转谞讜专 砖谞讟诪讗, 讻讬爪讚 诪讟讛专讬谉 讗讜转讜, 讞讜诇拽讜 诇砖诇砖讛 , 讜讙讜专专 讗转 讛讟驻诇讛 注讚 砖讬讛讗 讘讗专抓.专讘讬 诪讗讬专 讗讜诪专 讗讬谞讜 爪专讬讱 诇讙专讜专 讗转 讛讟驻诇讛, 讜诇讗 注讚 砖讬讛讗 讘讗专抓, 讗诇讗 诪诪注讟讜 诪讘驻谞讬诐 讗专讘注讛 讟驻讞讬诐 .专讘讬 砖诪注讜谉 讗讜诪专, 讜爪专讬讱 诇讛住讬注讜.讞诇拽讜 诇砖谞讬诐, 讗讞讚 讙讚讜诇 讜讗讞讚 拽讟谉, 讛讙讚讜诇 讟诪讗 讜讛拽讟谉 讟讛讜专.讞诇拽讜 诇砖诇砖讛, 讗讞讚 讙讚讜诇 讻砖谞讬诐, 讛讙讚讜诇 讟诪讗, 讜砖谞讬诐 讛拽讟谞讬诐 讟讛讜专讬谉.

How to purify an oven that had become impure? Divide it into three sections, and then scrape the inner lining down to the ground. Rabbi Meir says that it is unnecessary to scrape the lining, and not to the ground, but rather just to reduce it within by four hand breadths. Rabbi Shimon says, he must separate [the three sections]. If [the oven] is divided in two parts, one large and the other small, the large part remains impure, but the small part is pure. If [the oven] is divided in three parts, one that is larger than the other two combined, the large part is impure, and the small ones are pure.

Comments

The final division of the Mishnah, Tohorot, deals with extremely arcane rules of ritual purity and impurity. The first and largest tractate, Kelim (utensils) examines the different levels of purity and impurity, how they affect various substances and are transmitted. When an earthen vessel is contaminated, the only way to purify it is to break it, so that it is no longer a functional vessel. Ovens in the Talmudic era were often made of stones set on the ground and coated with plaster inside. This Mishnah reviews how thoroughly the oven should be disassembled before being considered pure. If one section remained large enough to function as a separate oven, it apparently required further disassembly.

Questions

1. If we can treat this oven as a metaphor for moral purity, what does it teach about the stages necessary for purification?
2. This protocol for purification differs from that of kashering utensils, which are typically scoured and heated. What does the difference indicate about the separate concerns of purity and kashrut?

讻诇 讛谞讙注讬诐 讗讚诐 专讜讗讛, 讞讜抓 诪谞讙注讬 注爪诪讜. 专讘讬 诪讗讬专 讗讜诪专, 讗祝 诇讗 谞讙注讬 拽专讜讘讬讜. 讻诇 讛谞讚专讬诐 讗讚诐 诪转讬专, 讞讜抓 诪谞讚专讬 注爪诪讜. 专讘讬 讬讛讜讚讛 讗讜诪专, 讗祝 诇讗 谞讚专讬 讗砖转讜 砖讘讬谞讛 诇讘讬谉 讗讞专讬诐. 讻诇 讛讘讻讜专讜转 讗讚诐 专讜讗讛, 讞讜抓 诪讘讻讜专讜转 注爪诪讜.

A person [i.e., a priest] may examine anyone鈥檚 skin afflictions, except for his own. Rabbi Meir adds, nor [may he inspect] the afflictions of his relatives. A person [i.e., a sage] may release anyone from faulty vows, except for his own vows. Rabbi Yehudah adds, nor may he [release] the vows between his wife and others. A person [i.e., an animal specialist] may inspect anyone鈥檚 firstborn animals except for his own firstborn.

Comments

The three cases cited in this mishnah all describe situations in which an expert is disqualified from diagnosing his own situation. Negaim, or skin afflictions, are specific types of discolorations on a person or his possessions that can have major ritual and financial consequences. Nedarim, or vows, are promises that can sometimes be disqualified based on technical flaws in their execution. Bekhorot, or firstborn animals, must be turned over to the kohen unless they bear certain permanent blemishes, in which case they may be kept by the owner. Obviously the thematic connection is that an expert may not rule on cases affecting him.

Questions

1. Do you think that the mishnah鈥檚 concern is primarily technical (i.e., it is hard to evaluate one鈥檚 own situation), or moral (i.e., it will be tempting for the expert to be either too lenient or, perhaps, too severe with himself)?
2. Is this teaching comparable to the medical adage that a 鈥減hysician who treats himself has a fool for a patient鈥�? What is the primary hesitation regarding doctors treating themselves or their relatives?

讗讚诐 讗讬谞讜 诪讟诪讗, 注讚 砖转爪讗 谞驻砖讜. 讜讗驻诇讜 诪讙讬讚, 讜讗驻诇讜 讙讜住住, 讝讜拽拽 诇讬讘讜诐 讜驻讜讟专 诪谉 讛讬讘讜诐, 诪讗讻讬诇 讘转专讜诪讛 讜驻讜住诇 讘转专讜诪讛. 讜讻谉 讘讛诪讛 讜讞讬讛 讗讬谞谉 诪讟诪讗讬谉, 注讚 砖转爪讗 谞驻砖诐. 讛转讝讜 专讗砖讬讛诐, 讗祝 注诇 驻讬 砖诪驻专讻住讬谉, 讟诪讗讬谉, 讻讙讜谉 讝谞讘 砖诇诇讟讗讛 砖讛讬讗 诪驻专讻住转.

A person does not render [unsealed objects in the room] ritually impure until his life departs. Even if he is lacerated, or terminal, [his legal status remains alive, and] he can obligate for yibum or release from yibum, and entitle [a relative] to eat terumah, or disqualify her from eating terumah. And so too wild and domesticated animals do not render objects impure until their life departs. Once they are decapitated, even though they still quiver, they are [immediately] impure; it is like the [severed] tail of a newt that quivers [without being alive].

Comments

The laws of ritual purity are an extremely complex topic in Judaism. When a person dies, objects in the room (or ohel, meaning tent) are rendered tamei, impure. Determining this consequence requires the rabbis to clarify the precise moment of death. Even a grievously injured person is considered legally alive until his life departs. Death is usually equated with the cessation of respiration. Until that point, even a terminally ill person continues to affect the legal status of others. Yibum is the obligation of a man to marry the widow of his childless brother. Terumah refers to tithes given to the priest and his family by Israelite farmers. While this man is alive, his sister-in-law is linked to him by the law of yibum, and, if he is a kohen, his widowed Israelite mother is still entitled to eat terumah. The postscript indicates that death is determined not by the cessation of movement, but by respiratory arrest or decapitation. This text supports the halakhic status of brain death (as argued in my responsum, 鈥淐ontemporary Criteria for the Declaration of Death鈥�).

Questions

1. Judaism teaches that death casts a spiritual power upon the people and objects nearby. Does this concept resonate with your own experience?
2. Should a premodern text like this have legal significance in modern bioethical contexts?

讛讗砖讛 砖讗诪专讛 讛专讬 注诇讬 拽谉 讻砖讗诇讚 讝讻专, 讬诇讚讛 讝讻专, 诪讘讬讗讛 砖转讬 拽谞讬诐, 讗讞转 诇谞讚专讛 讜讗讞转 诇讞讜讘转讛. 谞转谞转诐 诇讻讛谉, 讜讛讻讛谉 爪专讬讱 诇注砖讜转 砖诇砖 驻专讬讚讬诐 诪诇诪注诇谉 讜讗讞转 诪诇诪讟谉, 诇讗 注砖讛 讻谉, 讗诇讗 注砖讛 砖转讬诐 诇诪注诇谉 讜砖转讬诐 诇诪讟谉 讜诇讗 谞诪诇讱, 爪专讬讻讛 诇讛讘讬讗 注讜讚 驻专讬讚讛 讗讞转 讜讬拽专讬讘谞讛 诇诪注诇谉, 诪诪讬谉 讗讞讚. 诪砖谞讬 诪讬谞讬谉, 转讘讬讗 砖转讬诐. 驻专砖讛 谞讚专讛, 爪专讬讻讛 诇讛讘讬讗 注讜讚 砖诇砖 驻专讬讚讬诐, 诪诪讬谉 讗讞讚. 诪砖谞讬 诪讬谞讬谉, 转讘讬讗 讗专讘注. 拽讘注讛 谞讚专讛, 爪专讬讻讛 诇讛讘讬讗 注讜讚 讞诪砖 驻专讬讚讬诐, 诪诪讬谉 讗讞讚. 诪砖谞讬 诪讬谞讬谉, 转讘讬讗 砖砖. 谞转谞转诐 诇讻讛谉 讜讗讬谉 讬讚讜注 诪讛 谞转谞讛, 讛诇讱 讛讻讛谉 讜注砖讛 讜讗讬谉 讬讚讜注 诪讛 注砖讛, 爪专讬讻讛 诇讛讘讬讗 注讜讚 讗专讘注 驻专讬讚讬诐 诇谞讚专讛, 讜砖转讬诐 诇讞讜讘转讛, 讜讞讟讗转 讗讞转. 讘谉 注讝讗讬 讗讜诪专: 砖转讬 讞讟讗讜转. 讗诪专 专讘讬 讬讛讜砖注: 讝讛 讛讜讗 砖讗诪专讜 讻砖讛讜讗 讞讬 拽讜诇讜 讗讞讚, 讜讻砖讛讜讗 诪转 拽讜诇讜 砖讘注讛. 讻讬爪讚 拽讜诇讜 砖讘注讛, 砖转讬 拽专谞讬讜 砖转讬 讞爪讜爪专讜转, 砖转讬 砖讜拽讬讜 砖谞讬 讞诇讬诇讬谉, 注讜专讜 诇转讜祝, 诪注讬讜 诇谞讘诇讬诐, 讘谞讬 诪注讬讜 诇讻谞讜专讜转. 讜讬砖 讗讜诪专讬诐: 讗祝 爪诪专讜 诇转讻诇转. 专讘讬 砖诪注讜谉 讘谉 注拽砖讬讗 讗讜诪专: 讝拽谞讬 注诐 讛讗专抓, 讻诇 讝诪谉 砖诪讝拽讬谞讬谉, 讚注转谉 诪讟专驻转 注诇讬讛谉, 砖谞讗诪专 (讗讬讜讘 讬讘) 诪住讬专 砖驻讛 诇谞讗诪谞讬诐 讜讟注诐 讝拽谞讬诐 讬拽讞. 讗讘诇 讝拽谞讬 转讜专讛 讗讬谞谉 讻谉, 讗诇讗 讻诇 讝诪谉 砖诪讝拽讬谞讬谉 讚注转谉 诪转讬砖讘转 注诇讬讛谉, 砖谞讗诪专 (砖诐) 讘讬砖讬砖讬诐 讞讻诪讛 讜讗专讱 讬诪讬诐 转讘讜谞讛.

Rabbi Joshua teaches: There is a saying that when [an animal such as a ram] is alive, it has one voice, but when it dies it has seven voices. How does it have seven voices? Its two horns become two trumpets; its two thigh-bones become two flutes; its hide becomes a drum [head]; its intestines are used for wind instruments; its sinews for string instruments. Some say: its wool is also used for tekhelet.

Rabbi Shimon ben Akashya teaches: The elderly among the common folk grow senile as they age, as it says, 鈥淸God] removes language from the faithful and takes sense from the elderly鈥� (Job 12:20). But it is not so with the elders of Torah. Rather, as they age their sense remains with them, as it says, 鈥淲ith the elderly is wisdom, and with long days is insight鈥� (Job 12:12).

Comments 

This volume deals primarily with birds designated for sacrifice, for example, by women who have given birth. The final mishnah ends with several apparent non sequiturs. The organizing principle seems to be that aging and even death need not be viewed as the diminution of capacity for either animals or people. Animals are understood to have a 鈥渧oice鈥� both in life and in death. The precise use of various animal body parts to construct ancient musical instruments is unknown, but the care to avoid wasting these materials is apparent. The claim made here that Torah wisdom fends off senility may seem wistful, yet it is true that maintaining an active mind through life-long study can preserve vigor into old age. In the realm of Seder Kodashim that this mishnah concludes, animals are valued not only for their physical utility but also for the spiritual power that their life and death conveys to the Temple and its worshippers.

Questions

1. Is the ritual use of animal bodies as sacrifices or even sacred musical instruments dignifying, or simply primitive?
2. Does contemporary culture cultivate elder-wisdom or diminish it?

讻诇 讛谞讻谞住讬谉 诇讛专 讛讘讬转 谞讻谞住讬谉 讚专讱 讬诪讬谉 讜诪拽讬驻讬谉 讜讬讜爪讗讬谉 讚专讱 砖诪讗诇, 讞讜抓 诪诪讬 砖讗专注讜 讚讘专, 砖讛讜讗 诪拽讬祝 诇砖诪讗诇. [诪讛 诇讱 诪拽讬祝 诇砖诪讗诇], 砖讗谞讬 讗讘诇, 讛砖讜讻谉 讘讘讬转 讛讝讛 讬谞讞诪讱. 砖讗谞讬 诪谞讚讛, 讛砖讜讻谉 讘讘讬转 讛讝讛 讬转谉 讘诇讘诐 讜讬拽专讘讜讱, 讚讘专讬 专讘讬 诪讗讬专. 讗诪专 诇讜 专讘讬 讬讜住讬: 注砖讬转谉 讻讗诇讜 注讘专讜 注诇讬讜 讗转 讛讚讬谉. 讗诇讗 讛砖讜讻谉 讘讘讬转 讛讝讛 讬转谉 讘诇讘讱 讜转砖诪注 诇讚讘专讬 讞讘专讬讱 讜讬拽专讘讜讱.

All who enter the Temple mount would enter by the right [Hulda gate], circle, and exit the left way, except for one who had suffered an incident, who would circle from the left. [People would ask this person why he was going the wrong way. He would reply:] 鈥淏ecause I am bereaved.鈥� [They would say:] 鈥淢ay the One Who dwells in this house comfort you.鈥� [Or he would say:] 鈥淚 have been banned.鈥� [They would say:] 鈥淢ay the One Who dwells in this house put in their hearts to bring you close again鈥濃�攁ccording to Rabbi Meir. Rabbi Yossi said to him, 鈥淸You imply] that the [Sages] treated him unjustly!鈥� Rather, they would say, 鈥淢ay the One Who dwells in this house put in your heart to heed your colleagues, and then they will bring you close again.鈥�

Comments

The Jerusalem Temple was the great gathering place of the 黑料社 people for many centuries. According to a midrash, Solomon designed the gates in a way that highlighted the status of bridegrooms, who would be congratulated, and mourners, who would be consoled. This mishnah identifies another situation requiring attention鈥攖he person banned for misconduct. The very structure of the Temple and its operating procedures were thus designed for social bonding鈥攖o identify and comfort a person struck by tragedy, and to identify and correct a person who literally stepped out of line.

Questions

1. Can you defend Rabbi Meir鈥檚 position from Rabbi Yossi鈥檚 critique?
2. What values are reinforced by the design of your synagogue or school building?
3. Does God dwell in our houses too or only in the Jerusalem Temple?

讗诪专 诇讛诐 讛诪诪谞讛, 爪讗讜 讜专讗讜 讗诐 讛讙讬注 讝诪谉 讛砖讞讬讟讛. 讗诐 讛讙讬注, 讛专讜讗讛 讗讜诪专 讘专拽讗讬. 诪转讬讗 讘谉 砖诪讜讗诇 讗讜诪专: 讛讗讬专 驻谞讬 讻诇 讛诪讝专讞 注讚 砖讛讜讗 讘讞讘专讜谉, 讜讛讜讗 讗讜诪专 讛讬谉.

The one appointed [to give out roles in offering the morning sacrifice] would say to them, 鈥淕o look [up on the roof to see] if the time to slaughter has arrived.鈥� If it had arrived, the one who saw [the sunrise] would say, 鈥淢orning has broken.鈥� Matya son of Shmuel says [that they would announce], 鈥淭he eastern horizon is all lit up.鈥� [The leader would ask], 鈥淯ntil Hebron?鈥� He would say, 鈥淵es.鈥�

Comments

The first rite of morning and the final rite of the afternoon in the Jerusalem Temple was the presentation of the communal burnt offering (olah tamid). This tractate of Mishnah provides great detail about the many tasks involved in the preparation of the altar, utensils, and sacrifice. Read two thousand years after the Temple altar was demolished, this Mishnah gives a sense of the intense focus and power experienced by those involved in the Temple service (avodah).

Questions

1. A sense of eagerness to perform the sacrifice at the earliest permitted time pervades this mishnah. When are you eager to do a mitzvah?
2. Do you think that eagerness leads to intensity or to superficiality?

讛谞讛谞讛 砖讜讛 驻专讜讟讛 诪谉 讛讛拽讚砖, 讗祝 注诇 驻讬 砖诇讗 驻讙诐, 诪注诇, 讚讘专讬 专讘讬 注拽讬讘讗. 讜讞讻诪讬诐 讗讜诪专讬诐: 讻诇 讚讘专 砖讬砖 讘讜 驻讙诐, 诇讗 诪注诇 注讚 砖讬驻讙讜诐. 讜讻诇 讚讘专 砖讗讬谉 讘讜 驻讙诐, 讻讬讜谉 砖谞讛谞讛, 诪注诇. 讻讬爪讚, 谞转谞讛 拽讟诇讗 讘爪讜讗专讛, 讟讘注转 讘讬讚讛, 砖转转讛 讘讻讜住 砖诇 讝讛讘, 讻讬讜谉 砖谞讛谞讬转, 诪注诇讛. 诇讘砖 讘讞诇讜拽, 讻住讛 讘讟诇讬转, 讘拽注 讘拽专讚讜诐, 诇讗 诪注诇 注讚 砖讬驻讙讜诐. 转诇砖 诪谉 讛讞讟讗转 讻砖讛讬讗 讞讬讛, 诇讗 诪注诇 注讚 砖讬驻讙讜诐. 讻砖讛讬讗 诪转讛, 讻讬讜谉 砖谞讛谞讛, 诪注诇.

If one makes even a prutah (i.e., a cent鈥檚) worth of profit from sanctified property, even if he does not diminish its value, he is guilty of 尘补鈥檃濒(misappropriation), according to Rabbi Akiva. But the Sages say, if it is a type of property that could be diminished, he is not guilty of misappropriation until it is diminished. But for any type of property that is not diminished [in value by being used], he is guilty of 尘补鈥檃濒 the moment he benefits. How so? If [a woman] put a [consecrated] necklace on her neck or a ring on her finger, or drank from a golden goblet, once she benefited [from the use] it is 尘补鈥檃濒 [even though the value is not diminished by her use]. But if [a man] wore a [consecrated] cloak, or garment, or chopped with a [consecrated] ax, it is not 尘补鈥檃濒until the item was diminished [from the use]. If he plucked [wool] from a purification offering that was alive, it is not 尘补鈥檃濒 unless he diminished its value. If it were already dead, any benefit would be 尘补鈥檃濒.

Comments 

Ancient societies considered Temple property to be strictly off-limits for personal use. In 黑料社 law, even an unintentional transgression required the person to restore the property with a 20 percent penalty and to bring an asham (sin) offering. What if he or she did no harm? This mishnah makes an interesting distinction鈥攐nly if normal use would cause damage does it matter if in fact such damage occurred.

Question

How would you estimate the value of 鈥渂orrowing鈥� jewelry belonging to the Temple?
 

讛讗砖讛 砖讬砖 注诇讬讛 住驻拽 讞诪砖 讝讬讘讜转 讜住驻拽 讞诪砖 诇讬讚讜转 诪讘讬讗讛 拽专讘谉 讗讞讚, 讜讗讜讻诇转 讘讝讘讞讬诐, 讜讗讬谉 讛砖讗专 注诇讬讛 讞讜讘讛. 讞诪砖 诇讬讚讜转 讜讚讗讜转, 讞诪砖 讝讬讘讜转 讜讚讗讜转, 诪讘讬讗讛 拽专讘谉 讗讞讚, 讜讗讜讻诇转 讘讝讘讞讬诐, 讜讛砖讗专 注诇讬讛 讞讜讘讛. 诪注砖讛 砖注诪讚讜 拽谞讬诐 讘讬专讜砖诇讬诐 讘讚讬谞专讬 讝讛讘, 讗诪专 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇: 讛诪注讜谉 讛讝讛, 诇讗 讗诇讬谉 讛诇讬诇讛, 注讚 砖讬讛讬讜 讘讚讬谞专讬谉. 谞讻谞住 诇讘讬转 讚讬谉 讜诇诪讚, 讛讗砖讛 砖讬砖 注诇讬讛 讞诪砖 诇讬讚讜转 讜讚讗讜转, 讞诪砖 讝讬讘讜转 讜讚讗讜转, 诪讘讬讗讛 拽专讘谉 讗讞讚, 讜讗讜讻诇转 讘讝讘讞讬诐, 讜讗讬谉 讛砖讗专 注诇讬讛 讞讜讘讛. 讜注诪讚讜 拽谞讬诐 讘讜 讘讬讜诐 讘专讘注转讬诐.

If a woman has had five ambiguous cases of vaginal bleeding or miscarriages, she brings one [purification] sacrifice, may eat from sacrificial meat, and has no further liability. If she has had five certain cases of miscarriage or vaginal bleeding, she brings one sacrifice, may eat from the sacrificial meat, but is liable for the rest [i.e., four more offerings]. There was a case in which the cost of pigeons [used for these sacrifices] stood at a gold dinar. Rabban Shimon ben Gamliel said, 鈥淏y this Temple! I will not sleep tonight until their price is [reduced to] a silver dinar.鈥� He entered the court and instructed: 鈥淎 woman who has five certain miscarriages or five certain cases of vaginal bleeding shall bring one sacrifice, eat from the sacrificial meat, and have no further liability.鈥� That very day the price of pigeons fell to a fourth of [a silver dinar].

Comments

This mishnah is a window into the complex interaction between ritual purity and physical conditions, especially various genital discharges. What is fascinating is the awareness shown by Rabban Shimon ben Gamliel (who lived in the late Second Temple period) of the impact of his court鈥檚 rulings on the economic situation of the people. A gold dinar was worth twenty-five silver dinarim; hence it seems that the rabbinic action caused a precipitous decline in the market price of pigeons. Rabban Shimon apparently considered the financial well-being of the people to be of greater concern than the quantity of sacrifices offered at the Temple.

Question

What can we do to make living a full 黑料社 life more affordable today?