Taanit 4: Rabbinic Rage

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Our daf cites Rav Ashi who states that a Torah scholar who is not as hard as iron is not considered to be a true Torah scholar. Ravina says that nevertheless, he should conduct himself calmly as the Torah teaches us to avoid anger.

The Gevuros Ari asks from a Gemora in Pesachim which states regarding one who becomes angry; if he is a Torah scholar, his Torah will depart him and yet our Gemora states that a Torah scholar who is not harsh like iron is not considered a talmid chocham.

He answers that if he becomes angry for the honor of Hashem and if it would have been impossible to accomplish this without getting angry; it is not only permitted but warranted. An example for this would be to instill fear into one’s students ensuring that they will not stumble into sin.

We explore the psychology and neurobiology of anger and rage.

Taanit 3: The Four Winds

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The proof text from Zechariah: “For I have spread you abroad as the four winds of the heaven, says the Lord”

Our Daf clarifies: What is God saying to them? If we say that this is what the Holy One, Blessed be He, is saying to the Jewish people: I have scattered you to the four winds of the world; if so, why did He say, “as the four winds”? He should have said: To the four winds. Rather, this is what God is saying: Just as the world cannot exist without winds, so too, the world cannot exist without the Jewish people. This interpretation of the verse is based on the claim that the winds never cease.

The power of the four winds of the Bible is tremendous, both figuratively and practically. It can churn the great sea, it can uproot and scatter powerful empires (Daniel 7:2, 8:8, 11:4, Zechariah 2:6). The combined power of the four winds of heaven was to be deployed against the nation of Elam, to scatter the people in all directions (Jeremiah 49:36).

We explore the notion of the four winds in antiquity and the curious history of weathervanes.

Taanit 2: The Three Keys

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Most of Masechet Ta’anit deals with the laws and background of fast days – public and private, whether they occur on established dates or are instituted according to need.

With the exception of Yom Kippur, there is no mention of fast days in the Torah, although they are the subject of significant discussion in the books of Nevi’im and Ketuvim. From these writings we can glean much about the significance and purpose of fast days, both public and private, as they were kept in ancient times. Thus, many of the principles found in Masechet Ta’anit are based on oral traditions going back to Mount Sinai as we find them described in the prophetic writings.

Rabbi Yochanan states that there are three keys that Hashem does not delegate to the hands of an agent. They are the key to rain, the key for childbirth and the key for reviving the dead.

We explore the notion of Divine agency and why these three transition rites of passage were singled out.

Rosh Hashanah 35: Hadran Masechtes Rosh Hashanah

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When recited in the synagogue, both Shacharit and Mincha (the morning and afternoon prayer services) include the amidah prayer, first recited by each individual congregant, and then followed by an out-loud repetition by the chazzan.

This tradition has its source in the last Mishnah in Masechet Rosh HaShanah (33b) where the Mishnah teaches that both the individual and the chazzan are obligated to recite the prayer. Rabban Gamliel argues that the community can listen to the recitation of the chazzan, who represents the community (his title, in fact, is shaliach tzibbur – the congregation’s messenger), and fulfill their obligation without reciting it themselves.

We review the qualifications of the Shaliach Tzibur from a halachic standard and also Rebbe Nachman's dazzling metaphor of his role in gathering the ""good points" of each community member and placing on a stave whereby he sings their souls.

Rosh Hashanah 34: Sobbing vs Moaning

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Anyone who has heard the shofar blown in the synagogue on Rosh HaShanah recognizes their unique sound – a single long blast (tekiah), followed by a series of broken notes, and a concluding single blast (tekiah). This cycle is repeated with variations in the broken notes:

• we sound three relatively long notes (that we today call a shevarim, and the Gemara refers to as genuhei ganah – a moaning sound),

• we sound a staccato series of short notes (that we today call a teru’ah, and the Gemara refers to as yelulei yalil – a crying sound)

• we sound a combination of the two – shevarim-teru’ah.

we explore the implications and resonances of moaning vs sobbing in the ritual of shofar blowing form different voices up to the profound statement of blowing in the face of the NAZI machine.

Rosh Hashanah 33: The Music of The Shofar

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Although playing a musical instrument on Shabbat or Yom Tov is ordinarily forbidden by the Sages shema yetaken klei shir - lest someone fix the instrument - nevertheless, blowing a shofar on RoshHaShana is a mitzvah that must be fulfilled.

The Biblical command is to blow three sets of blasts on Rosh Hashanah. A set of blasts means one teruah sound preceded and followed by a tekiah sound.

The Rabbis established that the three sets of tekios be blown in three different ways, alternating the teruah sound in each set.

Thus we blow tekiah shevarim-teruah tekiah (TaSHRaT)three times; tekiah shevarim tekiah (TaRaT) three times; tekiah teruah tekiah(TaSHaT) three times.

All together that adds up to thirty different blasts.

We explore the music of the shofar from a number of perspectives, halachic, mystical and cultural.

Rosh Hashanah 32: Mussaf Shira vs Hilulah

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The Amida prayer of musaf on Rosh HaShana is unique in that it had three blessings between the introductory and concluding berakhot. These three blessings - referred to by the Gemara as malkhuyot, zikhronot and shofarot (blessings over God's monarchy, His remembrances and the shofar), make up the longest Amida of the year.

Indeed we recite no fewer that ten verses for each of the three blessings,, and when the Gemara asks what each of these ten verses correspond to, Rabbi Levi answers that, ‘they correspond to the ten expressions of praise (הילולים – i.e. forms of Hallel) as expressed by David in Sefer Tehillim’. What this suggests is that the Malchiyot, Zichronot & Shofarot verses are a subtle form of Hallel which are framed around the themes of God as king, God as rememberer, and the symbolism of the shofar.

However, later on the Gemara notes that the collection of Tehillim known to us as Hallel is not, in fact, recited on Rosh Hashanah.

But why? According to Rabbi Abahu, this is because ‘the ministering angels said before the Holy One, Blessed is He: “Master of the Universe! Why do the Jews not recite song (שירה - which is understood to refer to Hallel) before You on Rosh Hashanah and Yom Kippur?” He replied, “Is it possible that the King is seated on the Throne of Judgement, and the Books of the Living and the Books of the Dead are open before Him, and the Jewish people are going to say songs?”.

What this suggests is that due to the weightiness of the days of Rosh Hashanah and Yom Kippur, it would be improper to recite Hallel on these days.

According to the Yerushalmi, ten zikhronot are suggested by the ten expressions of repentance in the first chapter of Isa (1:16-18), and ten shofarot commemorate the sacrifices brought during musaf of Rosh HaShana in the Temple, each of which was accompanied by the sounding of the shofar.

Rosh Hashanah 31: Yavneh vs Masada

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The Sanhedrin's first stop after leaving Jerusalem was the city of Yavne, which was established as a center of Torah study by Rabban Yohanan ben Zakkai and became most famous under the direction of Rabban Gamliel of Yavne.

Throughout its continuing travels, the Sanhedrin was headed by descendants of the family of Hillel. It appears that the Sanhedrin was moved to Usha in the aftermath of the Bar Kokhba Rebellion, where a series of Rabbinic enactments - called takkanot Usha - were established. Under the leadership of Rabbi Shimon ben Gamliel there was an unsuccessful attempt to return the Sanhedrin to Yavne, but due to the overwhelming devastation in the southern part of the country, they returned to the Galilee, first to Usha and then to Shefaram.

We examine the conflicting rabbinic myth of Yavneh judaism with the modern Israeli myth of Masada.

Rosh Hashanah 30: Levitical Singers

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Our Mishnah relates that on one occasion witnesses did not arrive to testify about the new moon until after the time of Minchah on Rosh Hashanah. As a result, the Leviyim did not recite the correct Shir when the afternoon Korban Tamid was offered. Because of that "Kilkul" the Rabanan instituted that Beis Din may never accept witnesses who come to testify about the new moon after the time of Minchah.

Why does the Mishnah say that the "Kilkul" was that the Leviyim recited the wrong Shir? Since the witnesses did not come until after the afternoon Korban Tamid was offered, there was a much more serious "Kilkul": the Korban Musaf of Rosh Hashanah could not be offered.

The afternoon Korban Tamid must be the last Korban of the day (Pesachim 58b), and since they already brought the Korban Tamid they could not bring the Korban Musaf. Consequently, not only did the late arrival of the witnesses result in the wrong Shir being recited, but it resulted in the inability to offer the entire Musaf offering of Rosh Hashanah. Why does the Mishnah not mention this "Kilkul"?

The RAMBAM (Hilchos Kidush ha'Chodesh 3:5) explains that the "Kilkul" indeed was that they did not offer the Korban Musaf. He makes no mention of the Shir.

We explore the history of Levitical singing and the scholarship regarding origins and the singing Levites in rabbinical literature.

Rosh Hashanah 29: RH vs. Shabbat

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We do not sound the shofar on Rosh HaShana that coincides with Shabbat. Our Daf teaches that this is only thecase outside of the Mikdash. In the Temple the shofar was blowneven on Shabbat. In searching for an explanation why the shofar is not sounded on Shabbat,our Gemara rejects the suggestion that this is a Biblical law based on thedifference between the pasuk in Bamidbar (29:1), whichcalls Rosh HaShana a day of teru'ah (i.e. blowing the shofar), and the pesukin Vayikra (23:24) that refers to it as a day of zikhron teru'ah(when we remember the blowing of the shofar), the former referring to a regularyear and the latter to Rosh HaShana falling on Shabbat.

We explore why Yavneh was an exception and how COVID and new technologies impact the halachot of communal davening and even Shofar via Zoom.

Rosh Hashanah 28: Forced By A Demon

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When performing a mitzva, what is really important? Must we simply carry out the act of the mitzva, or is it essential to have a level of intent - kavvana - for the mitzva? This is the issue discussed at some length on our daf, where a statement is presented to Shmuel's father - if someone is forced to eat matza on Pesah he is considered to have fulfilled the commandment. Why should that be true? Two possibilities are presented as to what forced the person to eat matza:

Kefa'o shade - literally means "he was forced by a demon"

Kefa'uhu Parsi'im - Persians (non-Jews) forced him to eat. We explore the demonic implications of whether a Mitzva requires intentionality and the impact of such external pressures to perform a Mitzvah.

Rosh Hashanah 27: Echoes of a Shofar

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What if someone blows a shofar into an echo-producing chamber, such as a pit, a cistern or a jug.

The mishnah rules that in order to fulfill his obligation he must be sure that he heard the sound of the shofar and not the echo of the sound of the shofar.

There is a geonic commentary on this mishnah, according to which the mishnah refers to a time of persecution when the Romans outlawed the public observance of commandments. They hid their shofar blasts to avoid the authorities.

We present a similar use of the shofar in modern Palestine under the British mandate, where a young Chabad Chalutznik was imprisoned for blowing the shofar at the kotel.

Rosh Hashanah 26: Shofar Hechshers

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The Mishna teaches us that all shofaros can be used on Rosh Hashanah except for one that comes from a cow, since a cow has a keren - horn - rather than a shofar. Rabbi Yosi permits the use of a cow's horn, arguing that all shofaros are referred to as keren.

Although the Mishna very specifically teaches the reasoning behind the two opinions on the use of the horn of a cow, two Amoraim nevertheless suggest alternative explanations for the disagreement. Abaye says that the basic position in the Mishna stems from the Biblical requirement of a single shofar - not two or three shofaros.

The horn of a cow is made up of several layers, so it cannot be used (Rabbi Yosi argues that we see the layers as making up a single shofar). Ulla suggests that the basic position of the Mishna is based on the rule ein kategor na'aseh sanegor - a prosecuting attorney cannot become a defense attorney.

Just like the High Priest cannot wear his gold garments into the Holy of Holies when performing the Yom Kippur service, similarly the horn of a cow cannot be used to call out in defense of the Jewish People. Rashi explains that the cow invokes the Golden Calf and therefore is considered a member of the prosecution. In general, gold is seen as representing vanity and a desire for material wealth, which do not seem appropriate for prayers of forgiveness.

Rosh Hashanah 25: גוחאדז"ט "Goodnight Moon"!

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Although this is the first mishnah of a new chapter, it is really the last mishnah to deal with the sanctification of the new month. It contains a few final rules governing how the court decides that the new month should be declared.

If the court and all of Israel saw it, if the witnesses were examined and there was no time left to say “Sanctified” before it grew dark, then the month is impregnated (it has thirty.

In this case, it was abundantly clear that the new month had arrived, but the court was not able to convene and sanctify it before it grew dark and the thirtieth day of the previous month was over. The mishnah rules that since the court did not have time to declare the new month sanctified, it is not sanctified and Rosh Chodesh will have to wait for the next day. We should note that again we see here the ideology that the court, that is humans, are what create the reality of the new month, and not the astronomical phenomenon itself.

We return to that moment that occurred over in Hebrew year 4119 (358/9 CE), considered by many to be the inauguration by Hillel II (Hillel ben R’ Yehuda) of the Fixed Hebrew Calendar, in use to this day and the work of Richarf Fielder in reconstructing the astronomical skies of that day.

Rosh Hashanah 24: Aniconism

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The Mishna relates that Rabban Gamliel had models of the moon in various positions in his study, which he would show to the people coming to testify.

The Gemara questions how Rabban Gamliel was allowed to fashion these devices, when the baraita interprets the passage (Shemot 20:20) that forbids the creation of idols and graven images to refer specifically to heavenly objects like the sun, moon, stars and constellations.

The answer offered by the Gemara is a difficult one – that Rabban Gamliel did not make the models himself; they were made by others. Tosafot and other rishonim argue that it is forbidden for Jews to have non-Jews perform tasks for them that are Biblically forbidden, which would seem to be the case here. A number of explanations are offered:

We explore the cultural and historical notions of aniconism and the struggle with religious imagery and depictions of the divine in other traditions.

Rosh Hashanah 23: Harvesting Coral

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The Mishna says that they brought beams of erez – cedar for the torches used for the bonfire. Rav Yehudah says there are four types of erez tree: erez, katrom, oil tree, and brosh. The Gemora cites three possibilities for the katrom tree: Rav says it is idra, Rabbi Shaila's bais medrash taught it is mavliga, while some say it is gulmish.

When Rav Dimi came, he said that three more species were added later: alon, almon, and almug trees, which are, respectively, botmim, balutim, kesisa- coral or coral wood.

Apropos the daf cites a relevant verse from Isa 33:21

כא כִּי אִם-שָׁם אַדִּיר יְהוָה, לָנוּ, מְקוֹם-נְהָרִים יְאֹרִים, רַחֲבֵי יָדָיִם; בַּל-תֵּלֶךְ בּוֹ אֳנִי-שַׁיִט, וְצִי אַדִּיר לֹא יַעַבְרֶנּוּ.

21 But there the LORD will be with us in majesty, in a place of broad rivers and streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby.

What is this tzi adir? Rav said: This is a great ship [burnei] used to collect coral from the sea. Rashi identifies this as a dromon ship...from Greek δρόμων, dromōn, "runner")

We explore these ancient ships that harvested coral and the uses and abuses of this precious life form.

Rosh Hashanah 22: Witness Invalidation

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Our daf also quotes in full a Mishnah that appears in Massechet Sanhedrin (24b) that lists people who will not be accepted as witnesses in a Jewish court, because they are involved in monetary shenanigans that are forbidden by the Sages.

These people include dice players, money lenders who take interest, people who gamble on pigeon races, and those who market produce from the Sabbatical year.

We explore the Halachic legal system of courts with reference to modern Israeli judicial system,

Then meditate on Kafka's deconstruction of the modern state and its use and abuse of power through the courts.

Rosh Hashanah 21: The Elusive 50th Gate

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When the Temple stood, it was essential for the kohanim in the Mikdash to know whether the new month began on the 30th day or the 31st day after the previous Rosh Chodesh, so that they would know when they had to bring the special Mussaf sacrifice for Rosh Chodesh. This was so important that the Sages taught that it would be permissible for witnesses who saw the new moon to travel to the Temple to testify even if it was Shabbat and their travel would involve chillul Shabbat.

After the destruction of the Temple, Rabban Yochanan ben Zakkai ruled that this chillul Shabbat should only be limited to situations when it served an essential purpose.

Without the Temple sacrifices, it was deemed essential only for the months of Nissan and Tishrei, when it was necessary to establish the date of the holidays of Pesach, Yom Kippur and Sukkot.In the next Mishnah we are told of The rabbis go on to discuss Kohelet, King Solomon, who strived to be like Moses. He was the leader who decided that two witnesses were required to put someone to death. One witness was not enough to justify such a severe punishment.

Leaders must be lonely. They are surrounded by people who want to keep them happy. To find role models, they have to look to those who have been successful leaders in the past. Moses is the consummate leader; an obvious choice for King Solomon. But how would a king decide how to adapt that leadership model to his own reign? If Moses was not allowed to have the wisdom of G-d "the fiftieth gate", how should King Solomon use that information to become a better leader?

Just like Moses did not have this (50th Gate of ) wisdom of G-d, neither could one witness have reliable enough information to justify someone's death.

We explore this idea of the 50th gate of wisdom and its Kabbalistic intonations.

Rosh Hashanah 20: Dark Side of the Moon

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The Jewish calendar today is set based on calculations made by Hillel II in the time of the Gemara. Each month has either 29 or 30 days, so that over time, the months will stay in sync with the moon. As we have learned, during Talmudic times, the new month was based on testimony received from witnesses who saw the new moon, although the Sages who declared the new month had a fair amount of latitude to choose to postpone the announcement if they felt it necessary for one reason or another.

Rabbeinu Chananel and the Geonim point out that a decision on establishing the new month was dependent on a number of issues, some of which were well known, but others were known only to a small group of Sages who participated in sod ha-ibur – the closed assembly that actually made the final decision on this matter.

We explore the history of the lunar calendar from inner biblical analysis with Prof Sacha Stern to an astronomical historical comparison with other intercalating traditions by Prof Ari Belenkiy.

Rosh Hashanah 19: Megillat Ta'anit

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Megilat Ta’anit is a little known collection of statements about minor holidays and fasts that commemorate events which took place during the Second Temple period. On the minor holidays, fasting and eulogies were forbidden. Most of the events that are commemorated are from the period of the Hasmonean monarchy – a prime example being the story of Hanukkah – although there are also events from earlier and later periods included, as well.

The discussion in our daf revolves around the question of whether the commemorative days that appear in Megillat Ta’anit are still significant, or whether batlah Megilat Ta’anit – it has become null and void.

We explore the scholarly works investigating this ancient text first published in Mantua 1514.