the next morning, which is already a weekday, and only then can unfit sacrifice be burned. We learn from here a general rule of not burning unfit holy items on a Yom Tov. Another way to explain this is that only that which is to be eaten by people on a Yom Tov itself can be put on fire, but anything which can be burned later should be burned later.

The prophet Jeremiah says, “My soul despaired of having peace, I have forgotten goodness.” To what does this refer? - To his not having oil for Shabbat lamp. Others say he means a bathhouse before Shabbat. Still others say that it refers to a nice bed and nice bedclothes, and to an adorned wife.

Art: Thomas Faed - The cottage bedroom

Sunday, October 28, 2012

Shabbat 24 – Shabbat or Hanukkah, which is more important?

Rava said the following: “It is obvious to me that if a poor person has money for only one light, Shabbat or Hanukkah, he should purchase oil for Shabbat, because it brings peace to his house: sitting in the dark on Friday night would distress his household.” He then asked, “If one has a choice between Hanukkah light and wine for the sanctification (Kiddush) on Shabbat, which should he choose? Do we say that Shabbat comes first, because of the rule that something that is more frequent takes precedence? Or do we say that Hanukkah light is more important, because it publicizes the miracle?” He then resolved it himself: one should buy oil for one Hanukkah light, which is sufficient to publicize the miracle, and spend the rest on wine.

Rav Huna gave a series of omens. One who is habitual to light Shabbat and Hanukkah candles will merit children who are Torah scholars, (based on “mitzvah is lamp and Torah is light”). One who is careful with the mezuzah will merit a beautiful residence. One who is careful about tzitzit will merit a beautiful garment. One who is careful to say the Shabbat Kiddush on wine will merit to fill many kegs of wine.

Art: Eduard Von Grutzner - A Good Vintage

Shabbat 23 – Being above suspicion

What is the actual mitzvah of Hanukkah: kindling the lights or putting the already burning menorah in its place? For example, there is a rule that if one was standing and holding his menorah all the required time, he accomplished absolutely nothing. But he kindled it and it was burning! Do we see from here that placing the lamp is essential, and that is what he failed to do? – Not necessarily. Here the problem is that those who see him might say, “He needs the light for his own needs,” and he thus fails to publicize the miracle.

Let us now try to prove the opposite, from Rava's rule that if one kindled the lights at home and then placed the menorah outside, he has accomplished nothing; it must be then that placement is not the mitzvah, but kindling the menorah in its place is essential?! – No, there is no proof from here either, because the one who sees may think that he just needs the light, thus the miracle is not publicized.

The conclusion though is that kindling is essential, and that is the text of the blessing, “...to kindle the lights of Hanukkah”.

If one has a house with two doors on the two opposite sides, he must light two menorahs, one on each side, to avoid the suspicion of being negligent. What is the source that tells us to care about people's suspicion? – It is the law of “pe'ah,” the corners of the field – which the field's owner must leave over for the poor. One must leave standing stalks at the end of reaping, since if he were to do so any time during his harvest, the passerby– seeing an empty field at the end of the harvest – might say, “Let a curse come over one who does not leave over corners of his field for the poor.”

Art: Jean-Francois Millet - Woman Sewing By Lamplight

Thursday, October 25, 2012

Shabbat 22 – Hanukkah

On the last page the Talmud mentioned Hanukkah, in connection with oils used used on it and on Shabbat. This is the only mention of Hanukkah in the Talmud. What is the reason for Hanukkah? When the Greeks entered the Sanctuary, they contaminated all the flasks of oil that were there. When the Hasmoneans gained the upper hand, they searched and found only one flask of oil, with the seal of the High Priest still intact. It contained enough oil for one day. However, a miracle was performed with this oil, and they kindled the lights of the Menorah with it for eight days, until other ritually pure oil could be obtained. The following year the Hasmoneans and the Sanhedrin established these eights days as festival days, to praise God for the miracle.

Can we derive a Hanukkah law from the following law of damages: if a camel laden with flax was passing through the street, and his flax protruded into a shop where it caught fire from the shopkeeper's lamp, and then the burning flax set fire to a mansion - the camel driver is liable. If the shopkeeper has set his lamp outside, then the shopkeeper is liable. Rabbi Yehudah adds that if it was a Hanukkah light, even outside, the shopkeeper is not liable, since it is a mitzvah to light the Hanukkah lamp outside, to publicize the miracle. On analysis, we see that a Hanukkah light must be placed within ten hand-breadths above the ground  because if it were allowed to be placed higher, the camel driver could have this winning claim: “You should have put your Hanukkah lamp higher than a camel!” – Not necessarily, since if the law would require a shopkeeper to put the lamp that high, he might not have lighted it altogether.

Art: Cornelis Jacobsz Delff - A Still Life with an oil lamp

Wednesday, October 24, 2012

Shabbat 21 – Oils unusable on Shabbat

Having discussed the wicks that don't make a good light on Shabbat, we now turn to oils that are not drawn after the wick and that are therefore prohibited for Shabbat use. The first one is the “kik” oil. What is it? Shmuel said, “I asked all the seafarers, and they told me that there is a bird found in seaport cities, and its name is 'kik', and it is oil made of that bird.” Rabbi Yitzhak said that it is cottonseed oil, but Resh Lakish maintains that it is oil of the tree under which the prophet Jonah rested, called “kikayon.” Rabbah bar bar Channah said, “I myself have seen Jonah's plant, and it grows in ponds, merchants hang it above their stores' entrances, its seeds produce oil, and under its branches rest all the sick of the Land of Israel.”

All the oils prohibited for use in Shabbat lamps are also prohibited for use in the Hanukkah menorah, on weekdays as well as on Shabbat – this is the opinion of Rav Huna. What is his reason? He maintains that the Hanukkah light needs to be rekindled if it goes out, and with those unfit oil the danger of him negligently forgetting to rekindle is too great.

Rav Chisda says that these oils may be used for Hanukkah on weekdays but not on Shabbat. Why? According to him, one does not need to re-light the menorah. Thus, weekdays with imperfect oil are not a problem. On Shabbat, however, one may tilt the lamp to improve the light, for example, for reading – which may happen, because Rav Chisda does permit to use the lights of Hanukkah for personal needs.

Finally, Rav permits these oils for the menorah for all days. On weekdays it is not a problem, because Rav does not require him to rekindle the light if it goes out. On Shabbat it is not a problem either, because Rav does not allow to use the light of Hanukkah for personal need, and thus one will not come to tilt the lamp.

Art: Wolfgang Heimbach - Man with oil lamp

Shabbat 20 – Lighting Shabbat Candles

One has to enjoy Shabbat and honor it. As the first step, one lights a lamp, in order to conduct the Shabbat meal in a lighted room. Some say that the lamp is for enjoyment, since it is impossible to completely enjoy a meal in a dark house; others say that that the lamp or candles are to honor Shabbat.

Some materials should not be used for the lamp's wick, because they will not produce a steady even flame. The first one is the bark of a cedar tree. But it is just wood, unfit for a wick!? – There is wooly substance in the bark, called bast. Still, it is not good enough.

The next material unfit for a wick is uncarded flax. Flax stems are first soaked (retted) and then beaten (scutched) to break them apart and to release the fiber. The fibers are then separated (hackled, or carded). Before they are separated, flax does not draw oil well.

Another prohibited material is willow tree. Ravin and Abaye were once walking in the Tamrurita valley when the saw some willow trees. Ravin said to Abaye, “This is the will tree that we learned about, forbidden to be used as a wick on Shabbat.” Abaye replied to him, “But that is just a tree!” Ravin then peeled some bark off one of the tress and showed Abaye the wooly substance within.

Art: Godfried Schalcken - Man with a Candle

Tuesday, October 23, 2012

Shabbat 19 – Lest he stokes the coals

Although Beit Hillel have no problem allowing the vessels to work on Shabbat – barring such cases as loud mills – they do prohibit putting a pot into an oven just prior to sundown. Why? – Because in his desire to eat the meal, one can stoke the fire. It follows from here that if the food in the pot is completely raw, then it is allowed to put it into the oven. And why is that? – Since one has no hope of eating it on Friday night anyway, one will not come to stoke the fire.

Prior to Shabbat, one should not sell any item to a non-Jew, or help him load it, because his subsequent carrying it home may seem as if he is doing this on the behest of a Jew – so say Beit Shammai – unless he can reach his home before Shabbat starts. However, Beit Hillel say that it is enough for him to be able to reach the first house in his town. Then, if he carries it to his home – that is his own affair.

One should not give clothing to a gentile launderer unless he has time to finish it while it is yet day – so say Beit Shammai, but Beit Hillel allow it – provided that the Jew does not ask for them right after Shabbat. In the household of Rabban Gamliel they would follow the stringency of Beit Shammai, while white clothes were given even more time – since they are harder to clean. Even though this is not the prevailing law, it does teach us about cleaning. Abaye once asked a launderer, “How much to clean the colored garment?” – and the launderer told him that it is the same as white ones. Abaye said to himself, “Talmud teaches that he is cheating!”

Art: Les lavandières - Jean-François Millet

Shabbat 18 – Vessels working on Shabbat

When one makes ink by pouring water onto dye, this must be done sufficiently early before Shabbat, so that the ink becomes completely soaked before sundown – these are the words of Beit Shammai, but Beit Hillel permit it. In the same way, when putting bundles of flax into an oven to be bleached by the heat, one must give it sufficient time for bundles to become heated while it is yet day – again, these are the words of Beit Shammai, and Beit Hillel allow it.

Incidentally, when one makes dough by pouring water onto flour, Rabbi Yehudah the Prince says that this is already considered kneading, while Rabbi Yose opines that “kneading” is only when one kneads the dough manually. Could it be that the rule above belongs to Rabbi Yehudah alone? – No, Rabbi Yose could agree about ink, because it is normal to knead dough, but not ink.

From where do Beit Shammai take the concept that one's vessels and machines should rest on Shabbat? – from the Torah phrase “Be very careful to keep everything I have said to you.” It follows the prohibition of work on Shabbat and adds an additional prohibition. And Beit Hillel? They say that this prohibition is not from the Torah. They do agree, however, that when a working machine makes noise and gives an appearance of working on Shabbat – such as an automatic mill – that it should not be used.

Art: Jean-Francois Millet - Breaking Flax

Monday, October 22, 2012

Shabbat 17 – The other decrees of Beit Shammai

What other decrees  were accepted “on that day” that we have been discussing so far? One concerns the laws of a mikveh and the rainwater collected into it, but the distinctions are made finer and finer. If one placed vessels under a gutter pipe, and later poured it into a the mikveh to complete it, this water is considered drawn by a human, not rainwater, and it disqualifies the mikveh. Beit Shammai further say that this disqualification is true even if he put the vessels there unintentionally or forgot them, but Beit Hillel say that then the water is valid. Rabbi Meir says that if he forgot the vessels in the middle of his courtyard, all agree that the water is valid. Some say that the argument is when he placed the vessels when the clouds were gathering, but then dispersed, he forgot about his vessels, and now the clouds gathered again and brought rain.

On that day the students of Shammai prevailed over Hillel with force. They stuck a sword in the meeting of the Sages and said, “Whoever wants to enter is welcome, but nobody is allowed to leave until the law is decided.” Hillel sat in front of Shammai like one of his students, and due to that his words were not listened to, and the day was as grievous to Israel as the day when the Golden Calf was made – because there too, people did not listen to Aaron and Hur.

Art: Thomas Moran - Storm Clouds Over Long Island

Sunday, October 21, 2012

Shabbat 16 – Glass vessels, what are they?

In connection with the preceding discussion of the laws of purity, the Talmud mentions the purity of glassware. Since glassware is not mentioned anywhere in the Torah, it should not be susceptible to ritual impurity. However, the Sages did decree such impurity. Why? Rabbi Yochanan quoted his favorite student Resh Lakish: “Since its formation is from sand, the Sages placed it in the same category as earthenware – which is mentioned in the Torah and is susceptible to impurity, though only from the inside.”

But if that is true, glassware should not become impure when a source of impurity touches it on the outside, just like earthenware - and we know that it does!” – Glassware differs from earthenware in that if it is broken, it can be melted down and refashioned, which is not true of earthenware. In this it is similar to metalware, which does accept impurity when something touches it from the outside.

If glass is indeed similar to metal, then flat glass utensils should accept impurity just like flat metal utensils do – and we know that this is not true about glass!? – The Sages, when they gave impurity to glassware, wanted to make it different from metal, to remind people that this impurity is only decreed by the Sages, and that when an impure glassware utensil touches ritually pure foods, these foods should not be burned on account of this. The Sages therefore gave glass the laws that are somewhat different from the laws of metal, to serve as such a reminder.

Art: Osias, the Elder Beert - A Still Life Of Three Wine Glasses

Shabbat 15 – Shammai and Hillel argued no more than three times

Although there are numerous disagreements between the schools (students) of Shammai and those of Hillel, Shammai and Hillel themselves disagreed only in three instances. What are they?

When making dough, one has to separate a portion for a priest (Kohen) and give it to him. Nowadays, when the priests are no longer ritually pure, one separates and destroys a symbolic amount. How much dough is considered significant enough for separating the Kohen's portion, called challah? Shammai says that it is one kav (the volume of twenty-four eggs), while Hillel maintains that it is twice that amount, or two kavim. Both base their measurements on the amount of manna that the Jews would have for their meal in the desert, except that Shammai says that one meal forms this basis, and Hillel – that daily amount of manna, collected in the morning and then used for the two meals of the day, should be used in the calculation.

A mikveh is a pool of rainwater used for ritual purification. If some water is poured into it from a vessel, before it collects the required volume of rainwater, it becomes disqualified. How much poured water would disqualify it? Hillel says that it is a hin (faithfully using the word “hin”that his teaches used), or about a gallon (because one can wash himself in that), and Shammai is much more lenient and says that is it nine kavin, about four gallons (because this is enough for a shower). The other Sages are stricter than both and say that it is three lugs (about one quart).

Their third disagreements was learned in the tractate Niddah here.

Art: Bernardino Luini - The Gathering Of The Manna

Friday, October 19, 2012

Shabbat 14 – The Eighteen wins of Beit Shammai

The eighteen decrees of Beit Shammai, which they were able to promulgate forcefully, outnumbering Beit Hillel, concern mostly with matters of ritual purity, which are only important in the times of the Temple and in dealing with ritually pure foods. However, some of them have ramifications even today, when there is no Temple. Below are three of the eighteen.

One whose head and body enters drawn water (such as tap water or water brought in a pail) becomes ritually impure. That sounds upside-down: water makes impure. However, the reason for this is that people who did not have a proper clean mikveh to purify themselves used to immerse in a dirty stale water, naturally assembled in caves. While being a ritually valid mikveh, it would make one physically dirty, and he would then take a shower. Eventually, people starting thinking that the shower has the power to ritually purify a person, which was not true. There, if one cannot use the shower without loosing the effect of his prior immersion in a mikveh, this practice stops and the confusion is eliminated.

One who was not paying attention to his hands after he washed them last the time, being it for prayer or in the morning (pouring water on them alternatively three times) should assume that he has touched something ritually impure, and now he has to wash them again, before he touches a pure food, or before he prays.

If one who touches a Torah scroll with his hands, they becomes ritually impure. That seems counter-intuitive, but the reason is that people used to store the Torah scrolls and ritually pure foods together, thinking they both are holy. However, mice would find the food and would also eat the scroll. With this decree, people would not store them together any longer.

Art: Joos De Momper - A Mountainous Landscape With Travellers And A Hermit Outside A Cave With A Waterfall

Thursday, October 18, 2012

Shabbat 13 – How Beit Shammai outnumbered Beit Hillel

The previous rules safeguarding against accidental carrying in the street on Shabbat (including one that a zav may not eat together with his wife who happens to be a zavah, since eating together may lead to cohabitation) were from the eighteen rules that were promulgated on one day when Beit Shammai outnumbered Beit Hillel.

We learned before about Chanina ben Chizkiyah who secluded himself for a very long time, in the attic of a house, to investigate the difficult passages in the book of Ezekiel. The Sages of both Beit Shammai and Beit Hillel used to visit him, and on a specific day the students of Beit Shammai outnumbered those of Beit Hillel, seized the chance, took a vote, and promulgated the eighteen decrees, part of which we have already seen.

In addition, Chanina ben Chizkiyah and colleagues wrote the “Scroll of Fasts,” which listed the days on which fasts were prohibited because those days were declared minor celebrations, due to the miraculous salvations events that occurred on them. However, later, due to the many troubles and sufferings following the destruction of the Second Temple, most of these celebrations were abolished. They merited to do it, because they cherished sufferings that befell them, and therefore merited salvations.

Rabban Shimon ben Gamliel said, “We too cherish sufferings and would like to record the dates of our deliverance, but the troubles are so many that we would not be able to celebrate all the corresponding festivals.” Some say, we are insensitive to both sufferings and deliverances.

Art: Alfons Spring - In The Attic

Shabbat 12 – Work that is not needed

Earlier we saw that on Friday afternoon a tailor should not go into the street with his needle, because he may forget and continue carrying it after sundown, when Shabbat already started. However, in discussing the case of a zav (a man who had a gonorrheal discharge), we find one ruling that allows him to carry a pouch to collect his discharge, while the other one forbids it. How are we to understand the opinion that it is allowed? The answer is that only that labor that is needed is prohibited on Shabbat. However, this man needs not his pouch but what collects in it (so that he can know when he becomes ritually pure), and that carrying is permitted – this is the opinion of Rabbi Shimon.

Another Friday night precaution: one should not delouse his garment or read a book, using a oil lamp, lest he strain to see something and adjust the light. On Shabbat during the day, how is one to delouse his garment? One should roll the flee between his fingers and throw it away, but not kill it. Nor should one do this in the street, out of respect for the passer-byes. Rabbi Ishmael ben Elisha thought that he could read by lamp light, and almost came to tilt the lamp. Some say, he did tilt it, and later wrote a note, “When the Temple is rebuilt, I will bring a fine sacrifice for my violation.”

Can one visit sick people on Shabbat? Beit Shammai prohibit it, but Beit Hillel reluctantly allow it. One should pray for the sick when he visits, and say that “It is Shabbat, when we are forbidden to pray for daily needs, but the recovery is near.”

Art: Carl Vilhelm Holsoe - Woman Reading by Lamplight

Wednesday, October 17, 2012

Shabbat 11 – Friday afternoon

On Friday afternoon close to sundown, a tailor should not go out into the street with his needle, lest he forget that has it, and come to carry it four steps in the street, when it is already dark, which would be a Shabbat violation. Similarly, a scribe should not go out with his pen. Even though a pen is much larger than a needle, he still might forget that he is carrying it, and this applies even to objects larger than a needle.

Why are the above rules true? A tailor usually carries his needle pinned to his clothing; this is an uncommon manner of carrying, and as such it is not prohibited by the Torah, but only by the decree of the Sages. A further precaution of not carrying it while it is still Friday would constitute a decree to protect another decree, and that is usually not done!? We have to admit that he is carrying it in his hand.

But we learned a clear rule, that a tailor should not go out of Friday afternoon with a needle pinned to his garment! – That is talking on Shabbat itself. But we learned yet another rule, that he should not go out with a needle pinned to his garment on Friday afternoon!? – We have to admit that this rule is not universal, but that it is only the opinion of Rabbi Yehudah, who says that for a craftsman the way of carrying common in his profession is in fact prohibited by the Torah on Shabbat.

Indeed, we learned the following rule in the name of Rabbi Yehudah: “A carpenter may not go out with his ruler behind his ear, nor a money-changer with a dinar behind his ear” – which proves our point.

Art: Quiringh Gerritsz. van Brekelenkam - The Tailor's Workshop

Shabbat 10 – Giving a gift

Rava bar Mechasya said in the name of Rav, “One who gives a gift to his friend has to inform him.” What is his source? When God gave Jews the Shabbat, He said, “To know that I am God who sanctifies them.” The words “to know” mean this: God told Moses, “I have a wonderful present in My treasure house, and its name is Shabbat, go and tell them.”

In the same vein, Rabban Shimon ben Gamliel taught that if one gives bread or other food to a child, he has to inform the child's parents. How does he do it? He rubs a little oil or rubs cosmetic paint on the child's eye – the parents will ask the child about it, and he will tell them about the present. Today, though, this may arouse suspicion, so it's better to rub some of the food that he gave.

However, Rav Chama taught that one should NOT tell about a gift, based on the phrase in the Torah, “And Moses did NOT know that the skin of his face became radiant.” How is this to be reconciled? – It's no problem really, Rav Chama meant a situation where the gift will become revealed in any case, and that is why one does not have to inform about it. Rabban Shimon ben Gamliel was talking about a situation where the gift would otherwise not be revealed, and one has to tell about it, to increased the amount of good feelings and friendship among people.

However, Shabbat is known – it is a good day of rest, so why did God ask Moses to inform about it? – While it is true that the day itself is known for its rest, the reward for it in the future world is not known, and that is why God had to tell about it.

Art: Gabriel Metsu - The Hunter's Gift

Monday, October 15, 2012

Shabbat 9 – Afternoon

Afternoon of any day, not only Shabbat, is the time for the Afternoon prayer (Mincha). Since the time for it ends at sundown, there some activities that one should not start, lest he be absorbed in them and miss the prayer. Therefore, one should not sit down before a barber to have his hair cut close to the time of the Afternoon prayer, he should not enter a bathhouse or a tannery, nor may he begin to eat, nor may he start to judge a case of law. However, if he started any of these activities, he need not interrupt, but he may finish and pray after that.

Actually, there are two time limits for the Afternoon prayer: one can first say it already half an hour after midday, but the ideal time corresponds to the last afternoon sacrifice in the Temple, and it starts at three and a half hours after midday, closer to sundown. Which of the two time limits did our rule mean? If we say that it meant the early afternoon prayer, then why? – there is enough time left in the day!

Not necessarily! It could be that the rule applies to the whole afternoon, and there are cases where one can be drawn into his activity and still miss the prayer. For example, the scissors of the barber may break, and he would be ashamed to walk around with only half of his hair cut; in the bathhouse he may become faint; in the tannery he may see rotting hives requiring immediate attention; a small meal may morph into a large festive one; and in judgment one may suddenly discover an error which will require him to the restart the case.

Art: Albert Joseph Franke - The Barber's Shop

Saturday, October 13, 2012

Shabbat 8 – Throwing a basket

If one threw a round wicker basket from the street (public domain) into a private domain (courtyard), and the basket was ten hand-breadths high and over six hand-breadths in diameter, then he has thrown not an object but another domain, and for that he is not liable. That is because a basket which is that big qualifies as a private domain itself, and one is only liable for throwing objects, not domains. However, if it was smaller than six hand-breadths in diameter, then it is not a domain but an object, and for that he is liable.

That was the statement of Abaye. Rava added that if it was exactly ten hand-breadths high, then he is not liable either: some leaves are bound to protrude beyond the ten hand-breadths, and this is how high the public domain extends, so the object was never fully in the public domain, and for such partial transfers one is again not liable. And Abaye, what does he answer? He agrees in principle, but considers leaves insignificant.

If the basket overturned in the air and landed on its rim, then even if it was seven hand-breadths, one is not liable: while in the air, being three hand-breadths above the ground, it had its walls downwards, and using the principle that “one may extend the walls” we say that it already touched the ground while it was in the air above ten hand-breadths, and as we just saw, one is not liable for partial transfers.

Rav Ashi disagrees and makes him liable. He says that we can use the principle of “extend the walls” only when the extended walls make something fit for use, and in our case the walls of the basket extending downward do not help anybody.

Art: Peter de Wint - Still-life with a jug and wicker baskets

Thursday, October 11, 2012

Shabbat 7 – Special area called “karmelit”

Earlier we learned that there special areas on Shabbat which are neither public nor private, such as the sea. It is not private, because it is not surrounded by walls. Neither it is public, because public does not walk there. The Sages prohibited carrying objects on Shabbat in such areas, but since it is not a Torah prohibition, one is not liable for a sacrifice or a punishment if he carries there. Such areas are called “karmelit.” What is the etymology of this word? Some say that it means “great forest.” Others say that it means “ripe grain,” which is in the intermediate state of being neither too moist nor too dry.

If there is a brick in the street, and one threw a sticky object on it, and it landed on the side of the brick, one has violated Shabbat – because this object as hanging in the air so close to the ground that it is considered to be on the ground. However, if the object landed on top of the brick, he is not liable, because it is a separate area, not part of the street, and people don't walk there – provided that is is taller than three hand-breadths. Rava said that even if the object landed on thorns and they are lower than three hand-breadths – he is not liable, since people don't walk on thorn-bushes. Rabbi Chiyya makes him liable even in the case of thorn-bushes, but not excrement. Finally, Rav Ashi makes him liable even when he threw an object on the excrement – because he says that anything that is lower than three hand-breadths is automatically part of the public area.

Art: Albert Bierstadt - The Shore Of The Turquoise Sea

Wednesday, October 10, 2012

Shabbat 6 - Four areas for Shabbat

One is not allowed to transfer objects from a private domain to a public domain and vice versa, on Shabbat. If he does so unwittingly, then, once he realizes his mistake, he has to bring a sacrifice. If he does it consciously and there are witnesses who tell him not to do it, he is liable to stoning, and if there are no witnesses, he may be cut off from his spiritual source. What is considered private domain for this purpose? One's house qualifies, but even any area bigger than four by four hand-breadths and surrounded by walls, or partitions, is also considered private. What is considered a public area? Any highway, a large public plaza, a street that is not delimited by doors from both sides, and any place where multitudes walk.

There are also areas that are not completely private – because they are not surrounded by walls – nor are they public, since multitudes don't usually go there. Such areas includes a sea and an area in front of a store where merchants show their wares. Since such an area has the traits of both private and public domains, the Sages prohibited carrying in them, just like in public domain, and transfering from them to both a private and a public domain.

Finally, there are areas that are so small and insignificant that were called “exempt,” such as a threshold of a house. Because they are so small, one may transfer to them and from them, so long as he does not use it to remove the prohibition altogether, by passing the object first to the threshold and then into the house.

Art: Ferdinand Loyen Du Puigaudeau - Village Plaza

Sunday, October 7, 2012

Brachot 60 – Blessings on bad events

If one prays about events that have already occurred, this is a prayer in vain – such as, for example, if he hears an outcry in the city and says, “May it be Your will that this is not in my house.” Even though a miracle might potentially change past events, but as a rule, one should not rely on miracles.

It once happened the Hillel was coming along the road, and as he heard screaming in the city, he said, “I am confident that this is not in my house.” To Hillel the following verse applies, “Of evil things he will not have fear; his heart is firm, confident in God.” In general, one should not worry too much, because this only betrays his own insecurities and wrongdoings. However, what about king Solomon's statement that “Praiseworthy is the man who is always fearful”? – that is talking about one who worries not to forget his learning.

One should bless God for the bad things in the same vein as he blesses for the good, by saying “Blessed be the true judge,” since all comes from God. However, we know this already! – This ruling is taught here for an additional lesson: even if some good can come of it later, right now it is bad. For example, if one's field is flooded, then, even though later it may result in increased productivity for the field, right now he says “Blessed be the true judge.”

Art: Arthur von Ferraris - The Learned Man

Brachot 59 – Blessings for all occasions

When one sees unusually formed creatures, he should pronounce the blessing of “Blessed are You... Who diversifies the creatures,” and on seeing very beautiful creatures or trees he says “Blessed are You... Who has such in His world.” On strong winds, hurricanes and earthquakes one says, “Blessed are You... Whose strength and power fills the world.”

When one sees the sun in exactly the same position as it was when it was first created, one says, “Blessed are You... who makes the work of creation,” and this blessing occurs once every twenty-eight years, with the last having been said in 2009.

When a good event happens, one says “Blessed are You... Who allowed me to reach this day,” and when others are also sharing as partners in his joy, he says, “Blessed are You... Who is good and does good.”

For example, if they tell one that his father died, he should first say “Blessed are You... the true judge,” and then “Blessed are You... Who allowed me to reach this day,” because of inheritance, and if he has others who inherit together with him, he says, “Blessed are You... Who is good and does good” instead.

Bartolome Esteban Murillo - The Prodigal Son Receives His Rightful Inheritance

Friday, October 5, 2012

Brachot 58 – The world is created for the Sage

One who sees multitudes (at least 600,000) of Jews says “Blessed is One … the Sage of secrets.” Among these many people there bound to be all types of intellects, and God knows the secrets of every one of them. Ben Zoma, on seeing the vast multitudes who came to the Temple on Festivals, would pronounce this blessing – but he would also add, “Blessed are You... who created all these to serve me.” What is the reason of Ben Zoma's second blessing?

The ultimate goal of the world is for people to attain the knowledge of God and purify their physical nature. Such individuals are rare. What is the purpose of the rest? – To keep the Sage company and to cultivate the land and develop the world, since otherwise the Sage would not have time for his pursuits. Ben Zoma also said, “What does a good guest say? – He thanks the host saying 'How much trouble did you go to to prepare this grand banquet!' Conversely, what does a bad guest say? – 'I only ate one piece and drank one cup, but all the trouble that this took is for his wife and children.'”

Ulla and Rav Chisda were walking along the road, and Rav Chisda uttered a sigh. Ulla asked him, “Don't you agree that a sigh breaks the body of a person?” Rav Chisda answered, “This is the house of Rav Chana, where sixty cooks were preparing meals for poor at all times, which had four entrances for all to enter, and with Rav Chana never taking his hand out of his purse, not to embarrass a poor by making him wait even a second – and it is now ruined!” Ulla answered, “The Temple is in ruins, and it is enough for a slave to be like the master” – and Rav Chisda was consoled.

Art: Rembrandt Van Rijn - A Scholar

Wednesday, October 3, 2012

Brachot 57 – Symbols in dream interpretation

Bar Kappara said to Rabbi Yehudah the Prince, “In my dream I saw that my nose had fallen off.” Rabbi Yehudah explained, “Anger ('haron af,' literally, 'the burning of the nose') had been directed at you, but it has been removed.” He further said, “I saw my two hands being cut off.” Rabbi Yehudah replied, “You won't need the labor of your hands.” He then said, “I saw my legs cut off,” and Rabbi Yehudah told him, “You will ride on a horse,” that is, achieve prominence.

A certain Sadducee (follower of a sect that denied the Torah) said to Rabbi Ishmael, “In my dream, I was pouring oil into olives.” Rabbi Ishmael replied, “He has evidently cohabited with his mother.” The Sadducee further said, “I have plucked a star from the sky.” Rabbi Ishmael told him, “You have kidnapped an Israelite.” They continued this exchange revealing his wrongdoings, until he said, “I saw myself pealing eggs,” to which Rabbi Ishmael replied, “You stripped corpses,” and the Sadducee retorted, “I've done all but this last one.” At this time a woman came and said, “This garment you wear is from a dead man.” And the Sadducee? – He thought Rabbi Ishmael meant taking away the skin or the scalp. Finally, the Sadducee dreamed of his father leaving him property in Cappadocia, and since there was no factual connection between either him or his father to that city, Rabbi Ishmael told him that “Cappa” meant a beam in Persian, and “Deca” meant ten in Greek, and the tenth beam of the roof in his house would be full of coins, which indeed was the case.

A well portends peace. If one sees river in a dream, he should arise and recite “Behold I will extend peace to Jerusalem, like a river,” before a negative verse comes to his mind, “travail shall come like a river.” The Talmud continues with many more signs and with ways to ameliorate the dreams.

Art: Jacques Carabain - Belgian Riverside

Brachot 56 – Dreams follow the interpretation

Rav Bana'ah said, “There were twenty-four interpreters of dreams in Jerusalem. Once I had a dream and went to each one for the interpretation. Each one interpreted it in a different way, and all these interpretations were realized for me, following the principle stated in the Torah that 'all dreams follow the mouth', that is, the import of a dream depends upon the interpretation given to it.” But is there such phrase in the Torah? – Indeed, yes, in the story of Joseph, where is says, “Just as he interpreted it for us, so did it happen.”

Bar Hedya was an interpreter of dreams. If one gave him money, he would interpret the dream for the good, and for one who did not pay him – for the bad. Once Abaye and Rava both saw the same dream, and they asked Bar Hedya for the interpretation; Abaye gave him a zuz, whereas Rava did not give him any money. In their dreams, they both heard the phrase, “Your ox will be slaughtered before your eyes, but you will not eat from it.” To Rava he said, “Your business will fail, and on account of your great sorrow you will have no interest in eating,” but to Abaye he said, “Your business will profit, and on account of your great joy you will have no interest in eating.”

They then recounted another dream, in which they were read the phrase “Your sons and daughters will be given to another people.” To Abaye he said, “Your sons and daughter will be numerous, and will want them to marry relatives from your side, but your wife will prevail to marry relatives from her side, and this is the same as another people.” To Rava he said, “Your wife will die, you will remarry, and your sons and daughters will come into the hands of another woman, their stepmother.”

After many more similar predictions Rava started giving him money, and Bar Hedya started giving him favorable interpretations. One day he predicted that a miracle will happen to Rava. As they were traveling on a ship, Bar Hedya decided to disembark, since he reasoned that a miracle might not happen to him, and in doing so dropped his manual of dream interpretations, where Rava saw a rule that “dreams follow the interpretation.” He then told Bar Hedya, “So you did all of that!? I forgive you all, except for the death of my wife. May your fall into the hands of a power that will have no pity on you.”

Bar Hedya decided to exile himself, hoping to mitigate Rava's curse. He went to Rome and got friendly with the gaurdian of the emperor's silk wardrobe. In his dream, the guardian saw a worm in his finger, but without payment Bar Hedya refused to interpret the dream. When he saw many worms, Bar Hedya told him that the wardrobe was ruined with worms, and they executed the guardian, but before he died, he told them about Bar Hedya, and they executed him also, by tying his legs to two bent cedar trees and then allowing them to straighten up.

Art: John Anster Fitzgerald - The Stuff that Dreams are made of