Beitzah 4: Yom Tov Sheni

For the source text click/tap here: Beitzah 4

To download, click/tap here: PDF

How about the situation, common in the Diaspora, where we celebrate two days of Yom Tov, one after another? Can an egg laid on the first day of Yom Tov be used on the second day?

The Gemara teaches that this is the subject of a disagreement between Rav, who permits its use on the second day, and Rav Assi, who forbids it.

Rav Assi was uncertain whether the two days of Yom Tov in the Diaspora are deemed to be one continuous day of holiness or not, so he recited havdalah in case the two days of Yom Tov were not deemed to be one continuous day of holiness, and Rav Assi also ruled that an egg that is laid on the first day of Yom Tov is prohibited on the second day of Yom Tov.

Although we now know when Rosh Chodesh is established, the reason we still observe two days of Yom Tov is because a message was sent from Eretz Yisroel to Babylonia, “be careful to follow the custom of your fathers who observed two days of Yom Tov, because the gentile government may issue a decree that it is prohibited to study Torah,” and this will cause the Torah scholars to err in calculating the lunar cycle and this can lead to people eating chametz on Pesach.

We explore the concept of Yom Tov Sheni across the demninational spectrum especially those shuttling between Israel and the diaspora these days with such ease.

Beitzah 3: Eggs, Solid or Liquid?

For the source text click/tap here: Beitzah 3

To download, click/tap here: PDF

There exists a degree of uncertainty how to define a food and how to define a liquid. For example, are yogurt, jello and pudding considered liquids or foods? What about ice cream or ices?

This issue is critical in determining when a brachah achronah should be recited on the earlier mentioned foods. If they are considered food, the volume of an olive must be consumed to require a brachah achronah but as a liquid the quantity that necessitates a brachah achronah would be the volume of a revi’is.

According to the above guidelines, it would seem that a raw egg should certainly be considered a liquid since it is neither chewed nor sucked. Nonetheless, there are a number of Poskim who maintain that a raw egg is considered a food rather than a liquid.

One proof is our Gemara, which equates a raw egg and a fruit as a food rather than a liquid.

We explore the science behind the change from liquid to solid eggs.

Beitzah 2: Introductions

For the source text click/tap here: Beitzah 2

To download, click/tap here: PDF

This week, we begin Tractate Beitzah, which is not the name of a holiday but, oddly enough, the Hebrew word for “egg.” What sort of holiday is Egg? In fact, the alternative title for this tractate is simply “Yom Tov,” the generic term for holidays or festivals, and it covers features of Jewish law that are in force for all the holidays.

One of the Rabbinic ordinances developed by the Sages to protect the sanctity of Shabbat and holidays is the rule forbidding moving objects that are considered muktzah – that is, things that a person puts out of his mind and does not intend on using during Shabbat or Yom Tov. This can be done either by a conscious act or decision on the part of the person, or alternatively if the object is not usable for any activities that are permitted on Shabbat.

Some categories of muktzah include things that a person actively sets aside so that they are not used on Shabbat, and nolad – something that could not have been prepared for use before Shabbat because it was “born” or came into existence only on Shabbat.

It is a case of nolad that Masechet Beitzah opens with – beitzah she-noldah be-Yom Tov – an egg that was laid on the holiday and did not exist when Yom Tov began. Is it considered ready for use on the holiday, or will it be considered muktzeh since it did not exist beforehand?

Sukkah 56: Lukus Lukus

For the source text click/tap here: Sukkah 56

To download, click/tap here:  PDF

The Mishnah ends on a sad note, describing the punishment given to the mishmar of Bilgah, for “Miriam, the daughter of Bilgah, apostatized and married an officer of the Greek kings.

When the Greeks entered the Sanctuary, she stamped with her sandal upon the altar, crying out, ‘Lukos! Lukos! (the Greek name for wolf—Rashi ), how long will you consume Israel's money? And yet, you do not stand by them in the time of oppression!’

Most commentators use this as a lesson in raising children and warn of preaching vs living by example...

However the Lubavitcher Rebbe explains that Miriam Bat Bilgah teaches a lesson that if even a Jew who has converted out of Judaism and married an enemy of our People fundamentally remains committed to Torah, then every Jew has the potential to be reached by a committed Jew who is deeply committed to Torah.

Sukkah 55: Seventy Bulls, Tribalism vs Universalism

For the source text click/tap here: Sukkah 55

To download, click/tap here: PDF

During Sukkos, a total of seventy bulls were brought up on behalf of the nations of the world. But on Shemini Atzeres, a single bull brought as an offering was meant to symbolize the unique nation, the Jewish people, that exists in a unique relationship with Hashem.

The Gemara cites a parable about a king of flesh and blood who said to his servants: Prepare me a great feast that will last for several days. When the feast concluded, on the last day, he said to his beloved servant: Prepare me a small feast so that I can derive pleasure from you alone.

We explore the paradoxical nature of the universalistic vs the particularistic/national/tribal aspects of this last day of Sh'mini Atzeret culminating in Rav Kook's (and Rav Shagar's) resolution.

Sukkah 54: Counting Tekiyot

For the source text click/tap here: Sukkah 54

To download, click/tap here: PDF

The Mishna enumerated the 48 blasts blown on a Friday during sukkos. The Gemora notes that the list does not include the 3 blasts on the tenth step, which the earlier Mishna had listed. The Gemora explains that this Mishna follows Rabbi Eliezer ben Yaakov, who says they didn't blow on the tenth step.

The Gemora cites a braisa which says that they blew on the tenth step, and then cites Rabbi Eliezer ben Yaakov saying that they only blew on the altar. The Gemora explains that only three blasts were blown, and the dispute is where they occurred. Rabbi Eliezer ben Yaakov says that once they blew for the opening of the gates on the way to draw the water, there was no need to blow on the steps, and therefore it is preferable to blow on the altar. The Sages say that once they blew when they drew the water, there was no need to blow on the altar, when the water was libated, and therefore it is preferable to blow on the steps.

We explore the use of the shofar in the bible and some interesting commentary on current events...

Sukkah 53: Sealing the Abyss/Chaos

For the source text click/tap here: Sukkah 53

To download, click/tap here:  PDF

When David dug the Pits (שיתין), under the altar, he accidentally hit the point at which the Deep (תהומא) was connected to the earth. These subterranean primordial waters threaten to surface and flood the world, (as they did in the days of Noah). David composed the fifteen psalms, (Shir Hama'alos) which caused the waters to subside. The world was preserved.

David dug the Pits, but then saw that he had opened up a conduit whereby the waters of the Deep might destroy the world. Somehow he knew that writing God’s name on a sherd and throwing it into the Pits would cause the water to subside. What he didn’t know was whether this is permitted.

Ahitophel, Saul’s son’s adviser after Saul’s death, a figure portrayed as a wise man in both the Bible and in rabbinic tradition, notes that in the Sotah ritual God’s name is written on a scroll and then the writing is rubbed off into water. This ritual is meant to bring peace between a man and woman by eliminating his suspicion that she was an adulteress. If for such a purpose, God’s name may be erased, all the more so it may be erased to save the world.

We explore the myth of "sealing the abyss" from scholars such as Rav Daniel Sperber (a linguist) to Prof Jon Levenson (a theologian).

Sukkah 52: Yetzer Hara...A Moral Model vs Illness Model

For the source text click/tap here: Sukkah 52

To download, click/tap here: PDF

Rebbi Yitzchak states that a person's Yetzer ha'Ra grows stronger and stronger every day, as it says, "[The inclination of the thoughts of his heart] is only evil all of the days" (Bereishis 6:5). Reish Lakish adds that in addition to gaining more power over the person each day, the Yetzer ha'Ra attempts to kill the person, as it says, "The evil one (the Yetzer ha'Ra) looks towards the Tzadik and seeks to kill him" (Tehilim 37:32).

Furthermore, the Gemara adds, if it were not for Hash-m's help, a person would not be able to overcome the Yetzer ha'Ra, as it says, "Hash-m will not forsake him (the Tzadik) in his hand, and will not let him be condemned" (Tehilim 37:33).

We explore rabbinic attitudes to the "selfish" inclination and discuss different denominational representational attitudes towards the model of addiction and its relationship to the yetser.

Sukkah 51: Alexandria Diopelostion

For the source text click/tap here: Sukkah 51

To download, click/tap here: PDF

The Mishnah on our daf states: Anyone who has not seen the simhat bet ha-sho’evah – the joyousness of the water libation ceremony – has not seen true joy in their lifetime. The Mishnah describes how the Sages would sing songs and juggle torches, accompanied by an orchestra of levi’im, all to the light of large candelabra, which were large bowls of oil lit by the young kohanim who climbed ladders to do so.

Another impressive sight described by the baraita was the great synagogue in Alexandria, Egypt, which held double 600,000 people (the number 600,000 is significant because it was the number of people who left Egypt to come to Israel). The synagogue was so large that someone was appointed by the congregants to stand on a wooden platform in the middle and wave a flag so that everyone would know when it was time to respond “Amen” to the chazzan.

With this grand introduction, the Gemara concludes by quoting Abayye, who says that this entire community was destroyed by Alexander Mokdon because of their disregard for the passage forbidding Jews to return to Egypt (see Devarim 17:16).

We explore the history of the Jews of Alexandria and the legend (?) of the great library.

Sukkah 50: The Flute

For the source text click/tap here: Sukkah 50

To download, click/tap here: PDF

-Although there is a mitzvah of simcha – joyous celebration – on all of the pilgrimage holidays – the shalosh regalim – there is a unique emphasis on this aspect of the holiday on Sukkot. In order to fulfill this mitzvah, a number of special activities were instituted in the Temple: more music was played, a system of unusual torches was lit up, and the physical set-up of the grounds of the mikdash was changed to accommodate the large number of revelers in a safe and protected manner. The fifth perek of Masechet Sukkah, which begins on our daf, focuses on these matters.

The first Mishnah teaches the rule of the chalil – the flute played during these festivities – which could not be used as part of the celebrations on Shabbat or Yom Tov. (Although the Mishnah mentions the halil specifically, there was an entire orchestra of instruments. The halil is focused on because, according to the Rambam, it was the most important instrument, or because, according to the Bartenura, it was the one that was heard most clearly.)

We explore the history of the "chalil" from the Ancient Near East, to its etymology and archeological artifacts.

Sukkah 49: Toras Chessed

For the source text click/tap here: Sukkah 49

To download, click/tap here: PDF

Our daf cites a verse in Shir HaShirim that states mah yafu peomayich baneolim bas nadiv, how lovely are your steps in sandals, O daughter of the noble? The Gemara explains that this verse refers to the lovely steps of the Jewish People when they ascended to Jerusalem for the festival. The words bas nadiv refer to Avrohom Avinu who is referred to as the nadiv, the noble one.

Scripture likens the words of the Torah to the thigh, as just as the thigh is a private area, so too one should study Torah discreetly. Thus, one should not study at the high point of the city and one should not teach his students in the marketplace.

The Gemara expounds on the merits of giving charity, as one who gives charity is greater that one who offers sacrifices. Yet, one who performs kindness is greater than one who gives charity. Charity is only regarded according to the kindness that one exhibits when giving the charity.

We explore the notion of Chessed and Torash Chessed in contrast to modern ideas of philanthropy.

Sukkah 48: נִיסּוּךְ הַמַּיִם

For the source text click/tap here: Sukkah 48

To download, click/tap here: PDF

The Mishnah describes the nisukh ha-mayim – the water libation on Sukkot – which was done together with the daily tamid (“perpetual” communal sacrifice) in the morning. Water was brought from the Shiloah spring up to the Temple with great fanfare. The kohen would take the jug of water, walk up the ramp to the altar and turn left, where there were two bowls – sefalim – that drained into the foundation of the Temple. The bowls were for the nisukh ha-mayim on Sukkot and for the nisukh ha-yayin, the wine libation that accompanied many of the sacrifices.

The kohen was instructed to raise up his hand so it would be clear that he was doing the avodah (service) properly. This was instituted because a kohen once poured the water on his feet instead of on the altar, and the enraged crowd pelted him with the etrogim that they were holding in their hands.

We explore the nature of the Chag of Shmini Atzeres and the possibility of legislating "happiness" (in a post holocaust age, Yonippur War and COVID) and the use of Hoshana/Hosana in the New Testament.

Sukkah 47: “Regel Bifnei Atzmo”

For the source text click/tap here: Sukkah 47

To download, click/tap here: PDF

In the Land of Israel, the holiday of Sukkot is seven days long and the “eighth day” of the holiday is Shemini Atzeret, which is a separate holiday, as indicated by the fact that it does not have the mitzvot of lulav, of sukkah or of the water libation. The situation outside of Israel is more complicated, since during the time of the Mishnah when the announcement of the new month was made by the bet din ha-gadol in Jerusalem, it was sent by messenger. Therefore, places outside of Israel could not be sure when the holiday actually began, and because of this uncertainty, they kept two days of Yom Tov. Diaspora communities continue keeping this tradition to this day, even though we now operate with a set calendar and all communities know when the new month and the holidays fall out based on the calendar.

Based on this, the “eighth day of Sukkot” presents something of a problem. Should we treat it as a separate holiday or is it still considered part of Sukkot?

We examine the halachic issues and the chassidic/mitnaged differences in customs and the famous (and shocking) visit of Smauel Pepys to the Bevis Marks Synagogue in 1663 on Simchas Torah!

Sukkah 46: Birchas Lulav vs Succah

For the source text click/tap here: Sukkah 46

To download, click/tap here: PDF

We have already established that outside of the Temple, on a biblical level the mitzvah of lulav is only on the first day of the holiday; our tradition of taking the lulav and etrog for the entire seven days of Sukkot is zecher le-Mikdash – a commemoration of the Temple where it was a mitzvah to take the lulav every day of the holiday (see Sukkah 41).

This is summed up in our Gemara, where Rabbi Yehoshua ben Levi declares that only the first day is the mitzvat lulav (the commandment of lulav); the rest of the week is mitzvat zekenim (the commandment of the Sages).

“Rav Yehuda said in the name of Shmuel: lulav, seven; and sukkah, one” (Sukkah 45b). So begins a discussion as to how often we are to make a bracha on these mitzvoth. Shmuel, the Gemara explains, is of the view that since there is one continuous mitzvah to sit in a sukkah for seven days and nights, “all seven are like one long day”; and hence, a bracha is recited only once. However, the mitzvah of lulav is applicable only by day, and not at night; and thus, each new day requires a new bracha.

Sukkah 45: Hoshana

For the source text click/tap here: Sukkah 45

To download, click/tap here: PDF

A new Mishna tells how willow branches were part of the Sukkot rituals. Motza, a town close to Jerusalem, would provide very long willow branches which would stand at the sides of the altar. The branches were tall enough to drape above and over the Altar. With shofar blasts, people would circle the altar once each day and call out, "HaShem, Hoshia Na! HaShem, HaSelicha Na!" (Psalms 110:25) and possibly more.

The Talmud Yerushalmi explains that this was done in remembrance of the victory in Yericho (see Yehoshua chapter 6), when the Jewish people circled the city once a day for six days and seven times on the seventh day before the walls of the city collapsed.

We explore this most enigmatic and mysterious of the Succot rituals and how it is expressed in different modern versions of the siddur depending upon how much discomfort there is with anthropomorphism (analogy) and kabbalah (mimesis).

Sukkah 44: Chavata

For the source text click/tap here: Sukkah 44

To download, click/tap here: PDF

In our daf we the amoraim dispute the status of the aravah ritual.

According to both of these amoraim, the aravah ritual is attributed to the prophets. However, they dispute the exact nature of how it originated. According to one amora it seems to have been a formal institution enacted by the prophets, whereas according to the other amora, it was a custom, not a formal institution.

Rashi explains that the ramification for this dispute is whether one says a blessing over the aravah ritual.

On the last day of Sukkot, Hoshana Rabba, we beat a bundle of willow branches (actually one is enough) on the floor (SA OC 664:4).

We explore the (midrashic) meaning of this chavata and even the mythic theory of Dr Rabbi Zev Farber.

Sukkah 43: Betrayal, Then and Now

For the source text click/tap here: Sukkah 43

To download, click/tap here: PDF

The commandment of the aravah does not appear explicitly in the Torah, and several possible sources are cited, among them that it is a halakha l’Moshe mi-Sinai or that it was established by the prophets. In any case, the Sages felt that it was so important that it was to take place even when the seventh day of the holiday fell out on Shabbat. This ruling disturbed the Baitusim, who went so far as to hide the aravot that had been prepared for use on Shabbat. The Gemara relates that the aravot were uncovered by the local people who handed them to the kohanim to use.

The Baitusim were one of the deviant sects during the second Temple period who did not accept the ruling of the Sages. The Gemara does not make clear what differences existed between the Baitusim and the Tzedukim, although from the stories that appear it is the Baitusim who tried to use trickery in order to uproot the rules of the Sages and impose their rulings on the populace.

We explore another episode of trickery and betrayal in the history of the Venetian community and the tragic history of the troubled Scuola Canton and the pain and suffering caused by the converts….down to our own times during the Nazi deportations.

Sukkah 42: Lulav As a Weapon (of Mass Confusion)

For the source text click/tap here: Sukkah 42

To download, click/tap here: PDF

The next day everyone rises early and comes to the Temple, and the attendants throw the lulavim before them. And in the confusion, the people snatch the lulavim and in the process strike one another. And when the court saw that they came to potential danger, they instituted that each and every person will take his lulav in his house and fulfill the mitzva there.

Thinking about how beis din had to rearrange the order due to concerns for people bashing each other with their lulavs!!!

This got me thinking about the hagiographical legends about brotherly love that formed the basis for the site of the temple…

Sukkah 41: Bayis Shlishi Who Builds?

For the source text click/tap here: Sukkah 41

To download, click/tap here: PDF

The Mishnah relates that RabanYochanan ben Zakai instituted a Mitzvah d'Rabanan to hold the Arba'as ha'Minimon all seven days of Sukos outside of the Beis ha'Mikdash. The Gemara explains that this enactment was made as a commemoration for the Beis ha'Mikdash("Zecher la'Mikdash").

What is the source for the concept of making aZecher la'Mikdash? The Gemara cites the verse, "For I shall raise up (A'aleh) for you a cure, and from your wounds I will heal you -- the word of Hash-m, for 'abandoned' did they call you: 'She is Tziyon -- no one remembers her'" (Yirmeyahu30:17).

The verse in Jeremiah describes Jerusalem Post-destruction as a wounded outcast, completely forgotten by all who used to care for her. Rabbi Yohanan ben Zakkai reads this verse as requiring us to actively remember this destroyed outcast, in the hopes that it will hasten herhealing.

We explore the question as to How will the Third Beit HaMikdash be rebuilt?There are two accepted approaches to our first question, answering the “how” with regards to the rebuilding of the Temple:

1. The first is that God willr ebuild the Beit HaMikdash in the heavens and when the time is right it will be revealed to the people and lowered down to its final resting place upon theTemple Mount.

2. The second approach is that the Jewish People themselves will take an active stance towards its rebuilding — both physically and literally rebuilding a sanctuary of bricks and mortar to serve as a Temple for modern times.

Sukkah 40: Lulav, Sh’viis and Eco-Theology

For the source text click/tap here: Sukkah 40

To download, click/tap here: PDF

Our Gemara continues discussing the rules of the Sabbatical year that were introduced by the last Mishnah (39a) in the context of purchasing an etrog during the shemitta year.

The Gemora had said that the Mishna didn't apply Shemittah rules to the lulav, since it was from the sixth year, implying that in principle Shemittah does apply to a lulav. The Gemora asks why it does, since it is not food, but simply wood, and the braisa says that if one gathered twigs and vines from the field on Shemittah, they only have the sanctity of Shemittah if he did so for animal feed, but not if he is using them as wood.

On our daf, we see the terrible consequences that befall one who trades commercially in the produce of shemittah. If it is not declared ownerless and open to the public, one may not use it. The Chazon Ish, zt”l, struggled mightily to halt the improper use of shemittah produce in Israel in modern times. We will address Rav look's approach elsewhere however we do explore the Arba' Minim in the context of an Eco-Theology proposed by Rabbi Dovid Seidenberg (my friend).