Zevachim 3

The Gemara states that דמינה מחריב בה דלאו מינה לא מחריב בה, meaning that something that is similar invalidates and something that is dissimilar does not invalidate. We can suggest that this Gemara reflects the idea that the word שלום, peace does not mean that two of the same coexist. Rather, two dissimilar entities learn to share space with each other (heard from Rabbi Jonathan Rietti). A man and wife, the Gemara (Sota 17a) teaches us, can merit the Divine Presence in their midst. This is because man and woman are diametrically opposite of each. If they work hard and learn to coexist peacefully, they are worthy of meriting the Divine Presence.

Zevachim 2

The Gemara (2b) wonders regarding the source that סתמא לשמה, that sacrifices are valid when they are offered with no specific intent? It cannot be from the fact that our Mishna stated: Any sacrifice that was slaughtered not for their own sake, and it did not state: Any sacrifice that was not slaughtered for their own sake (which would mean that it was actively intended for another sake; however, if there was no intent at all, there would be no concern). It is noteworthy that in the Hagadah Shel Pesach we recite the following words רַבָּן גַּמְלִיאֵל הָיָה אוֹמֵר: כָּל שֶׁלֹּא אָמַר שְׁלשָׁה דְּבָרִים אֵלּוּ בַּפֶּסַח, לֹא יָצָא יְדֵי חוֹבָתוֹ, וְאֵלוּ הֵן:פֶּסַח, מַצָה וּמָרוֹר, Rabban Gamliel would say, “one who does not recite these three things on Pesach has not fulfilled his obligation, and they are: Pesach, Matzah and Maror.” Here too Rabban Gamliel used the expression כָּל שֶׁלֹּא אָמַר, one who does not say, as opposed to the words מי שאמר שלשה דברים אלו בפסח יצא ידי חובתו, one who did recite these three things has fulfilled his obligation. If Rabban Gamliel had used the positive tense then we could infer that perhaps one who inadvertently forgot to say these three things fulfills some sort of obligation. Now that Rabban Gamliel used the words that if one does not say these three things, he has not fulfilled his obligation, then there is no room for forgetfulness.

Avoda Zara 6

Rava said that the reason our Mishna prohibits one from doing business with an idolater there days prior to his festival is because the idolater will be euphoric with his gain and he will praise his deity. We know that the measure of good is exponentially greater than the measure of evil. We can suggest that if an idolater is so enthusiastic that any gain that he achieves will prompt him to praise his deity, then certainly any gain that Jew attains will be cause to thank HaShem. We find this idea expressed regarding Shabbos, where when one finds a delicacy and designates it for Shabbos (Beitzah 16a). Ideally, one should be preoccupied the entire week with Shabbos. We can learn from the pagans how much we need to focus on the gifts that HaShem proffers to His Chosen Nation.

Avoda Zara 5

(From Sanhedrin 107a)

Rava illuminates the root of Dovid’s attraction to Bathsheva:

Rava expounded: What is the meaning of that which is written: For I was suited for the rib, but my pain is always before me? Bathsheva the daughter of Eilam was suited since the Six Days of Creation to be the wife of Dovid, but she came to him in pain, i.e. scandal. And this was also taught in a Baraisa of the academy of Rabbi Yishmael: Bathsheva the daughter of Eilam was suited to be the wife of Dovid; he merely took her before the time was ripe.

The Gemara (Avoda Zara 5a) states that Dovid was not fitting of his action with Bathsheva, and he did what he did to instruct future generations regarding repentance. The Gemara adds that the Jewish People also were not fitting in their fashioning the Golden Calf, but they did what they did to instruct future generations regarding repentance. The  common denominator between the fashioning of the Golden Calf and the action of Dovid was a lack of restraint. The Jewish People would not wait until Moshe returned from heaven, and Dovid did not wait until the pre-ordained time for his marriage to Bathsheva.

There are many situations in ones life where exercising restraint is the proper way to proceed, but one cannot help himself. The Arzial writes that had Adam Harishon waited until Shabbos to eat from the Tree of Knowledge of Good and Bad, the world would have reached a state of perfection. One who exhibits patience is not merely considered virtuous, but  is regarded as one who perfects the world. Let us learn from our forebears to restrain ourselves concerning matters where the fate of future generations hangs in the balance.

 

Avoda Zara 4

The Gemara discusses Bilam’s powers:

Bilam described himself as one who knows the mind of the Supreme One. Now Bilam did not even know what was on his animal’s mind. Could he possibly know what was on the mind of the Supreme One? Of course not! -? –

The Gemara explains:

What do we mean when we say that he did not know what was on the mind of his animal? For the Moabite emissaries said to Bilam: Why did you not ride a horse? He said to them: Usually I ride a horse. However, today I am riding a donkey, because I put my horses in the marshland to graze. Thereupon, the she-donkey said to Bilam in front of the Moabites: “Am I not your she-donkey?” “Merely for carrying burdens,” Bilam said, trying to cut her off before she could contradict him further. “That you have ridden on,” the donkey continued, contradicting Bilam’s contention that she was merely a beast of burden. “Only occasionally,” Bilam said, implying that ordinarily he did not ride her. “All your life until this day,” the donkey went on, contradicting Bilam’s contention that he had never ridden her except on rare occasions. “And not only that,” she continued, “but at night I perform marital acts with you.” This is deduced as follows: It is written here that the donkey said: Have I been accustomed (hahaskein hiskanti) to do such a thing to you, and it is written elsewhere: Let her be for him a warmer (sochenes). To this retort of the donkey Bilam was unable to make any reply. Thus, the donkey got the best of Bilam in their verbal sparring. How, then, could Bilam claim to “know the mind of the Supreme One,” that is, to know and manipulate the mind of G-d to allow him to cure the Jews, when it is evident that he was unable to know and manipulate even the mind of an animal?

Rather, what is the meaning of Bilam’s description of himself as one who knows the mind of the Supreme One? It means that he knew how to ascertain the exact moment at which The Holy One, Blessed is He, becomes angry. If Bilam cursed someone at that precise moment, the curse would be effective. And that is the meaning of what the prophet Michah said to Israel: My people, remember, please, what Balak king of Moav plotted, and what Bilam the son of Beor answered him; [remember the period] from the Shittim to the Gilgal, so that you may realize the benevolences of Hashem. What is the meaning of so that you may realize the benevolences of Hashem? The Holy One, Blessed is He, said to Israel: Realize, please, how many benevolences I performed for you in that I did not become angry all those days, in the days of the wicked Bilam when he was seeking to curse you, for had I become angry during any of those days no remnant whatsoever would have remained from the enemies of Israel. This is the meaning of that which Bilam said to Balak: How can I curse? G-d has not cursed, etc. How can I anger? Hashem has not become angry. This teaches that throughout all those days G-d did not become angry.

One must wonder why the Torah records the dialogue of Bilam with his donkey. The purpose of relating Bilam’s prophecy was for the honor of the Jewish People, but what prestige was involved in the conversation between Bilam and his donkey?

Rav Shlomo Vohlbe writes regarding the donkey of Moshiach that the donkey, called a chamor in Hebrew, reflects materialism. Although this is not the subject of this thesis, it is significant that chamor symbolizes materialism. The debate between Bilam and his donkey indicates a struggle of spirituality with materialism. Bilam in his arrogance claimed that the donkey was used merely for carrying burdens, and certainly a prophet like himself would not utilize materialism for any other purpose. The donkey refuted this claim by declaring that Bilam had actually copulated with her. This decadent act is clear evidence that Bilam, the one who claimed to know what was on the mind of the Supreme One, was in essence not even aware of what was on his mind, i.e. he was so sunk in depravity that his animalistic inclination dominated his intellect.

This incident has a great lesson for our generation. The forces of materialism are stronger than ever, and the Jewish People are being pulled involuntarily in that direction. Assimilation is on the rise, and our youth are being lured towards the temptations of the street in greater numbers than ever. What can be done to stem the tide? Bilam’s solution was to kill the donkey for ridiculing him. The Torah’s solution, however, is to “open the mouth of the donkey.” Identifying the roots of the evil is the first step in rectifying the epidemic. One must know that there is the ‘mind of an animal’ and there is the ‘mind of the Supreme One.’ Hashem, in His loving-kindness, does not become angry with us despite our acts of deviance. It is said: Ani Ledodi Vdodi Li, I alone am my Beloved’s, and my Beloved is mine. If Hashem is tolerant of our behavior, this should not be interpreted as an oversight, Heaven forbid, but rather it is an indication of Hashem’s love for his chosen nation. We can channel this love to our children and acquaintances, and then we will merit the fulfillment of the words of the prophet Michah: He has told you, O man, what is good! What does Hashem require of you but to do justice, to love kindness and to walk humbly with your G-d?

Avoda Zara 3

In Tehillim (2:3) it is said נְנַתְּקָה, אֶת-מוֹסְרוֹתֵימוֹ; וְנַשְׁלִיכָה מִמֶּנּוּ עֲבֹתֵימוֹ, Let us break their bonds asunder, and cast away their cords from us. The nations of the world always have something to complain about. What bondage are they referring to that they wish to cast away? The Gemara (Avodah Zara 3a) interprets this verse to be referring to the mitzvah of Sukkah, which in the future, HaShem will offer the nations to fulfill. Hashem will then remove the sun’s cover and the intense heat will cause the nations to kick their Sukkos and walk away in frustration. Apparently the nations recognize the virtues of being Jewish but they cannot handle the enormous responsibility that comes with being close to HaShem. This, then, is the bondage that traps them, as they know what is correct but they cannot live up to it. This message should inspire us to serve Hashem with even greater zeal, as ultimately we do not have a choice in the matter. HaShem chose us as His nation and serving Him correctly is to our benefit.

Avoda Zara 2

The Gemara states: The Roman Empire leaves and the Persian Empire enters after her. Why does the Persian Empire follow the Roman Empire? The reason is because they are the most distinguished following the Romans. How do we know that the Persians are the most distinguished after the Romans? It is said (Daniel 7:5) and behold! Another beast, a second one, similar to a bear. And Rav Yosef taught in a Baraisa: this refers to the Persians who eat and drink like a bear, they are thickly coated with flesh like a bear, they grow hair like a bear, and they also do not rest like a bear.

It is said (Esther 1:2)  בַּיָּמִים הָהֵם כְּשֶׁבֶת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ עַל כִּסֵּא מַלְכוּתוֹ אֲשֶׁר בְּשׁוּשַׁן הַבִּירָה, in those days, when King Achashverosh sat on his royal throne which was in Shushan the capital. The Medrash (Esther Rabbah 1:10-11) states: this is one of those times when the angels were casting notes in protest before HaShem. They said, “Master of the Universe! The Bais HaMikdash lies in ruins and this wicked one, Achashveirosh, sits and makes parties.” HaShem responded, “place days opposite days,” as it is said (Nechemia 13:15) בַּיָּמִים הָהֵמָּה רָאִיתִי בִיהוּדָה דֹּרְכִים גִּתּוֹת בַּשַּׁבָּת, in those days I observed in Yehudah people treading on winepresses on Shabbos.

The Medrash (Ibid) continues expounding the words בַּיָּמִים הָהֵם כְּשֶׁבֶת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ, when King Achashveirosh sat on his royal throne. Rabbi Yitzchak said: the nations of the world do not have any permanent residence in this world. They asked Rabbi Yitzchak from this verse, which states that King Achashveirosh sat on his royal throne, which indicates that the nations of do have a permanent residence. Rabbi Yitzchak responded, it does not say בשבת המלך, “when” the king was sitting on his royal throne. Rather, it is said כשבת המלך, “like” the king was sitting, implying a siting that was not a real sitting, whereas the sitting of the Jewish People is a permanent sitting, as it is said (Shoftim 11:26) בְּשֶׁבֶת יִשְׂרָאֵל בְּחֶשְׁבּוֹן וּבִבְנוֹתֶיהָ, while Israel dwelt in Cheshbon and its suburbs.

We can suggest that this Medrash is proof to the Gemara’s statement that the Persian Empire does not rest akin to a bear. Achashveirosh was from the Persian dynasty, and his “sitting” on the throne was not an actual sitting. Furthermore, the Jewish People are required to rest on Shabbos, and the nations of the world are prohibited from resting on Shabbos (Sanhedrin 58b). Yet, when the Jewish People violate the Shabbos, as occurred in the days of Nechemia, only then do the nations of the world attain a perceived rest.

 

Makkos 2

Makkos 2

The Gemara states that Rabbi Yochanan suggested a kal vachomer that would exempt eidim zomemim from galus, exile, as follows: if the murderer who committed an intentional act does not get punished with exile, then certainly the eidim zomemim who did not perform an intentional act should not be punished with exile.

It is noteworthy that Kayin killed his brother Hevel and one main component of his punishment was exile. The Torah states explicitly that HaShem told Kayin that he would be a wanderer in the land, which is understood by the Gemara (Sanhedrin 37b and see Maharsha there) to serve as an atonement for Kayin’s grievous sin. The Medrash (Bereishis Rabbah 22:13) goes even further and states that the eastern direction absorbs murderers, and Kayin settled in the land of Nod, east of Eden. One must wonder why Kayin was granted atonement through exile if exile is only a punishment or refuge for those who kill unintentionally. One who kills intentionally, however, is not allowed to escape to a City of  Refuge (Rashi Shemos 21:14 citing Mechilta).

Perhaps the answer to this question is that the Gemara (Sanhedrin 58b) states that while a Ben Noach is prohibited from marrying his sister, HaShem allowed Kayin to marry his sister because עולם חסד יבנה, HaShem built a world of kindness. Similarly, we can suggest that had HaShem not granted Kayin atonement through exile, he would have had to die immediately for his sin, and then the world would have remained desolate as there was no one else to populate the world (aside from Adam and Chava).

Sanhedrin 113

Sanhedrin 113

The Gemara cites a Baraisa:

When a wicked person comes to the world, Divine Anger comes to the world, as it is stated: (Mishlei 18:3) with the coming of a wicked person comes derision too: and with shamefulness, disgrace…. When a righteous person comes to the world, good fortune comes to the world, as it is stated: (Bereishis 5:29) and he called his name Noach, saying: this one will bring us relief from our work and from the toil of our hands.

The commentators are bothered by the expression “when a wicked person comes to the world,” as no one is born wicked. One only becomes wicked by his own choice. It is noteworthy that the Gemara cites the verse in Mishlei that states: בְּבוֹא רָשָׁע בָּא גַם בּוּז וְעִם קָלוֹן חֶרְפָּה, with the coming of a wicked person comes derision too: and with shamefulness, disgrace. The Medrash (Bereishis Rabbah 63:14) cites this verse regarding Esav. Esav did not sin openly until he was fifteen years old. Once he became of age he let everyone know of his wickedness. Conversely, Noach invented the plow, thus easing the burden of farming, and he was also righteous, which was the catalyst for the salvation of the world. Thus, we can interpret the words of the Gemara regarding the wicked who “come into the world” to mean their effect on the world, and conversely, the righteous make their impact on the world with their good deeds.

 

Sanhedrin 112

Sanhedrin 112

The Gemara asks:

Why must it be hidden and go to waste? Let it be redeemed and eaten, for Rabbi Elazar has said: From where do we learn that maaser sheini that became tamei may be redeemed even in Yerushalayim?

For the Torah states regarding the redemption of maaser sheini: (Devarim 14:24) if the way is too great for you, so that that you will not be able “se’siso.” And the word “se’eis” in this context means nothing other than “eating,” as it is stated in regard to the meal to which Yosef invited his brothers (Bereishis 43:34): and he took portions (mas’os) from before him. Accordingly, since maaser sheini that has become tamei can be redeemed even in Yerushalayim, why would the Mishnah require it to be hidden away?

Based on this Gemara we can suggest that this is the essence of eating food. When one eats food he should not be looking merely to satiate his body. Rather one should focus on elevating the food to a higher level, as our mission in this world is to elevate the inanimate, vegetable, and wildlife to the next level.