Moed Katan 3: Sh’mitta/Heter Mechira

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Just like the laws of Shabbat have Avot (primary activities that are forbidden) and Toladot (secondary activities – see Massekhet Shabbat ),

Similarly, the laws of shemitta have both Avot and Toladot.

The Avot are the agricultural activities that are specifically listed in the Torah (see Lev 25:4-5) as being forbidden during the Sabbatical year, primarily activities of planting, pruning and harvesting.

We explore the halachot of shemittah and the thorny issue of the Heter Mechira originated by Harav kook zt'l

Moed Katan 2: Irrigation

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In our daf of the new masechta Moed Katan where irrigation is compared with a physical love affair between husband and wife. In both examples, the man is said to be the dry field and the woman is the water, satiating and relieving him of his thirst.

Rain is referred to as ‘fertility,’ ‘fertilizing the earth.’ The earth receives the rain ‘as the female opens towards the male’ (Yerushalmi Brachot 14a); dew is named ‘the husband of the earth’ (Ta’anit 6b). The Sages thus indicated their preference for irrigation by direct rainfall from heaven, so that ‘the earth is impregnated as a bride by her first husband’ rather than by canals, ‘as a widow impregnated through harlotry (!)’ (Pirkei Rabbi Eliezer, Chapter 4).

We explore the halachic laws derived from our first day in Moed Katan and the use of irrigation as a metaphor for the soul.

Megillah 32: The Music of Torah

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Rabbi Shefatya said that Rabbi Yoḥanan said: Concerning anyone who reads from the Torah without a melody or studies the Mishna without a song, the verse states:

כה וְגַם-אֲנִי נָתַתִּי לָהֶם, חֻקִּים לֹא טוֹבִים; וּמִשְׁפָּטִים--לֹא יִחְיוּ, בָּהֶם.

25 Wherefore I gave them also statutes that were not good, and ordinances whereby they should not live;

Ezek 20:25

as one who studies Torah through song demonstrates that he is fond of his learning.

Furthermore, the tune helps him remember what he has learned.

We discuss the trop and cantillations including that wonderful shalshelet...then review the music of Kabbalah and chassidus, ending with the history of the music of the spheres.

Megillah 31: Blessings and Curses

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The gemara our daf (Megillah 31b) explains that Ezra Hasofer established the practice of reading the klalos sheb'Toras Kohanim, the curses found in Vayikra (26) before the yom tov of Shavuos, and those of Sefer Devarim (28) prior to Rosh Hashana. Tosafos add, in the name of Rabbeinu Nissim, that the klalos of Sefer Devarim, which begin in Parshas Ki Savo, include part of Parsah Nitzavim as well. Because of this takonas Ezra, we always read Parshas Nitzavim on the Shabbos before Rosh Hashana.

The Gaon of Vilna highlights an essential difference between the tochacha found in Vayikra and the berachos u'kallos of Devarim. The tochacha in Vayikra is formulated in the plural, "im b'chukosai timasu", addressing kol echad v'echad, each individual member of Klal Yisroel. The berachos u'klalos of Sefer Devarim, however, which are statements in the singular, embrace the totality of Keneses Yisroel.

We explore the blessings and curses twice listed in the Chumash

Megillah 30: God's Humility

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Having mentioned the haftara read on Yom Kippur, the Gemara cites that which Rabbi Yoḥanan said:

"Wherever you find a reference in the Bible to the might of the Holy One, Blessed be He, you also find a reference to His humility adjacent to it.”

Evidence of this fact is written in the Torah, repeated in the Prophets, and stated a third time in the Writings.

We review how the notion of God's humility becomes a middah for us to emulate in our approach to Torah and others.

Is it possible His humility was reflected in His presence behind the scenes in the book of Esther?

As we close this Massechta it is fitting (after yesterday's Daf Ditty on the Shechina in Exile) to focus on the implications of Rebbe Nachman's story of the Humble King and its implication for theology.

Can we appropriate the Rebbe's deep understanding of the paradox of belief in the divine ONLY when He is absent, and ONLY felt in the longing for Him.

Is this a possible mode of belief for a post-Holocaust generation.

Megillah 29: Shechina in Exile

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Chazal tell us our daf (Megilla 29a) that “when the Jews were exiled to Bavel, the Shechina was with them. When they were exiled to Egypt, the presence of Hashem was with them.” It is for this reason that Yaakov established the prayer of Maariv, a prayer of inspiration and faith recited during times of darkness, when clarity and confidence are challenged.

We explore how this idea of the indwelling of the Divine as a metaphor developed through the medieval and kabbalistic interpretations and gendering of the Divine as Shechina including the feminist appropriation of this myth in modernity.

Megillah 28: Traces of Kedusha/ τέμενος

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Our Mishnah rules: Rabbi Yehuda said further: A synagogue that fell into ruin still may not be used for a mundane purpose.

What are the conditions for desacralization of once sacred space?

How do we approach the sanctity of the Kotel vs the temple Mound?

Can we protect ourselves with weapons in sacred spaces?

We explore the archeological and psychic notion of tenemos

And what of the inner sacred spaces of our soul that get violated?

Megillah 27: Longevity

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In a number of places in the Talmud we find this question presented to leading Sages by their students.

Although the general principle of the Talmud is that rewards for the performance of mitzvot are received not in this world, but in the world-to-come, nevertheless it appears to have been widely accepted that someone who is particular in his performance of a given mitzvah over and above the basic requirements is rewarded with long life.

We explore the notion of longevity in the Late Antique period and Classical Greece with some comments on the new epigenetic clock known as GrimAge clock, a highly accurate multi-tissue biomarker of aging based on DNA methylation levels, also known as Horvath’s clock.

Megillah 26: Selling the Town Square

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The first three mishnayot of this chapter deal with the holiness of the synagogue and the articles found in it. Our mishnah deals with what one may do with the proceeds of a sale of the synagogue or the things in it.

We review the halochos of Kedushas beis ha-Knesses and the issue of selling a no longer in use shul.

We then look at town squares and their history in western culture.

Megillah 25: Divine Mercy or Decree

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Our Mishnah teaches that a number of seemingly innocuous expressions should be avoided. The most alarming is if one claims:

Al kan tzipor yagi’u rahamekha – “Your mercy even extends to the bird’s nest” – is a statement that should not be said.

Two reasons for this are posed by the Gemara. One suggestion is that this statement will create envy among the creations, i.e. that it appears as though God shows favoritism to one creature over the rest.

The other opinion in the Gemara is that one who says this is, in effect, suggesting that God’s commandments are based on mercy, when, in fact, they are gezerot – laws whose reasoning is not ours to understand.

This statement, which appears to limit any study of te’amei ha-mitzvot (the “taste of,” or reasoning behind, the commandments), is the subject of much discussion among Jewish thinkers and philosophers.

We review the extremes of these positions from the Rambam on the rational side to the Hassidic Masters (Izshbitz) on the other.

Megillah 24: Priestly Deformities

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A kohen with blemishes on his hands should not raise his hands [to bless the people.] The reasons a kohen with blemished hands should not bless the people, Rashi (1) explains, is that the blemishes will attract people’s attention.

The Gemara in Chagiga (2) states that gazing at the hands of the kohanim while their hands are raised will result in one’s vision becoming weakened because of the Divine presence which resides on their hands at that moment.

We explore the talmudic approach to disability and some interesting latter day expressions of the conflict between perfection and human frailty.

Megillah 23: Minyan Choices

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Our daf states that we learn that all matters of sanctity require ten adult men from Leviticus 22:23 that states “I should be sanctified among the Children of Israel.”

We then apply a gezeirah shava as the word Toch appears in this verse, and it is said regarding Korach and his entourage(Numbers 16:21) “separate yourselves from amid this assembly.”

We then apply another gezeirah shavah as in the verse just mentioned there is the word Eidah and it is said regarding the ten spies(Numbers 14:27) “How long for this evil assembly.”

Just like regarding the spies there were ten, so too regarding Korach the words Mitoch Haeidah refers to ten men.

We explore the use of minyan halachically as well as alternative options during a pandemic.

Megillah 22: Rosh Chodesh Ambivalences

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The Gemora cites a braisa: This is the general rule: Any day where prolonging the tefillah would cause a loss of work, such as a public fast day or Tisha b’Av (where work is halachically permitted); we call three people to the Torah, but a day where prolonging the tefillah would not cause a loss of work, such as Rosh Chodesh (women have the custom of refraining to work) and Chol Hamoed; we call four people to the Torah. Rashi in Megillah (22b) states that the women abstained from performing work on Rosh Chodesh.

Tosfos (in Rosh Hashanah) states that there is a prohibition against working on Rosh Chodesh. Turei Even writes that in the times that the Beis Hamikdosh was in existence, there was a prohibition of refraining from work which applied to the men as well. This was due to the korban mussaf which was offered for all of Klal Yisroel on that day. A person is forbidden from doing work on a day that he brings a korban.

We explore the ramifications of women and Rosh Chodesh that have survived the talmudic era.

Megillah 21: מַאֲמָר סָתוּם

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The world was created with ten utterances (Avos 5:1). When counting the number of utterances of Creation, our daf notes that the words "God said" only appear nine times throughout the account of Creation.

Nevertheless, the Gemara explains that we are to include the opening statement of "In the beginning God created the heavens and the earth" as an utterance of creation, bringing the grand total to ten.

We explore the meaning beyond this "ma'amar sossom" form halachic, philosophical and chassidic perspectives ending with Rebbe nachman of Breslov's radical healing Torah for those who have lost their way.

Megillah 20: Day vs Night

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A new Mishna teaches that certain acts must occur after daybreak - before sunrise but after the first light of sun:

The Mishnah lists five Mitzvos that may be done only after sunrise. These include Mikra Megilah, Milah, Tevilah, Haza'ah, and Tevilah of a Shomeres Yom k'Neged Yom.

The Mishnah (20b) then says that any Mitzvah which must be done during the day may be done at any time during the day. The Mishnah mentions the Mitzvah of Mikra Megilah (as it mentions in the previous Mishnah), and it proceeds to list twenty other Mitzvos, none of which are mentioned in the first Mishnah.

The Rishonim are bothered why the Mishna doesn’t list other mitzvos that are applicable by night, such as Krias shema and the reading of the Megillah. The Rashba says: It can be inferred from this Mishna that the primary obligation to read the Megillah is only by day and not by night. This is because the main publicizing of the miracle happens by day.

We explore the day/night conundrum and present its halachic ramifications then some mystical insights ending with Jung's auto biography and Midsummer Night's Dream!

Megillah 19: Letter or Scroll?

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The Megillah is called sefer/ ‘book’ and it is also called igerret/ ‘letter.’ It is called ‘book’ to show that if it is stitched with threads of linen, it is not fit for use; and it is called ‘letter’ to show that if it is stitched with three threads of sinew, it may be used.

Rabbi Chiya bar Abba said in the name of Rabbi Yochanan: The above ruling is limited to when the Megillah is read publicly, but when it is read privately, one may use a Megillah that was written together with other scrolls.

The general approach is that the Megilla is referred to as a ספר — a book, but it is also called an אגרת, a letter. This teaches us that in certain areas, the Megilla is to be treated as a formal text, just as a Sefer Torah, while in other regards its laws are more lenient.

“The Rishonim (Rashba, Ritva, and Ramban) ask why it is necessary for the Gemara to derive the laws of writing the Megilla from a special gezeira shava of ketiva-ketiva when the Megilla itself is called a sefer as we find later in our Gemara-Besefer Nichtav(and a Defer Torah must be written with indelible ink in order to be Kosher(Shabbat 103b)?”

We explore the halachic and historical difference between a sefer/scroll and an igerret/ letter ...

Megillah 18: Amalek Without and Within

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In our daf we read:

“It says ‘Zakhor’(Devarim 25:17). Might this be fulfilled in one’s heart? When it says, ‘you shall not forget(Devarim 25:19)- ‘forgetting’ refers to the heart! So what do I learn from [the commandment] to remember? With one’s mouth.”

Clearly, then, the obligation to remember refers to not simply mental recollection, but rather a verbal recitation.

The Gemara does not specify whether one must read Parashat Zakhor from a proper sefer Torah, or merely recite the words.

Both the Rambam (Hilkhot Melakhim 5:5) and the Chinukh (603) make no mention of reading the text specifically from a Torah. The Ramban (Devarim 25:17) also implies that one does not need to read the parasha from a text, but rather to "relate the story to our children..."

However, some Rishonim (see Tosafot, Megilla 17b s.v. kol and Berakhot 13a s.v be-lashon) rule that even on the level of Torah obligation, one must read Parashat Zakhor from a proper Torah scroll.

Megillah 17: Reading Backwards

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The central mitzva of Purim is certainly the reading of the megilla. Interestingly enough, it is the only time during the year during which we are commanded to read a specific scriptural text not contained within chumash proper. What exactly is the megilla's 'nature' vis-a-vis other sections of Tanakh? On the one hand, megillat Esther is nestled within Ketuvim and shares 'equal' status with Sefer Ezra for example. Conversely, we are never commanded to read from Sefer Ezra and there are no specific laws governing its manufacture. What elements does the megilla share with other parts of Tanakh? If there are differences, how might we qualify them?

Rav Moshe Taragin discusses the unique insights of Rav Soloveitchik on these two dimensions to megilla as described by the Ritva .

Megillah 16: Benjamin’s Preferential Treatment

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Our daf turns to the story of Benjamin, from whom Mordechai descended. When Joseph received his brothers in Egypt, he gave to Benjamin five portions of food and five garments, thus showing preferential treatment. How could he do this, seeing that Jacob's preferential treatment of him earlier led to brothers hating and selling him? The answer is that Joseph was thus influencing the future for Mordechai, who would wear five royal garments.

We explore these relationships and refer to my podcasts on the subject especially Rav Lichtenstein's vs Aviva Zornberg's political vs psychodynamic readings.

Megillah 15: Esther’s Plight

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As Esther approaches the king's bedroom she knows that she is going voluntarily which will disallow her to her husband forever. Without the divine spirit to guide her (due to the idols in his forechamber) she makes a decision for the sake of her people.

This heroic act as mirrored in the midrash allows us to explore latter day heroines in the form of Agunot as we try to make sense of her sacrifice.