Sunday, March 23, 2025

R' Eliezer Hurkenos

 In today's Daf, we explore the concept of evolution and how Chazal (our sages) differ in their approach to the evolutionary process from a halachic perspective. The question arises: Does the changing nature of the world necessitate changes in halacha, or should we adhere to halacha based on historical scientific understandings? 


Beit Shammai argues that halacha should remain unchanged despite shifts in the natural world, while Beit Hillel contends that halacha can evolve over time and adapt based on the insights of each generation, following the proper processes (such as those established by a Sanhedrin).


This perspective likely explains why we predominantly follow Beit Hillel. Halacha is intended to be dynamic, much like nature itself, as both were created by God and entrusted to humanity, reflecting the principle of "Torah lo b'shamayim" (the Torah is not in heaven) and regarding nature-"V'kivshuha" (and we must conquer it).


An interesting point to note involves the renowned Rabbi Eliezer Hurcanus, who was previously mentioned in this tractate. He is described in the tractate Avot as a "בור סוד שאינו מאבד טיפה," meaning "a plastered cistern that doesn’t lose a drop." This metaphor illustrates his role as a student who absorbed knowledge from his teachers like an encyclopedia, adhering strictly to tradition and the teachings he received.


Despite being educated in the yeshivot of Beit Hillel, Rabbi Eliezer chose to follow the rulings of Beit Shammai. He was steadfast in his commitment to tradition and resisted innovation, a trait that ultimately led to his excommunication. The Torah cannot thrive without innovation. Ironically, it was Rabbi Eliezer’s famous student, Rabbi Akiva, who was celebrated for his creativity and innovation, as the Gemara describes how Rabbi Akiva would interpret the crowns of the letters in the Torah.


Below is the Gemara from today's Daf:


אָמַר רַבִּי חִיָּיא בְּרֵיהּ דְּרַבָּה בַּר נַחְמָנִי: אָמַר רַב חִסְדָּא, וְאָמְרִי לַהּ אָמַר רַב חִסְדָּא אָמַר זְעֵירִי: הַכֹּל מוֹדִים בְּבֶן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד שֶׁבִּיאָתוֹ בִּיאָה, פָּחוֹת מִבֶּן שְׁמֹנֶה שֶׁאֵין בִּיאָתוֹ בִּיאָה. לֹא נֶחְלְקוּ אֶלָּא בְּבֶן שְׁמֹנֶה, דְּבֵית שַׁמַּאי סָבְרִי: גָּמְרִינַן מִדּוֹרוֹת הָרִאשׁוֹנִים, וּבֵית הִלֵּל סָבְרִי: לָא גָּמְרִינַן מִדּוֹרוֹת הָרִאשׁוֹנִים.


"Rabbi Ḥiyya, son of Rabba bar Naḥmani, says that Rav Ḥisda says, and some say that Rav Ḥisda says that Ze’eiri says: All, i.e., both Beit Shammai and Beit Hillel, concede regarding a boy nine years and one day old that his intercourse is regarded as intercourse, disqualifying a woman from marrying into the priesthood and resulting in her liability for the death penalty, even though he himself is not liable to receive it. They also all agree that a boy less than eight years old is not regarded as having engaged in intercourse with respect to these halakhot. Their disagreement pertains only to a boy who is eight years old, as Beit Shammai maintains that we learn from earlier generations, when people could father children at that age, and we apply that reality to the present; while Beit Hillel contends that we do not learn from earlier generations."

Kiseh

 Maimonides writes in MN 1:9 that the Hebrew word "Kisse" fundamentally translates to "throne." This throne was exclusively occupied by individuals of majesty and authority, such as kings. The throne itself isn't inherently special; it gains significance from the person who occupies it, due to the symbolism they bestow upon it. This is why the Beit Hamikdash is called God's throne, as it symbolizes, through the observer, the God who revealed Himself there (through prophecy-my words)


Maimonides further explains that the same concept applies to the heavens being referred to as God's throne. They reveal the majesty of God to those who study them, illustrating how He governs and controls the world, as evidenced by the benefits we experience on Earth, as a result of the heavens(rain, seasons etc). As stated in Isaiah 66:1: "So says God: The heavens are my throne."


In other words, unlike a human king who must fight to ascend to the throne, thereby making it royal and special through their reign, God is already the King through our observation and understanding of the cause of the world's existence. The throne symbolizes our realization through creation—whether divine or our own—that He is the cause and creator of everything we experience. Objects or creations that awaken this awareness are referred to as God's throne.


On this note, I'd like to highlight an interesting passage in the Book of Esther:


The word "kiseh" (throne) appears only three times in the Megillah. The first instance is when Achashverosh is mentioned as the occupier of the throne-Chapter 1:2:


"בַּיָּמִים הָהֵם כְּשֶׁבֶת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ עַל כִּסֵּא מַלְכוּתוֹ אֲשֶׁר בְּשׁוּשַׁן הַבִּירָה."


The second instance is when Haman is mentioned as the occupier of the throne- Chapter 3:1:


"אַחַר הַדְּבָרִים הָאֵלֶּה גִּדַּל הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ אֶת הָמָן בֶּן הַמְּדָתָא הָאֲגָגִי וַיְנַשְּׂאֵהוּ וַיָּשֶׂם אֶת כִּסְאוֹ מֵעַל כׇּל הַשָּׂרִים אֲשֶׁר אִתּוֹ."


Finally, in Chapter 5:1:


"וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי וַתִּלְבַּשׁ אֶסְתֵּר מַלְכוּת וַתַּעֲמֹד בַּחֲצַר בֵּית הַמֶּלֶךְ הַפְּנִימִית נֹכַח בֵּית הַמֶּלֶךְ וְהַמֶּלֶךְ יוֹשֵׁב עַל כִּסֵּא מַלְכוּתוֹ בְּבֵית הַמַּלְכוּת נֹכַח פֶּתַח הַבָּיִת."


In this last mention of the "kiseh," the Megillah is silent about who is occupying  the throne, referring only to the word "melech" (king). I believe this was intentional, to show that Esther was approaching two kings or two thrones at once—the earthly king who makes the throne his own and the divine King known through the realization of His throne.


Note-perhaps this is the reason that the word נכח is written twice-to support this idea

Purim 2025

 The evil Mordechai...!


This year, the part of the Megillah that resonates most profoundly with me is the final pasuk:


כִּי מָרְדֳּכַי הַיְּהוּדִי, מִשְׁנֶה לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ, וְגָדוֹל לַיְּהוּדִים, וְרָצוּי לְרֹב אֶחָיו--דֹּרֵשׁ טוֹב לְעַמּוֹ, וְדֹבֵר שָׁלוֹם לְכָל-זַרְעוֹ


"For Mordechai the Jew was second in rank to King Ahasuerus, and he was esteemed among the Jews and favored by the majority of his brothers. He sought the welfare of his people and spoke peace to all his descendants."


What truly captivates me is the phrase "favored by the majority of his brothers." Much like the biblical Pinchas, Mordechai’s decisive actions led to the deaths of over seventy thousand fellow citizens. There were no trials, no justice system to condemn them; it was simply the king’s decree that sealed their fate. One can almost hear the progressive voices bemoaning that if only Mordechai had bowed down, this entire saga might have been avoided. I can envision the teshuvot written in condemnation of Mordechai for his refusal to bow, risking the lives of his fellow Jews while turning a blind eye to the ensuing bloodshed.


Imagine the fervent discussions among the frum community and in the chareidi yeshivot about a local Rosh Yeshiva marrying off his niece to a non-Jew! 


Now, picture if social media had existed then—how the self-righteous would argue about the precedent set by the slaughter of fellow citizens and the implications for future violence at the king’s whim. 


The modern-day debates circulating in Jewish social media against Trump and his recent actions regarding the terrorist Mahmoud Khalil likely mirror those once directed at Mordechai in his time. This is precisely why the Megillah emphasizes "the majority of his brothers." It serves as a powerful reminder that this is a recurring theme in Jewish history. We will always question and critique, even in the wake of a hard-won victory over our adversaries. Just as Pinchas, after slaying Zimri, received a blessing of peace to counter the dissenters of his actions, so too does the Megillah conclude with Mordechai and the enduring theme of peace:


דֹבֵר שָׁלוֹם לְכָל-זַרְעוֹ


Happy and peaceful purim to all my Jewish brothers and sisters! :)

A Reflection on Miracles and Belief: Insights from the Rambam and Talmudic Stories(in the daf yomi)



Unlike the followers of Voodoo Judaism and the "magical Torah protection" espoused by the Chareidi Eirav Rav groups in Israel, the Rambam was not a proponent of miracles. In fact, in his Yesodei Hatorah(Chapter 8), he states:


מֹשֶׁה רַבֵּנוּ--לֹא הֶאֱמִינוּ בּוֹ יִשְׂרָאֵל, מִפְּנֵי הָאוֹתוֹת שֶׁעָשָׂה:  שֶׁהַמַּאֲמִין עַל פִּי הָאוֹתוֹת--יֵשׁ בְּלִבּוֹ דֹּפִי, שֶׁאִפְשָׁר שֶׁיֵּעָשֶׂה הָאוֹת בְּלָאט וְכִשּׁוּף.


"Moses our teacher – Israel did not believe in him because of the signs he performed: for the one who believes based on signs has a flaw in their heart, as it is possible for a sign to be done secretly and through sorcery."


This perspective aligns beautifully with the upcoming Daf Yomi (Sanhedrin 96b) discussion this Sunday, which recounts the story of Nebuzaradan, the Babylonian general who destroyed Jerusalem and the First Temple. The Gemara shares the following narrative:


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"When he reached the Sanctuary, he saw the blood of Zechariah the priest boiling. It had not calmed since he was killed in the Temple (see II Chronicles 24:20–22). Nebuzaradan asked the priests: "What is this?" They replied: "It is the blood of offerings that was spilled." Nebuzaradan said: "Bring animals, and I will test to determine if the blood of the animals is similar to the boiling blood." He slaughtered the animals, but their blood was not similar to the boiling blood. He then demanded: "Reveal the source of that blood to me; if not, I will comb your flesh with an iron comb."


The priests explained: "This blood belongs to a priest and a prophet who prophesied to Israel about the destruction of Jerusalem and whom they killed." Nebuzaradan said: "I will pacify the blood so the boiling will stop." He brought the Sages and killed them over the blood, yet the boiling did not cease. He brought schoolchildren and killed them, and still, the boiling continued. He brought young priests and killed them, but the boiling persisted. He continued this gruesome act until he had killed 940,000 people over the blood, and still, the boiling did not cease.


Nebuzaradan approached the blood and said: "Zechariah, Zechariah, the worthy among them I killed on your behalf. Is it satisfactory for you that I kill them all?" Immediately, the boiling ceased. Nebuzaradan contemplated repentance, realizing that if those who caused only one person's death required such extensive atonement, then what would be required of him for all the destruction he had caused? He deserted his army, sent a last will to his house, and converted."


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What is fascinating about this aggadah is that it was not the miraculous boiling of blood that convinced Nebuzaradan to convert, but rather his rational contemplation of teshuva (repentance) for all the death and destruction for which he was responsible.


The Gemara continues with the following teaching:


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"The Sages taught in a baraita: Naaman the Aramean was a ger toshav, meaning he accepted upon himself to refrain from idol worship but did not convert to Judaism. Conversely, Nebuzaradan was a completely righteous convert."


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In this context, Nebuzaradan is compared to Naaman the Aramean, who, after being miraculously cured of leprosy through the prophet Elisha, recognized that the God of Elisha was the true God. However, he did not convert fully.


The messages conveyed in these stories resonate deeply with the Rambam's teachings in Yesodei Hatorah. Miracles alone do not foster true belief in God; rather, it is the arduous process of rational thinking and introspection that leads one to genuinely embrace faith in the God of our ancestors.