Shabbat 28 – Gone Extinct!

The mention of a remarkable creature : the “Tahash.”

Translated variously as “sea cow”, “badger”, “porpoise”, “seal”, and even “goat” – the skin of the Tahash was one of coverings of the Tabernacle. But there is much confusion as to what this animal actually is. Or was.

What is our conclusion with respect to the tahash which existed in Moses’ days? — Said R. Elai in the name of R. Simeon b. Lakish, R. Meir used to maintain, The tahash of Moses’ day was a separate species, and the Sages could not decide whether it belonged to the genus of wild beasts (chayya) or to the genus of domestic animals (behayma);

and it had one horn in its forehead, and it came to Moses’ hand [providentially] just for the occasion, and he made the [covering of the] Tabernacle, and then it was hidden.

(also quoted in Numbers Rabbah 6:3)

Midrash Tanchuma goes further:

Midrash Tanchuma, Terumah 6: "Rabbi Yehudah said: There was a large, kosher wild animal in the wilderness, and it had a single horn in its forehead, and its skin was six colors; they took it and made the tapestries from it.

First of all, the idea of a one-horned animal of indeterminate species – and second, that it seemed to have either been a unique creature or to have gone extinct!

Could it be related to Elasmotherium,  a giant rhinoceros of the Pleistocene era, the bones of which were perhaps known? Or was it simply porpoise or even goatskin?

Whatever it was, prosaic or unique – it is fun to see that the Talmudic rabbis acknowledge some aspects of evolution.

Shabbat 27 - Look Here

". . .that you may look upon it. . ." (Num. 15:39)

This is the command for the tzitzit - the braided fringes on the four corners of the garment (tallit). The Talmud asks what about for a blind person? Does the obligation still hold for someone who does not see the fringes? After all, nightclothes do not need fringes, since the wearer does not see them!

According to R. Ashi who quotes the school of R. Ishmael, a blind person is still obligated to fringes because they are seen by others.

Again the sense of communal inclusion of those who might otherwise be, or feel, rejected.

Shabbat 26 - What Are They Doing?

Have to quote this exchange:

"R. Tarfon said: 'One may light [the Sabbat lamp] only with olive oil.' Thereupon R. Johanan b. Nuri rose to his feet and exclaimed, 'What shall the Babylonians do, who have only sesame oil? And what shall the Medeans do, who have only nut oil? And what shall the Alexandrians do, who have only radish oil? And what shall the people of Cappadocia do, who have neither the one nor the other, save naphtha?'"

There is a rabbinic principle to 'go and see' what the people are doing. That is, to be aware of the real-world effects of legal rulings. It is easy to get caught up in the world of the academy, but Judaism is to be lived! As we read: v'chai bahem - "that you may live by them (the laws)."

Shabbat 25 - Wealth

Shabbat is a time when one is to feel wealthy and honored and satisfied.

"Rab Judah said in Rab's name: This was the practice of R. Judah b. Il'ai: On the eve of the Sabbath a basin filled with hot water was brought to him, and he washed his face, hands, and feet, and he wrapped himself and sat in fringed linen robes, and was like an angel of the Lord of Hosts."

But what if one's financial circumstances weigh heavily? The Rabbi's quote Lamentations (3:17) "And thou hast removed my soul far off from peace; I forgot prosperity." Intimating 'is your life really as bad as those who witnessed the destruction and experienced exile?'

Or put it in the positive: "Our Rabbis taught: Who is wealthy? He who has pleasure in his wealth" (Avot 4,1). In other words "wealth" is not an absolute status - one can always chase after more and more - and continue to be unhappy. "Wealth" is a subjective state of being satisfied with what you have.

At least on Shabbat - it is good to pay attention to what one has rather than what one lacks.

Shabbat 24 - Stop Doing That

A discussion on whether Hannukah should be mentioned in the blessing after meals (in the "Thanks" section), leads to the question of Rosh Hodesh (New Moons) and Festivals.

This leads to a surprising statement:

"R. Ahadebuy said in the name of R. Mattenah in Rab's name: When a Festival falls on the Sabbath, he who reads the haftarah in the prophetic lesson at the Sabbath Afternoon Service (in the blessing after) need not mention the Festival, since but for the Sabbath there is no prophetic lesson at the Afternoon Service on Festivals."

This is surprising because we don't read the haftarah on Shabbat afternoons! This is the only mention in the Talmud of this practice. It must have existed at one time. Rashi says it was common until it was outlawed by the Persians.

This shows the fluidity of Jewish ritual practice - at least at one time!

Shabbat 23 - It's Commanded

The first Hannukah blessing (remember, there are 3 on the first night, 2 on all the others) is quoted: ". . . Who sanctified us by His commandments and commanded us to kindle the light of Hanukkah." But, where is it written in the Torah that we are "commanded" to light Hannukah candles? Ah, you'd think that is a trick question - Hannukah isn't mentioned in the Torah since it's events take place after it was written! But, no - there is an answer: Nehemiah quoted: Ask thy father, and he will show thee; Thine elders, and they will tell thee. (Deut. 32:7).

What?

Actually, what's going on here is a justification for rabbinic enactment. "Fathers", "elders" are stand-ins for the rabbis. They set certain laws and traditions which are observed as if written in the Torah. This is the nature of "Oral Law."

On this page is also a powerful statement about the rationale for the "corners of the fields" being left for the poor. Why not the middle? "R. Simeon said: On account of four considerations . . .as a precaution] against the robbing of the poor, against wasting the time of the poor, against suspicion, and against [transgressing] the commandment."

How great that this element of Tzedakah places the responsibility of consideration on the donor - including not wasting the recipient's time!

This also is commanded.

Shabbat 22 - Hannukah: Light It, Don't Use It!

Being a post-Biblical celebration, Hannukah is defined as a "minor" holiday. It's precepts are not inherently sacred, and Shabbat rules do not apply during the 8 days. And yet, the Hannukiyah (Hannukah menorah) is not treated like an ordinary candelabra. One does not count money by its light - that is, use it for a blatantly secular purpose. (Shabbat candles, of course, cannot be used for any purpose except bringing joy.) And the question arises if one hannukiyah can be lit from the branches of another.

The answer to that last question is examined. The solution would depend on whether the important precept is "lighting" or "placing." The Hannukah lights are supposed to be seen publicly - outside the home. So which action matters? In the end (spoiler alert!) the words of the blessing give the answer.

Oh, and by the way - a Hannukah menorah can't be placed 20 cubits or more over the ground. So you guys on a lift with your giant menorahs - not doing a thing!