What is Talmud Tweets?

What is Talmud Tweets? A short, personal take on a page of Talmud - every day!

For several years now, I have been following the tradition of "Daf Yomi" - reading a set page of Talmud daily. With the start of a new 7 1/2 year cycle, I thought I would share a taste of what the Talmud offers, with a bit of personal commentary included. The idea is not to give a scholarly explanation. Rather, it is for those new to Talmud to give a little taste - a tweet, as it were - of the richness of this text and dialogue it contains. The Talmud is a window into a style of thinking as well as the world as it changed over the centuries of its compilation.

These are not literal "tweets" - I don't limit myself to 140 characters. Rather, these are intended to be short, quick takes - focusing in on one part of a much richer discussion. Hopefully, I will pique your interest. As Hillel says: "Go and study it!" (Shabbat 31a)

Friday, September 14, 2012

Berachot 44 - the Fruits of Gennesaret


With the recent debate about the benefits or lack of benefits to organic food, it is fascinating to read that the arguments about what kinds of foods are good for you or not has been going on for millennia. This page of Talmud, for example, contains such wisdom as: “Milt is good for the teeth but bad for the bowels; horse-beans are bad for the teeth but good for the bowels. All raw vegetables make the complexion pale and all things not fully grown retard growth.” Not to mention that one should not eat vegetables before breakfast, because it will give you bad breath.

But there is a fascinating reference to the “fruit of Genessaret.” Gennesar (often spelled “Ginnosar”) is the narrow and very fertile plain along Lake Kinnert or the Sea of Galilee.  Kinnert, so called because it’s fruit is as sweet as the sound of the kinor or harp, is the Biblical and modern word for the Greek form: Gennesar.

The Plain of Gennesar shows up in Rabbinic literature, Josephus and the New Testament. Clearly well known the fruit from this fertile area are described as being large, easy to digest and causing the skin to grow smooth. “R. Abbahu used to eat of them [so freely] that a fly slipped off his forehead” – his skin being so smooth it could gain no foothold! The fruit seemed to have other, more interesting effects: “R. Ammi and R. Assi used to eat of them till their hair fell out. R. Simeon b. Lakish ate until his mind began to wander.”

According to legend, the fruits of Gennesaret were not allowed in Jerusalem during the pilgrimage, out of fear that people will come to Jerusalem just for these fruits and forget about their religious obligations.

Yum!

Thursday, September 13, 2012

Berachot 43 - Smells Good

Evidently, it was a custom to burn incense at the end of some meals. A discussion ensues about the blessings for various scents, based on their source. Why?

"R. Zutra b. Tobiah said in the name of Rab: Whence do we learn that a blessing should be said over sweet odors? Because it says, 'Let every soul (neshama, lit. breath) praise the Lord.' (Ps. 150:6) What is that which gives enjoyment to the soul and not to the body? — You must say that this is fragrant smell."

Wednesday, September 12, 2012

Berachot 42 - Communal Meal

When wine is brought during the course of a meal, but not at the beginning, is a separate blessing needed over a dessert wine? A hotly contested question!

Better: if ten people are traveling together, even if they are all eating from a single loaf of bread each one says the blessing individually. But if they sit down to eat together (lit. "recline", even if they have separate loafs one blessing can be said for everyone.

The story is told of the Rab's students returning from his funeral which was held in another town. They sat down to eat and discussed this mishnah. They noted that the text says "recline to eat" and debated if they had to actually lie down or not. The debate wore on. Suddenly one of the students, R. Adda b. Ahabah, got up and tore a second rend in his clothes declaring: "Rab is dead, and we have not learnt the rules about grace after meals!" Presently, and old man came along and solved the problem by telling them that when a group decides to eat together it is the equivalent of what the Mishnah means by "reclining."

Elijah?

Tuesday, September 11, 2012

Berachot 41 – Hierarchy of the Meal


Over which item in a meal is the blessing said? Some organize by what is considered the “main item” some - as the Rabbis prefer - by what is the individual’s favorite. 

R. Judah declares that those which fall on the Torah’s list of foods in the land of Israel take precedence:
 A land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of olive oil, and [date] honey. (Deut. 8:8)

But what if you have two foods from the list? R. Joseph (some say. R. Isaac) the order of the verse matters – those earlier on the list takes precedence.(R. Hamnuna says that they are actually two lists of equal value, both starting with “a land.” Thus wheat & olives would be equal, barley and dates second, but equal to each other).

R. Hiyya said: [A blessing said over] bread suffices for all kinds of food [at the meal] and a blessing said over wine for all kinds of drink.

“Rock-Paper-Scissors” for food? Bread wins every time.

Monday, September 10, 2012

Berachot 40 - Animals First


Well, the truth is I cannot be considered a “foodie” even though I live in Portland (!). I like to eat well enough, and appreciate a good meal (especially when Ida Rae makes it – my wife is a wonderful cook and I am a lucky man!) But when it comes to ingredients and sources of food, my eyes glaze over. Grocery stores are a source of anxiety to me. I am a stranger in a strange land.

All of which makes reading some of this section of Berachot a little difficult for me. This page, for example, has lists of various kinds of fruits and herbs and the appropriate blessings for each. We learn, for example, that morils and truffles are included in the generic blessing (sh’hacol bara lichvodo – “by whose word all things are created”) rather than the specific of blessing of things growing from the earth (borei pri ha’adama – “creator of the fruit of the earth”) because those fungi “spring from the earth but do not get their sustenance from the earth.” Who knew?

But the beginning of the page talks about breaks in benedictions. This caught my attention.

Usually, when one says a benediction for food, a least a morsel of it must be eaten right away so that it is not a “wasted blessing.” Action immediately follows prayer. However the case is given of a host who says the blessing and then invites the company to eat – he does not have to repeat the benediction. However, if he says the benediction and then instructs that condiments (“salt and relish”) be brought for the bread – he has to say the benediction again (R. Johanan disagrees).

If after the benediction and before eating he says “mix fodder for the oxen” R. Sheshet says he does not have to repeat the benediction. Why? Rab Judah says in the name of Rab: “A man is forbidden to eat before he gives food to his animals.” How do we know this? Because it says in the Torah: And I will send grass in your fields for your cattle, that you may eat and be full. (Deut. 11:15). Note the order: animals eat first, then you can eat.

Feed your animals – pets or cattle. Even if you forgot and have already sat down to your meal - even if you have already said the blessing (!), get up and feed your animals first.

Even to a non-Foodie, this makes sense.

Sunday, September 9, 2012

Berachot 39 - The Blessing of the Broken Piece / Peace


In our house, we love to tear the challah on Shabbat. My mother insists it is not dignified and that the challah should be sliced.

The rabbis have a different conflict.

Raba insists that for any loaf of bread, the benediction (HaMotzi) should be said first and then loaf is broken. Rabbi Hiyya ben Ashi says that the loaf should be broken as the benediction is concluded. So is the blessing concluded with a broken piece or with a whole loaf which is only subsequently broken? Some follow Raba, some follow R. Hiyya. All argue.

A compromise is described:
A Tanna [repeater of texts] recited in the presence of R. Nachman b. Isaac: One should place the broken piece under the whole loaf and then break and say the benediction. He said to him: What is your name? Shalman, he replied. He said to him: You are peace [shalom] and your Mishnah is faultless [shalem], for you have made peace between the scholars.
Nice!

Berachot 37 – The Tense of (Ha) Motzi


One thing that makes my daughter crazy, being a good grammarian, is when someone refers to “The HaMotzi” as the blessing before bread. Ha – of course, is a prefix meaning “the” – making the reality of the statement “The the Motzi.”

Or maybe it doesn't.

Rabbi Nachman argues, against the Rabbis that the blessing should be “. . .Motzi Lechem min haAretz.” (“Bringing forth bread from the earth.”) Because, he argues, HaMotzi means “is bringing forth” based on Exodus  6:7 “. . .and you shall know that I am the Lord your God, who is bringing [ha-mozi] you out from under the burdens of the Egyptians.” No, the Rabbis counter, HaMotzi means “brought forth” as in Deut. 8:15 “who brought [ha-mozi] you water out of the rock of flint.” Besides, the Rabbis continue, what G-d means in Exodus 6:7 is “When I will bring you out, I will show you something which will prove that is was me who brought [ha-mozi] you out.”

Is HaMotzi past, present or future? Is G-d?

At least we know: grammar matters! You're welcome.