Rosh Hashanah 9: Eating on 9th Tishrei

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The Gemara records a Beraisa in which Rebbi Akiva derives the requirement of Tosefes Kedushah (the requirement to refrain from plowing and harvesting, Charishah and Ketzirah, before the Shemitah year begins) from the verse, "b'Charish uv'Katzir Tishbos" -- "You shall rest from plowing and harvesting" (Shemos 34:21).

Rebbi Yishmael disagrees with Rebbi Akiva and derives the requirement to add to a sanctified time from the verse which teaches the Mitzvah to fast on Yom Kippur: "You shall afflict yourselves on the ninth of the month in the evening, from evening to evening, you shall rest on your day of rest" (Vayikra 23:32). Rebbi Yishmael points out that the verse first says to fast "on the ninth of the month," and then it says "in the evening," which means the tenth.

Rebbi Yishmael understands that the verse means that one must add some time to the sanctity of Yom Kippur from the preceding day. Similarly, the other apparently extra phrases ("you shall rest" and "on your day of rest") teach that one must add to Shabbos and to other sanctified times, such as Yom Tov and the Shemitah year.

Another teaching that is derived from this pasuk is presented by Hiyya bar Rav mi-Difti, who interprets the passage as teaching that someone who eats and drinks on erev Yom Kippur is credited as though he had fasted on both the ninth and the tenth days of Tishrei. This is generally understood to mean that there is a special mitzvah to eat on the day before Yom Kippur.

Several explanations are given for this law. Rashi and the Me’iri suggest that since there is a mitzvah to fast on the tenth, someone who spends the day before preparing for that mitzvah is given credit for the preparation. The Eliya Rabbah (Rav Eliyahu Shapira’s gloss on the Shulchan Arukh) suggests otherwise.

We explore the idea of eating on the 9th as a mitzvah in itself.

Rosh Hashanah 8: Yovel vs Sh'mitta

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One would expect that the yovel year, much like the seven shemitta cycles that precede it, would begin on Rosh Hashana, the first of Tishrei. However, the Torah clearly tells us that the unique laws of yovel begin on the tenth of that month, on Yom Kippur. The shofar is ordinarily associated with Rosh Hashana, and the unique prayers of the day are arranged around it. However, when it comes to yovel, the shofar blast proclaiming a return of man to his estate and to his family is sounded on Yom Kippur. Why?

The Rambam (Hilkhot Shemitta Ve-yovel 10:14) explains:

From Rosh Hashana until Yom Kippur servants were not sent to their homes nor were they subjugated to their masters, and fields did not return to their owners. Rather, the servants would eat, drink and celebrate, with crowns upon their heads. When Yom Kippur came the Court would sound the shofar, the servants were sent to their houses and the fields returned to their owners.

We explore multiple voices in this discrepancy between the onset of shmitta vs yovel.

Rosh Hashanah 7: Nissan or Tishrei?

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In the Torah , the beginning of the year was clearly set at the first of Nisan, in the context of a description of the first Passover. “The Lord said to Moses and Aaron in the land of Egypt: This month shall mark for you the beginning of the months; it shall be the first of the months of the year for you” (Exodus 12:1-2). This new year celebrated the creation of the Jewish nation through the redemption of the Israelites from Egypt. Nisan, as the first of the months, coincided with the beginning of Jewish national history.

But it is surprising that the Torah made no mention of a new year at 1 Tishrei, which today is so central to the Jewish religious experience. The Torah’s reference to 1 Tishrei is sparse altogether, describing a holiday characterized primarily by the blowing of a shofar . “In the seventh month, on the first day of the month, you shall observe complete rest, a sacred occasion commemorated with loud blasts. You shall not work at your occupations, and you shall bring an offering by fire to the Lord.” The name “Rosh Hashanah” is not mentioned, nor is there a reference to its function as a day of judgment and anniversary of the world’s creation.

Yet by the period of the Mishnah at the beginning of the second century, the outlines of today’s Rosh Hashanah holiday are clear; and discussions about the prayers of Rosh Hashanah appear as early as the teachings of the schools of Hillel and Shammai, which date to the first century CE.

We explore the historical textual and (Rav Kook) mystical implications of 2 rosh hashana's.

Rosh Hashanah 6: Halachik Coercion

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Our Daf cited a Baraisa in which the word ועשית was expounded to teach that the Beis Din is empowered to force a person to carry through and honor his verbal commitment to bring an offering.

The Gemara challenged this insight by showing that this same lesson is apparently learned from a different verse altogether. יקריב teaches that a person can be compelled to fulfill his responsibilities. The Gemara resolves this problem by demonstrating that the two verses actually teach two distinct cases of Beis Din intervening to compel a person to fulfill his pledge.

We explore the notion of Halachic coercion and an analysis of vaccine mandates from such a perspective.

Rosh Hashanah 5: Don't Delay!

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The Gemora cites several sources to teach us that even if one delays on the bringing of a korban, the korban is still valid. The commentators all ask as to what would be the logic of invalidating the korban? While it is true that the owner committed a transgression by not bringing the korban in the proper time but why would the korban become unfit to be brought?

The Torah said, " When you make a pledge to God your Lord, do not be late in paying it, since God will then demand it, and you will have committed a sin ." Every additional word teaches an additional thought.

We explore the permutations of delay and its halachic ramifications (Rav Taragin) ending with Prof Himmelfarb's analysis of how The biblical priestly text is unique in the ancient Near East, in that it utilizes scribal features such as colophons, cross references, and casuistic laws (when... then...), aimed at making the text accessible to the public. This preserved Israelite priestly writing past the destruction of the Jerusalem Temple.

Rosh Hashanah 4: Cyrus, Good King/Bad King?

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The defeat of Babylonians by Cyrus the Great in 539 BCE led to a (temporary) golden age of Jewish life under Persian rule. Cyrus allowed the Jewish people to return to the land of Israel and build the Temple. "And the elders of the Jews build and prospered, through the prophesying of Haggai the Prophet and Zechariah, the son of Iddo. And they built and finished it, according to the commandment of the God of Israel, and according to the decree of Cyrus, and Darius, and Artaxerxes king of Persia" (Ezra 6:14).

No wonder the Gemara tells us that "Koresh (Cyrus) was a kosher (very good) king and therefore, they counted for him like they did for the kings of Israel" (Rosh Hashanah 3b). As mentioned in our last piece ancient documents were dated according to the year of the king, with the New Year for kings beginning on the first of Nissan for non-Jewish kings, and on the first of Tishrei for Jewish kings. Cyrus, however, was given the honour of being treated like a Jewish king.

We explore this historical figure and the ongoing saga of the Cyrus cylinder.

Rosh Hashanah 3: Divine Rights

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Our Daf (Rosh Hashanah 3) struggles between the month of Nissan or Tishri for reckoning regnal dating and cites numerous biblical references which only causes more problems and differences between the Talmud Bavli and Yerushalmi. Do these rules apply to gentile kings as well? Maybe this proves there is no chronological order to the bible? Was Darius Jewish?

The daf endswith another reference to names. Artachshast may have also been calledDarius and Cyrus. Cyrus refers to his virtuousness. We learn thatkings who are virtuous might follow Israel's dates... but what makes a kingvirtuous? If one is a Gentile, is it necessary to be like a Jew to bevirtuous? What if one follows the Noahide laws and also follows his orher own religious rules? How do we measure virtuousness in one who is notobligated to follow known guidelines?

We explore how the Divine right of kings emerged from the ancient near East into Europe and also Prof Marc Brettler's recent essay on the Rosh Hashanah Mussaf and its antecedents.

Rosh Hashanah 2: Fit For Kings

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Theoretically, a king's reign should begin whenever he took office. Rav Hisda explains that "for kings" means for dating contracts. It was common practice under a given monarchy that the year that would appear in a contract was not the number of years since creation or from an arbitrary point in history, but how many years into the current king's reign. Rashi explains that this was done for reasons of shalom malkhut-- to stay on good terms with the king by honoring him in every matter.

As we begin the new masechta and the new Mishnah I was haunted by the notion that kings not only began their reign on the same day of the year but just how we manipulated our calendrical cycle so as to fit their reign dates. It is as if the earthly king paralleled the divine king. As we internalize the mythic structures as archetypes of the inner soul we come to the greatest psychologist and how he dealt with kingship and maturing using Jungian analytic techniques.

Beitzah 40: Hadran

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The Mishnah on our daf teaches that a person who has guests come and visit on Yom Tov from the next city(i.e. they created an eruv techumim that allowed them to travel to him; he did not create such an eruv so neither he nor his possession can go to their city), cannot give them food to take back home with them, since the food belongs to him and is there for limited to areas that he is allowed to go to.

The convention of shlichut (halakhic agency) is a familiar and widespread concept in Halakha. Many halakhic activities such as kinyan, kiddushin, gittin, and hekdesh can be performed indirectly through an agent (shaliach).

As we leave our beloved Masechta let us look at the most erudite talmid of Prof Shaul Lieberman, Prof Dovid Weiss Halivni who revolutionized the way we look at Talmudic texts seeing the geological strata underneath the surface.

Beitzah 39: Pillar of Salt

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The Gemara on our daf asks why Rabbi Yehuda differentiates between water, which loses its independent significance when baked into bread, and salt which apparently retains its status. Furthermore, a baraita is introduced in which Rabbi Yehuda clearly states that both water and salt become batel – negligible – when baked or cooked and are now part of food.

To explain the different statements of Rabbi Yehuda, the Gemara explains that there are different types of salt – melach sedomit and melah isterokanit. Melah sedomit is thick and retains its shape, so it can be seen even when baked or cooked. Melach isterokanit is softer and combines with the food to the extent that it can no longer be identified. Thus melach sedomit retains its independent status, while melach isterokanit is considered batel in the food.

This leads us to an exploration of Mt Sodom and a meditation on the pillar of salt and Lot's wife..

Beitzah 38: Rabbi Abba

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Rabbi Abba said to them: If one's single kav of wheat became mingled with ten kav of another's wheat, shall the latter eat all eleven kav and rejoice? One does not allow his property to become nullified into someone else's property. The same applies to water and salt in dough.

The Sages laughed at him. He said to them: Did I take your cloaks from you that you are putting me to shame?

They again laughed at him.

This interaction is particularly interesting because the Gemara begins the story with a description of the prayer recited by Rabbi Abba upon embarking on his trip from Babylonia to Israel, in which he expressed his hope that his thoughts and ideas would be accepted by the scholars of Israel.

We examine the banter humor and insults between the Israeli and Bavli Amora'im

Beitzah 37: Schnodering $$

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Is one permitted to respond to synagogue appeals on Shabbat and Yom Tov? In the Mishna on yesterday's daf we learned that performing a mitzva like putting aside tithes or consecrating an object to the Temple would be forbidden on Shabbat and Yom Tov.

On our daf, the Gemara explains that the reason the Sages did not permit people to donate to the Temple on Shabbat and Yom Tov is because such contributions appear very similar to business transactions. One of the practical questions that this raises is how can synagogues make appeals – even for good causes – and accept pledges on Shabbat or on Yom Tov? Rav Nissim Gaon distinguishes between the case of donations to the Temple and the case of pledging money to charity or other causes.

We examine the cultural valence of schnodering $$ on shabbes...

Beitzah 36: Musical Production

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Our daf uses points from our last Mishna to flush out the differences in halachot on Festivals and on Shabbat. Those points include clearing a room of stored produce for visitors, lowering drying fruits from the roof through a skylight, covering produce, wine and oil with cloths, placing a vessel beneath a leak. They also look at beekeepers who cover beehives over the rainy months. The bees are considered to be animals that are not 'meant' to be trapped.

Our next Mishna provides us with a list of activities that are prohibited by the Sages on Shabbat in the name of shevat, rest. It also tells us which activities are 'optional'. Forbidden activities include climbing trees, riding animals, swimming, clapping, and dancing. Optional activities include judging, betrothing, performing chalitza, or performing a levirite marriage. Although they are mitzvot, we are told not to consecrate, vow, consecrate objects to the priests, or separate teruma/tithes. All of these acts are forbidden on Festivals and Shabbat; we are told that the only leniencies on Festivals regard food preparation.

We look closer at the issue of instruments, dancing and clapping, even wedding celebrations on Shabbat and Yom Tov.

Beitzah 35: בִּטּוּל בֵּית הַמִּדְרָשׁ

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Our last Perek in Beitzah (V) opens with a discussion of the etymology of the first word "lowering" "mashilin" ... the rabbis discuss the language used in this Mishna. They consider the spelling and meaning of words used to describe what is done to produce.

Of course, the rabbis raise the question of whether we can cover produce, wine and oil on Shabbat and not only on Festivals. Finally, they look at how much produce can be lowered through a skylight. It is suggested that since up to five sacks of hay or grain. can be removed from a room to create space for study or for a guest, the same amount should be permitted to be lowered on a Festival.

One of the arguments used is בִּטּוּל בֵּית הַמִּדְרָשׁ

and we extend this concept to Bracha Rutner's articulation of when Commitment to Mitzvot Clashes with Our Commitment to Community and also a lighter look at COVID changed the beis midrash ....

Beitzah 34: Artichoke Wars

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In preparing food to eat on Yom Tov,we must be sensitive to the fact that some foods involve so much hard workwhich can be done prior to the holiday that it is recommended they not bebothered with on Yom Tov or done only in an unusual manner.

An example of this is cutting offexcess leaves from vegetables, which cannot be done with the scissors that are normally used for this purpose. Even so,foods whose preparation is complicated can be cooked and eaten on YomTov. Kundas (artichokes) and akaviyot (cardoon)are examples of such foods.

The kundas is identified as Cynara scolymus –the Globe artichoke – a perennial, thistle-like plant that grows to a height ofone meter. Akaviyot are identified as Cynaracardunculus – cardoon – which is a member of the thistlefamily and related to the Globe artichoke.

It seems that this humble-looking vegetable was once the centreof attentionin the black market and the criminal world. Known for its notoriousinvolvement with the Mafia, its infamy began in the 1920’s with gangsterCiro Terranova “Whitey” also known as the Artichoke King. It led to the artichoke wars….

Beitzah 33: Goose Gizzard and Giblets

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Rava rules that one may not use a piece of wood from a broken utensil as firewood on Yom Tov since the wood was not prepared for such use before Yom Tov. The Gemara infers from here that Rava must follow the view of Rebbi Yehudah, who prohibits objects like this as Muktzah on Yom Tov.

The Gemara questions this assumption from another statement of Rava. The Gemara relates that on Yom Tov, Rava told his servant to roast a goose and throw the intestines to a cat. The Gemara understands from this statement that Rava follows the view of Rebbi Shimon, who argues with Rebbi Yehudah and permits one to move an object on Yom Tov for the sake of animals, even though the object was designated for human use and not for animals before Yom Tov.

Rashi (DH Kivan d'Mesrechi) writes that the goose intestines were still fit for human consumption on Yom Tov.

We examine the cultural and culinary history of goose gizzard and giblets and the human desire to stuff geese...for the sake of foie gras...

Beitzah 32: Opening Bottles

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The Gemara discusses opening sealed vessels on Shabbos by cutting or destroying them on Shabbos. As Rashi explains, the Gemara addresses whether the Melachah of Stirah (breaking a usable structure) is involved when one opens a container on Shabbos or Yom Tov.

The Gemara's discussion has common practical ramifications. May one open sealed bottles and other types of food containers on Shabbos or Yom Tov?

There are three possible Melachos involved with opening bottles, cans, and other containers on Shabbos and Yom Tov: Stirah (breaking a usable structure), Boneh or Makeh b'Patish (producing a finished, usable vessel), and Kore'a (tearing). An additional Isur d'Rabanan may apply: even if one does not open the container in a way which forms a usable utensil, the Rabanan prohibited opening the utensil under certain circumstances lest one open it with intention to make it into a usable utensil.

We explore the halacha of opening bottles cans and stuff.

Beitzah 31: Firewood

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Since we are allowed to cook on Yom Tov, we are also permitted to add fuel to burning fires. Even so, wood or other fuel that is to be used should be prepared for that purpose before Yom Tov begins; otherwise it is considered muktzeh – set aside for a purpose other than to be burned. What wood is considered prepared for use as fuel on Yom Tov is the topic of discussion of the Mishnayot on our daf.

One of the Mishnayot discusses whether wood can be chopped for use as fuel, even if the wood was prepared for burning before Yom Tov began. As we learned on yesterday’s daf, the crucial question here is whether it appears to be a weekday activity; as such, the suggestion of the Mishnah is to chop the wood in an out-of-the-ordinary manner.

We explore the science of wood stacking and types of wood toxic to use due to dioxin.

Beitzah 30: Succah Afterthoughts

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Our Daf teaches that we cannot take wood from a sukkah on any Festival because this is 'dismantling'. We are permitted to take wood from near the sukka. The Gemara wonders how a sukka differs from a tent, where we are not permitted to use the wood - or even bundles - placed near a tent. The rabbis question whether we might be speaking of a sukka that is not sturdy; they wonder whether we are in fact discussing items that are muktze, set aside.

We return to Succah thoughts as we leave the Succah tomorrow.

Beitzah 29: Measuring Food

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Because we are able to prepare food on Yom Tov, it is possible for people to find themselves in a situation in which they discover that essential ingredients for the meal are missing. Obviously they can go to their neighbors, borrow raw ingredients, and return them after Yom Tov is over. The last few Mishnayot in our perek relate to such transactions.

In general, it is prohibited to measure on Yom Tov, just as it is prohibited to measure on Shabbos. Thus, one may not measure out how much flour, sugar, or oil to use in a recipe (Shulchan Aruch Orach Chayim 506:1). However, one may approximate how much flour, oil, or sugar is needed. It is permitted to use a measuring cup, as long as one does not fill the cup exactly to its measuring points (Mishnah Berurah 506:3).

We examine the science behind measuring food and calories.