Rav Asi said: Synagogues in Babylonia are built from the outset with a stipulation in order that it be permitted to use them for the community’s general needs. But nevertheless, one should not act inside them with frivolity.
What is meant by this? One should not make business calculations in a synagogue. Rav Asi said: With regard to a synagogue in which people make business calculations, they will eventually keep a corpse inside it overnight.
Can it really enter your mind to say that they will ever actually keep a corpse inside it overnight? Could it really be that there will not be any other alternative? Rather, Rav Asi meant: ultimately they will have to keep a corpse with no one to bury it [met mitzva] overnight in the synagogue.
some context - what's 'met mitvsa'?
'A “met mitzvah” is a body that is found and there is no one to bring it to a proper burial. Taking care of a “met mitzvah” is an extremely important mitzvah in Judaism, and it takes precedence even over the study of Torah. A Torah scholar who is walking on his way, learning Torah and encounters a met mitzvah, must immediately stop learning Torah to bring the body to burial.
The same is true for helping a bride enter a canopy, meaning attending a wedding. Helping the bride and groom rejoice at their wedding also takes precedence over the study of Torah.' Dr Josh Kulp - daf shevui.
With this context: what do you make of the parallel established between business calculations and its frightful outcome : a corpse being left overnight in the beit knesset?
וְאֵין נֵיאוֹתִין בָּהֶן אָמַר רָבָא חֲכָמִים וְתַלְמִידֵיהֶם מוּתָּרִין דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מַאי בֵּי רַבָּנַן בֵּיתָא דְרַבָּנַן: וְאֵין נִכְנָסִין בָּהֶן בַּחַמָּה מִפְּנֵי הַחַמָּה וּבַגְּשָׁמִים מִפְּנֵי הַגְּשָׁמִים כִּי הָא דְּרָבִינָא וְרַב אַדָּא בַּר מַתְנָה הֲווֹ קָיְימִי וְשָׁאֲלִי שְׁאֵילְתָּא מֵרָבָא אֲתָא זִילְחָא דְמִיטְרָא עָיְילִי לְבֵי כְנִישְׁתָּא אָמְרִי הַאי דְּעָיְילִינַן לְבֵי כְנִישְׁתָּא לָאו מִשּׁוּם מִיטְרָא אֶלָּא מִשּׁוּם דִּשְׁמַעְתָּא בָּעֲיָא צִילּוּתָא כְּיוֹמָא דְאִסְתָּנָא אֲמַר לֵיהּ רַב אַחָא בְּרֵיהּ דְּרָבָא לְרַב אָשֵׁי אִי אִצְטְרִיךְ לֵיהּ לְאִינִישׁ לְמִיקְרֵי גַּבְרָא מִבֵּי כְנִישְׁתָּא מַאי אֲמַר לֵיהּ אִי צוּרְבָּא מֵרַבָּנַן הוּא לֵימָא הִלְכְתָא וְאִי תַּנָּא הוּא לֵימָא מַתְנִיתִין וְאִי קָרָא הוּא לֵימָא פְּסוּקָא וְאִי לָא לֵימָא לֵיהּ לְיָנוֹקָא אֵימָא לִי פְּסוּקָיךְ אִי נָמֵי נִישְׁהֵי פּוּרְתָּא וְנֵיקוּם:
§ The baraita taught: And one may not adorn oneself inside them. Rava said: The prohibition applies only to laypeople, but Torah scholars and their disciples are permitted to do so, as Rabbi Yehoshua ben Levi said: What is the meaning of the term: Bei of the Sages, which is used to describe a study hall? It is a shortened form of house [beita] of the Sages.
And nor may one enter them in the sun for protection from the sun, or in the rain to find shelter from the rain. The Gemara explains: This is similar to that case of Ravina and Rav Adda bar Mattana. They were standing and asking a question of Rava, when a shower [zilḥa] of rain began to fall upon them. They all entered the synagogue, saying: Our having entered the synagogue is not due to the rain, that we stay dry; rather, it is due to the fact that the halakha we were discussing requires clarity like the day the north wind [istena] blows and the sky is perfectly clear. Rav Aḥa, son of Rava, said to Rav Ashi: If a person needs to summon an individual from inside a synagogue, what should he do, since it is not permitted to enter a synagogue just for that purpose? Rav Ashi said to him: If he is a young Torah scholar, let him recite a halakha upon entering the synagogue; and if he is a tanna who memorizes large numbers of mishnayot, let him recite various mishnayot; and if he is an expert in the Bible, let him recite a verse; and if he is not able to do even this, let him say to a child: Recite for me a verse that you have learned today. Alternatively, he should remain in the synagogue for a short time and only afterward stand up and leave.
We're once again witnessing our sages cutting corners (but not being over on Payos!) for themselves. Quick recap: what other exemples have we seen together since the beginning of the semester? Do you know other exemple from rabbinic literature? Are some more legitimate than others ?
some context to understand what's coming up: Hesped.
A eulogy, known as a “hesped” in Hebrew, is a speech given in honor of the deceased, which is usually said at their funeral or burial. These speeches may occur throughout the first year of one’s passing, in which case it is often referred to as an “azkarah” which means “remembrance.”
Eulogizing the deceased is an important ancient Jewish custom, dating all the way back to the patriarch Abraham, who eulogized his wife Sarah, “Abraham came to eulogize Sarah and to cry for her” (Genesis 23:2). From this verse, Jewish tradition has understood two goals of the eulogy:
- Eulogize (“Hesped”): Praise for the worthy qualities and achievements of the deceased.
- Lament (“Bekhi): Arouse the emotions, and a sense of grief and loss, in the listeners.
Judaism takes very seriously the obligation to eulogize the deceased appropriately. The Bible tells us that the Jewish people were punished with famine for not giving King Saul a sufficiently respectful eulogy (Samuel II, 21:1). Indeed, in Talmud ic times it was customary to pay a large sum to hire expressive eulogists and wailers for funerals.
(Rabbi Jason Weiner, MJL)
וּמַסְפִּידִין בָּהֶן הֶסְפֵּד שֶׁל רַבִּים הֵיכִי דָּמֵי הֶסְפֵּידָא דְרַבִּים מַחְוֵי רַב חִסְדָּא כְּגוֹן הֶסְפֵּידָא דְּקָאֵי בֵּיהּ רַב שֵׁשֶׁת מַחְוֵי רַב שֵׁשֶׁת כְּגוֹן הֶסְפֵּידָא דְּקָאֵי בֵּיהּ רַב חִסְדָּא
The baraita continues: And one may offer a eulogy inside them for a Torah scholar if the public attends the eulogy. The Gemara asks: What are the circumstances of a eulogy for the public? Rav Ḥisda depicted a case: For example, a eulogy at which Rav Sheshet is present.
Rav Sheshet himself depicted another case: For example, a eulogy at which Rav Ḥisda is present.
-What would the presence of a certain Rabbi be an indication of?
-What do you make of Rav H’isda and Rav Sheshet's respective statements? To get a better sense of the relationship between the two amoras, let us catch up on the previous episodes of their bromance: (see source Berakhot 47b, Eruvin 67a)
Does this excursion better inform your reading of their statement?
Now coming back to our sugya, and to some steretopyes on Israelis that might have survived to this day...
The Gemara offers another example: Rafram once eulogized his daughter-in-law inside a synagogue. He said: Due to my honor and the honor of the deceased, everyone will come to the eulogy. It will consequently be a public event, and it is therefore permitted to hold it in a synagogue. Similarly, Rabbi Zeira once eulogized a certain Sage inside a synagogue. He said: Whether due to my honor, or whether due to the honor of the deceased, everyone will come to the eulogy. Reish Lakish once eulogized a certain young Torah scholar who was frequently present in Eretz Yisrael and who used to study halakha in the twenty-fourth row of the study hall. Nevertheless, when he died, Reish Lakish said: Alas, Eretz Yisrael has lost a great man. In contrast, there was a certain man who used to study halakha, the Sifra, and the Sifrei, and the Tosefta, and he died. People came and said to Rav Naḥman: Let the Master eulogize him. He said to them: How can I eulogize him? Should I say: Alas, a basket filled with books is lost?
The Gemara compares the conduct of Reish Lakish in Eretz Yisrael to that of Rav Naḥman in Babylonia. Come and see what the difference is between the harsh scholars of Eretz Yisrael and the saintly ones of Babylonia. Although Reish Lakish was known for his harsh nature, he was still more respectful than Rav Naḥman, who was known for his saintliness.
-What do you think 'study halakha in the twenty-fourth row of the study hall ' implies?
- What about calling someone a 'basket filled with books' ? Think about it and then (dont cheat! ) take a look at Rashi's read on the next source.
הי צנא מלא סיפרי - אינו אלא כסל שמילאוהו ספרים ואין מבין מה בתוכה אף שונה הלכות ולא שימש ת"ח ללמוד שיבינוהו טעמי משנה ופעמים שדברי משנה סותרין זה את זה וצריך לתרצה כגון הכא במאי עסקינן וכגון הא מני רבי פלוני היא וכגון חסורי מיחסרא אינו יודע מה שונה:
a 'basket filled with books' : he is but a basket filled with books, who dosent understand what they contain since they havent learned ('served') under a master('talmid chacham') When a contradiction arises between sources, he is unable to resolve them using the tools of exegesis such as הכא במאי עסקינן : 'what are they dealing with here - a tool used to differentiate between cases, or חסורי מיחסרא , a formula introducing amendation to the text. (freely adapted from Rashi by yours truly )
תְּנַן הָתָם וּדְאִשְׁתַּמַּשׁ בְּתָגָא חָלֵף תָּנֵי רֵישׁ לָקִישׁ זֶה הַמִּשְׁתַּמֵּשׁ בְּמִי שֶׁשּׁוֹנֶה הֲלָכוֹת כִּתְרָהּ שֶׁל תּוֹרָה וְאָמַר עוּלָּא לִשְׁתַּמַּשׁ אִינִישׁ בְּמַאן דְּתָנֵי אַרְבְּעָה וְלָא לִשְׁתַּמַּשׁ בְּמַאן דְּמַתְנֵי אַרְבְּעָה כִּי הָא דְּרֵישׁ לָקִישׁ הֲוָה אָזֵיל בְּאוֹרְחָא מְטָא עוּרְקְמָא דְמַיָּא אֲתָא הָהוּא גַּבְרָא אַרְכְּבֵיהּ אַכַּתְפֵּיהּ וְקָא מְעַבַּר לֵיהּ אֲמַר לֵיהּ קְרֵית אֲמַר לֵיהּ קָרֵינָא תְּנֵית תָּנֵינָא אַרְבָּעָה סִידְרֵי מִשְׁנָה אֲמַר לֵיהּ פְּסַלְתְּ לָךְ אַרְבְּעָה טוּרֵי וְטָעֲנַתְּ בַּר לָקִישׁ אַכַּתְפָּךְ שְׁדִי בַּר לָקִישָׁא בְּמַיָּא אֲמַר לֵיהּ נִיחָא לִי דַּאֲשַׁמְּעֵיהּ לְמָר אִי הָכִי גְּמוֹר מִינִּי הָא מִלְּתָא דְּאָמַר רַבִּי זֵירָא בְּנוֹת יִשְׂרָאֵל הֵן הֶחֱמִירוּ עַל עַצְמָן שֶׁאֲפִילּוּ רוֹאוֹת טִיפַּת דָּם כְּחַרְדָּל יוֹשְׁבוֹת עָלָיו שִׁבְעָה נְקִיִּים
We learned in a mishna there (Avot 1:13): And one who makes use of the crown [taga] of Torah learning will perish from the world. Reish Lakish taught: This is referring to one who allows himself to be served by one who studies halakhot, which is the crown of the Torah. And Ulla said: It is better that a person should be served by one who studies four orders of the Mishna, and he should not allow himself to be served by one who teaches to others four orders of the Mishna, as in that case of Reish Lakish. He was traveling along the road when he reached a deep puddle of water. A certain man came and placed him upon his shoulders and began transferring him to the other side. Reish Lakish said to him: Have you read the Bible? He said to him: I have read it. He then asked: Have you studied the Mishna? He answered him: I have studied four orders of the Mishna. Reish Lakish then said to him: You have hewn these four mountains and yet you bear the weight of the son of Lakish upon your shoulders? It is inappropriate for you to carry me; throw the son of Lakish into the water. The man said to Reish Lakish: It is pleasing for me to serve the Master in this way. Reish Lakish said to him: If so, learn from me this matter that Rabbi Zeira said. Jewish women were strict upon themselves in that even if they see a spot of menstrual blood that is only the size of a mustard seed they wait on its account seven clean days before immersing themselves in a ritual bath to purify themselves.
תָּנָא דְּבֵי אֵלִיָּהוּ כׇּל הַשּׁוֹנֶה הֲלָכוֹת מוּבְטָח לוֹ שֶׁהוּא בֶּן עוֹלָם הַבָּא שֶׁנֶּאֱמַר הֲלִיכוֹת עוֹלָם לוֹ אַל תִּקְרֵי הֲלִיכוֹת אֶלָּא הֲלָכוֹת תָּנוּ רַבָּנַן
מְבַטְּלִין תַּלְמוּד תּוֹרָה לְהוֹצָאַת הַמֵּת וּלְהַכְנָסַת הַכַּלָּה אָמְרוּ עָלָיו עַל רַבִּי יְהוּדָה בְּרַבִּי אִילְעַאי שֶׁהָיָה מְבַטֵּל תַּלְמוּד תּוֹרָה לְהוֹצָאַת הַמֵּת וּלְהַכְנָסַת הַכַּלָּה בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֶׁאֵין שָׁם כׇּל צוֹרְכּוֹ אֲבָל יֵשׁ שָׁם כׇּל צוֹרְכּוֹ אֵין מְבַטְּלִין וְכַמָּה כׇּל צוֹרְכּוֹ אָמַר רַב שְׁמוּאֵל בַּר אִינְיָא מִשְּׁמֵיהּ דְּרַב תְּרֵיסַר אַלְפֵי גַּבְרֵי וְשִׁיתָּא אַלְפֵי שִׁיפּוּרֵי וְאָמְרִי לַהּ תְּרֵיסַר אַלְפֵי גַּבְרֵי וּמִינַּיְיהוּ שִׁיתָּא אַלְפֵי שִׁיפּוּרֵי עוּלָּא אָמַר כְּגוֹן דְּחָיְיצִי גַּבְרֵי מֵאֲבוּלָּא עַד סִיכְרָא רַב שֵׁשֶׁת אָמַר כִּנְתִינָתָהּ כָּךְ נְטִילָתָהּ מָה נְתִינָתָהּ בְּשִׁשִּׁים רִיבּוֹא אַף נְטִילָתָהּ בְּשִׁשִּׁים רִיבּוֹא הָנֵי מִילֵּי לְמַאן דְּקָרֵי וְתָנֵי אֲבָל לְמַאן דְּמַתְנֵי לֵית לֵיהּ שִׁיעוּרָא
The school of Eliyahu taught: Anyone who studies halakhot every day, he is guaranteed that he is destined for the World-to-Come, as it is stated: “His ways [halikhot] are eternal” (Habakkuk 3:6): Do not read the verse as halikhot [ways]; rather, read it as halakhot. Consequently, the verse indicates that the study of the halakhot brings one to eternal life. The Sages taught in a baraita:
One interrupts his Torah study to carry out the dead for burial and to escort a bride to her wedding. They said about Rabbi Yehuda, son of Rabbi Elai, that he would interrupt his Torah study to carry out the dead for burial and to escort a bride to her wedding. The Gemara qualifies this ruling: In what case is this statement said? Only where there are not sufficient numbers of other people available to perform these mitzvot and honor the deceased or the bride appropriately. However, when there are sufficient numbers, additional people should not interrupt their Torah study to participate. The Gemara asks: And how many people are considered sufficient? Rav Shmuel bar Inya said in the name of Rav: Twelve thousand men and another six thousand men to blow horns as a sign of mourning. And some say a different version: Twelve thousand men, among whom are six thousand men with horns. Ulla said: For example, enough to make a procession of people all the way from the town gate [abbula] to the place of burial. Rav Sheshet said: As the Torah was given, so it should be taken away, i.e., the same honor that was provided when the Torah was given at Mount Sinai should be provided when the Torah is taken through the passing away of a Torah scholar. Just as the Torah was given in the presence of six hundred thousand men, so too its taking should be done in the presence of six hundred thousand men. The Gemara comments: This applies to someone who read the Bible and studied halakhot for himself. But for someone who taught others, there is no limit to the honor that should be shown to him.
Why does Reish Lakish's proposal to teach the man an halacha solves the issue?
What do you make of the choice of this precise halacha?
Are you familiar with Reish Lakish's stories? If not, read the following source (baba Metzia 84a) which strangely echoes our own suggya. If you know the story aleredy, does the context color the potential homo-erotic tension of our story?