Julian Ungar-Sargon

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Daf Ditty

A wide-ranging commentary on the daily page of Talmud.

Taanit 27: Neshama Yeseirah

jyungar December 9, 2021

For the source text click/tap here: Taanit 27

To download, click/tap here: PDF

Reish Lakish said: They would not fast on Sunday due to the added soul, as Reish Lakish said: An added soul is given to man on Shabbat eve, and at the conclusion of Shabbat it is removed it from him, as it is stated:

“He ceased from work and rested [vayinafash]”

which he expounds as follows: Since one has rested and Shabbat has passed, woe for the soul [vai nefesh] that is lost, the added soul that each individual relinquishes. Consequently, one is still weak from this loss on Sunday.

We explore the mystical notion of the added soul of Shabbat.

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Taanit 26: Tu B'Av

jyungar December 8, 2021

For the source text click/tap here: Taanit 26

To download, click/tap here: PDF

Our daf reminds us that the 15th of Av and Yom Kippur are our most joyous holidays. On both of those days, wood is burned, and women dance in the fields all dressed in white. Their clothes are all borrowed from each other to divert attention from wealth. They call out to the boys to choose themselves wives. However, they also quote from Psalms (30:31-2) to remind young men that beauty is not as valuable as righteous behaviour.

Tu b'av reminds us of five historical events the most disturbing being the scandal of Pilegesh B'Givah.

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Taanit 25: מַעֲבִיר עַל מִדּוֹתָיו/Nicht Fargin

jyungar December 7, 2021

For the source text click/tap here: Taanit 25

To download, click/tap here: PDF

Rabbi Eliezer led the congregation in the lengthy amidah prayer for fast days, but his prayers were not answered. At that point, his student, Rabbi Akiva, prayed for rain, and rain began to fall. When the rabbis present began to discuss why the student, Rabbi Akiva, was successful, while Rabbi Eliezer was not, a heavenly voice called out that it was not an issue of greatness; rather, Rabbi Akiva was more relaxed and forgiving, while Rabbi Eliezer was more exact and demanding. God responded to each of them according to his personality.

We look at the avina malkenu prayer in depth.

We then examine the concept of מַעֲבִיר עַל מִדּוֹתָיו as applied to personal conduct and behavior as well as the yiddish term "fargin".

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Study Of A Fig Tree by John Singer Sargent

Taanit 24: Chaninah ben Dosa Benefitting From Miracle?

jyungar December 6, 2021

For the source text click/tap here: Taanit 24

To download, click/tap here: PDF

Many Talmudic scholars took great pride in their clarity of thought, their verbal precision and their rationality. The Talmud is however a vast literary sea. It encompasses law, philosophy, science, literature and creative ideas. Thus, it should not come as a surprise that among its many tomes and thousands of pages of text, we also move from the rational to the mystical and from the mystical to the world of miracles.

Such is the journey that Rabbi Chanina (also spelled Haninah) ben Dosa provides for us. Rabbi Chanina is different from the other Talmudic personages about whom we have studied. If the others dealt with the laws of probability and probability, Chanina was their opposite. His world was one of the improbable, of the irrational, of the unprovable.

We explore the permissibility of praying or relying on miracles and review the scholarship on charismatic Galillean hassidim like Chanina, and the controversial influence they might have had on the founder of Christianity and his own performance of miracles.

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Taanit 23: Rain Makers and Miracle Workers

jyungar December 5, 2021

For the source text click/tap here: Taanit 23

To download, click/tap here: PDF

Honi Hamaagel (Honi the circle maker) was an especially pious Jewish man who lived during the first century BCE. The Talmud states that he was so pious that he had a special relationship with God and was able to be a miracle worker. He would be able to pray for rain when the populace needed the precipitation. He would draw a circle, step inside it, and inform God that he would not step out of the circle until it rained. Due to his piety, he was always successful; God did not want to see this pious man stranded in a circle.

Honi has bucked the rabbinic method of dealing with drought, and though his methods initially work, bringing the rain that is so desperately needed, the ultimate results are disastrous. The rabbis are appalled, but because they recognize Honi’s extraordinary relationship with God, they stop short of excommunicating him.

On our daf, while traveling Honi saw a man planting a carob tree. He asked him, “How long would it take (for this tree) to bear fruit?” The man answered, “Seventy years.” He then asked, “Are you sure that you will live another seventy years?” The man answered, “No. But I’m not planting this (tree) for myself, but for the next generations and the ones that follow.” Honi shrugged his shoulders and left.

Later, when he sat down to rest, he slept for seventy years. When he awoke and retraced his prior walk, he saw a man plucking carobs from a tree. He asked, “Did you plant this tree?” The man answered, “No. My grandfather planted it. My father told me that his father planted this tree for me.”

We examine the literary and folk motif aspects of rain makers and miracle workers in Aggadah and the way his intercession provides a model for petitionary prayer.

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Taanit 22: Pious Comedians

jyungar December 4, 2021

For the source text click/tap here: Taanit 22

To download, click/tap here: PDF

On our daf we find that Rabi Beroka Choza’ah was once in the market of Bei Lefet when he met Eliyahu Hanavi.

He asked Eliyahu Hanavi, “Are there any bnei Olam Habah in this marketplace?” Eliyahu Hanavi answered, “No.”

Just then, two people arrived, and Eliyahu Hanavi changed his answer. Indicating the newcomers, he declared, “These two are bnei Olam Habah.”

Rabi Beroka Choza’ah asked the two men about their profession, and they responded that they were comedians/merry-makers who cheered people up. “When we see two people fighting, we make peace between them,” they said.

We explore the history of Jewish comedy and the use of humor when facing tragedy as a form of resistance.

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Taanit 21: "It's All For The Best" Really?

jyungar December 3, 2021

For the source text click/tap here: Taanit 21

To download, click/tap here: PDF

Nachum ish Gam Zu was called this way because he was accustomed to saying "That, too, (gam zu) is for the best." Once the Jews needed to send a gift of precious pearls to the Roman emperor. They chose Nachum ish Gam Zu, because "he is used to miracles happen on his behalf." On the road, people at an inn exchanged the precious stones in his chest for dirt from the house. In the morning, when Nachum saw it, he said "This, too, is for the best," and continued on his way, to present it to the emperor. When the latter saw the dirt, he was enraged, "Jew are mocking me!" and decided to kill them all. Nachum said, "That, too, is for the best."

We explore the notion that "all is for the best" and the problems this faith based claim caused in history most prominently in the philosophical debate following the Lisbon Earthquake in 1775 (Voltaire vs Leibnitz).

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Taanit 20: The Oak and the Reed, Resist or Accommodate?

jyungar December 2, 2021

For the source text click/tap here: Taanit 20

To download, click/tap here: PDF

The Gemara relates that Rebbi Elazar bar Rebbi Shimon was once riding his donkey proudly on the river bank after having learned much Torah. He was greeted by a very ugly person and he did not reply to the greeting. Instead, he said, "Empty one! How ugly are you! Are all of the people of your city as ugly as you?"

The person replied, "I do not know. But go and say to the Craftsman Who made me how ugly His handiwork is."

This verbal abuse leads to the concluding aphorism "A person should always be soft like a reed and he should not be stiff like a cedar, as one who is proud like a cedar is likely to sin." And therefore, due to its gentle qualities, the reed merited that a quill is taken from it to write with it a Torah scroll, phylacteries, and mezuzot.

What are the halachot of abuse?

We explore the notion of the flexibility of the reed over the strength of the cedar as applied to resistance vs accommodation even in disaster management and finally are there cross-cultural connections between our aphorism and Aesop's fable "The Oak and the Reeds"?

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Taanit 19: Nicodemus/Nakdimon

jyungar December 1, 2021

For the source text click/tap here: Taanit 19

To download, click/tap here: PDF

It was a drought. The Jews went up to Yerushalayim for the Sholosh Regolim, but they had no water to drink. Nakdimon ben Gurion, a wealthy man, saw this and went to the Roman governor who owned water cisterns and said to him, "Lend me twelve of your water cisterns so that I can give them to the pilgrims. I will return all the twelve cisterns of water and if I cannot, I will give you twelve large silver bars." The silver was worth much more than the water. In fact, it was enough to pay for porters to transport that much water from afar and even have a great deal left over! The two made up a date by which Nakdimon would have to replenish the cisterns — or pay the debt.

Here begins one of the most famous interactions between the procurator and our hero Nakdimon or Nikomedus. It is part of a genre of wonder Rabbis who are able to perform miracles through divine intercession including Honi the Circle maker.

We examine the etymology of his name and the scholarship as to the possible identity of Nichomedus in the NT with our hero.

Finally a muse on the hebraification of Russian names by early Zionists like Ben Gurion and an entertaining thought on James Joyce's Leopold Bloom character.

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Taanit 18: Trajan's Day

jyungar November 30, 2021

For the source text click/tap here: Taanit 18

To download, click/tap here: PDF

Two examples of minor Second Temple holidays that appear in Megilat Ta’anit as days on which it is forbidden to fast or to eulogize are the 13th day of Adar, which was known as Yom Nikanor, and the 12th day of Adar, which was known as Yom Trayanus.

Our Daf explains the events that occurred on each of these celebratory days.

We explore the historical background for these events especially Trajan and his war on the Jews

and the halachic implications of martyrdom for others such as risky modern experimental medicines and vaccines.

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Postcard depicting a family on its way to a synagogue. The grandfather is bearded and traditionally dressed, while the next generation wears modern clothes and the man is beardless

Taanit 17: Priestly Grooming

jyungar November 29, 2021

For the source text click/tap here: Taanit 17

To download, click/tap here: PDF

Our daf closes with Abayye‘s comment that, since we do not know which mishmar and bet av kohanim belong to today, kohanim should never be permitted to drink wine, since the Temple may be built miraculously and they will be called to participate in the service.

Nevertheless we do not restrict kohanim in this way because of the teaching of Rabbi, who said that the years of destruction do not allow us to legislate such a restriction.

The Sages also taught: A king cuts his hair every day, a High Priest cuts his hair every Friday, and a common priest once every thirty days.

We therefore explore the history of grooming, from ancient Egypt to beards and the halacha of shaving, as well as the notion of personal hygiene and bathing in modernity.

"Every age and culture was convinced that their version of cleanliness was the correct one, from the Roman who spent a few hours a day soaking in public baths of various temperatures to the 17th-century Frenchman who never touched water and believed he cleaned himself by changing into a fresh linen shirt.” (Katherine Ashenberg)

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Taanit 16: Cemetery Prayers

jyungar November 28, 2021

For the source text click/tap here: Taanit 16

To download, click/tap here: PDF

Our daf states that it was the custom to visit a cemetery on a fast day. One reason given is that the Jewish people were saying that they consider themselves like corpses and this will stimulate them to repent.

Another reason is that this will enable the deceased who are buried in the cemetery to pray for them.According to the second reason, they would not visit a cemetery that contained the graves of gentiles.

We explore the controversial history of visiting cemeteries to daven and visiting kivrei zaddikim to intercede on our behalf with the Almighty.

I end with my travelogue to Uman on Rosh Hashanah 2011 and my ambivalence…

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Taanit 15: Ashes on the Forehead and Grief in the Soul

jyungar November 27, 2021

For the source text click/tap here: Taanit 15

To download, click/tap here: PDF

The Mishna had stated that they would place ashes on the head of the Nasi and upon the head of the Rosh Beis Din (Head of the Court). Each person would place the ashes on his own head.

TheGemora questions why the Nasi and Rosh Beis Din do not place the ashes on their head by themselves. Rabbi Abba answers that being embarrassed by one’s own hand pales in comparison to being embarrassed by the hands of others and this will help make their prayers more successful.

The Gemora states that they would place the ashes on the place where the tefillin are worn on one’s head.

This opens us to explore the metaphor of ashes with Jastrow's paper on ancient funerary practices down to our work with grief and healing in the writings of Robert Bly (the path through ashes in Iron John) who died last week, and Martin Prechtel a shaman and his "Smell of Rain on Dust.”

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Nicolas Poussin, Battle of Gideon against the Midianites, oil on canvas, 1625

Taanit 14: Sounding The Alarm

jyungar November 26, 2021

For the source text click/tap here: Taanit 14

To download, click/tap here: PDF

The Mishna had stated that they would cry out during the last seven fasts.

The Gemora presents a dispute as to the meaning of “cry out.”

Rav Yehuda maintains that they would cry out by sounding the shofar and it was said in the name of Rav that they would cry out by reciting aneinu.

It is evident from this Gemora that shofaros were used on a fast day.

We re-examine the history of communal alarm sounding using trumpets, and the use of the shofar on Shabbat is some communities.

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Lamenting in the synagogue, 1887

Taanit 13: Aneinu

jyungar November 25, 2021

For the source text click/tap here: Taanit 13

To download, click/tap here: PDF

Our daf reveals that fast days that are established – either for an individual or for the community – are days of prayer and introspection.

Extra petitionary blessings are added to the amidah prayer.

Our daf asks whether an individual who accepts a personal fast will add an extra blessing to the amidah, or will simply add a prayer within the “catch-all” blessing of shome’ah tefillah, in which we ask God to accept our prayers.

We review the halachos of Aneinu which allows us to continue our exploration of different views on petitionary prayer both individual and communal and the observance of fast days during times of catastrophe.

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Taanit 12: Personal Trials and Fasting

jyungar November 24, 2021

For the source text click/tap here: Taanit 12

To download, click/tap here: PDF

The Mishna continues to discuss the process of conducting public fasts in the situation when there is a drought. If after the first series of public fasts, it did not begin to rain; Beis Din declares another three public fasts. The fasts begin at sunset and they are forbidden to perform work. They are not allowed to wash and anoint themselves. They are prohibited from wearing leather shoes and engaging in marital relations. The bathhouses would be closed as well. If these fasts passed and it still did not rain, Beis din would declare a series of seven fasts, which would be a total of thirteen decreed fasts.

We explore personal suffering that triggers such fasting including the halachic status of a communal mourning following the loss of Gush Katif.

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Taanit 11: Saints or Sinners?

jyungar November 23, 2021

For the source text click/tap here: Taanit 11

To download, click/tap here: PDF

Our daf Masechet Ta’anit 11 deals with issues of fasting. Should a personal fast be viewed as a positive trait or a negative one?

This question is debated by the amora’im.

Shmuel rules that a person who accepts a fast upon himself is considered to be a sinner – a choteh.

Rabbi Eliezer argues that he is called kadosh –a holy person.

Resh Lakish says that he is considered pious –a chasid.

The commentaries use this argument as a springboard for discussing the appropriate attitude towards self-flagellation.

We explore the history of divine service through self-mortification and fasting, as well as the physiological benefits and cross cultural similarities of afflicting the body.

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J. M. W. Turner's depiction of the Plague of the Firstborn (The Tenth Plague of Egypt, 1802)

Taanit 10: The Peril of The Stride

jyungar November 22, 2021

For the source text click/tap here: Taanit 10

To download, click/tap here: PDF

We each have our own gait: Some of us amble along, saunter and meander, others march or stride, while there are those who seem to be traipsing from one place to another.

Our sages detail conduct that is unbecoming of a Torah scholar and include a directive about how to walk (B. Berachot 43b): A wise person should not walk with broad strides or with an upright posture.

Further in the talmudic passage, our sages explain that a large stride takes away 1/500th of a person's eyesight. Elsewhere, our sages advise all people - not just Torah scholars - to avoid large steps and thus preserve their eyesight .

We explore the relationship between visual acuity and gait, and how it reversed between antiquity and modern science.

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Miriam by Anselm Feuerbach (1862) Alte Nationalgalerie, Berlin

Taanit 9: Miriam's Well

jyungar November 21, 2021

For the source text click/tap here: Taanit 9

To download, click/tap here: PDF

In our daf Rabbi Yosei says "Three good sustainers rose up for the Jewish people during the exodus from Egypt, and they are: Moses, Aaron and Miriam."

"And three good gifts were given from Heaven through their agency, and these are: The well of water, the pillar of cloud, and the manna."

He elaborates: The well was given to the Jewish people in the merit of Miriam; the pillar of cloud was in the merit of Aaron; and the manna in the merit of Moses. When Miriam died the well disappeared.

We explore the biblical and midrashic character of Miriam and the way she has become a role model for women's spiritual empowerment.

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Taanit 8: The God Whisperers

jyungar November 20, 2021

For the source text click/tap here: Taanit 8

To download, click/tap here: PDF

Our daf returns to the topic of rain. And Rabbi Ami said: What is the meaning of that which is written: “If the serpent [naḥash] bites [yishokh] before it is charmed [laḥash], then the charmer has no advantage” (Ecclesiastes 10:11)? If you see a generation for whom the heavens corrode [meshatkhin] like copper [neḥoshet], which prevents them from bringing down dew and rain, this is due to the lack of those who whisper quiet [loḥashei leḥishot] prayers in the generation.

Who are these "whisperers" and how do they differ from those who pray in the regular manner? and why are they successful in tweaking the divine to produce rain?

We explore the issue of petitionary prayer and its efficacy and the struggle between the ease of study and the difficulty of davening..especially for atheists who must say kaddish!

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Julian Ungar-Sargon

This is Julian Ungar-Sargon's personal website. It contains poems, essays, and podcasts for the spiritual seeker and interdisciplinary aficionado.​