Monday, June 18, 2018

Performing מליקה in the Beis Hamikdash

When bringing a bird as a Korban, the bird is not schechted, rather מליקה is performed. The Gemara in Zevachim (64b) describes how מליקה was done.
In Melikah of Chatas ha'Of, the Kohen holds the wings in two fingers, and the legs in two fingers, and stretches the neck over the width of his thumb, and cuts it with his thumbnail.
(Beraisa): The bird faces outside. He holds the wings in two fingers, and the legs in two fingers, and stretches the neck over the width of two fingers, and cuts it with his thumbnail;
This is the difficult Avodah in the Mikdash.
Can you imagine a Kohen nowadays doing this? Killing a bird with your bare hands, actually with the fingernail of your thumb. As opposed to shechita I don't think this is a painless  or quick death. I wonder how the apologists will explain מליקה?

Thursday, June 14, 2018

Was all the עבודת הקרבנות done in the first Beis Hamikdash invalid?

Yesterdays daf (זבחים ס"א) seems to imply that was the case. The Gemara says that the mizbeach in the first beis hamikdash was 28x28 amos and in the second bees hamikdash was 32x32 amos. Rabin explains the difference as follows:
In the first Mikdash, Nesachim would flow into Shisim (a pit south-west of the Mizbe'ach) down the wall of the mizbeach. They enlarged the Mizbe'ach in order that the Shisim would be within (under) the Mizbe'ach and they made the corners of the mizbeach hollow so that they could pour nesachim in them. At first (during the first Beis Hmikdash), they learned from the words "Mizbe'ach Adamah" that the mizbeach has to be completely solid. In the second beis Hamikdash they thought that drinking ('consumption' of libations) should be like eating (Korbanos that are burned, i.e. within the boundaries of the Mizbe'ach) and therefore made the holes to pour the Nesachim as part of the mizbeach. Therefore, they understood that Mizbe'ach Adamah" teaches that the Mizbe'ach cannot be built over domes or tunnels (that are not needed for the Mizbe'ach).
What comes out is that according to the way they understood pesukim and halacha, the way they did Nesachim in the first beis hamikdash was pasul.

 This ties in to the general dispute about what was received at Sinai and if there is one halachic truth. 

Sunday, June 10, 2018

Disputes about the Beis Hamikdash

Daf Yomi is now learning Zevachim and the Gemara there is starting to get into disputes about the Beis Hamikdash. So far we have a few (Zevachim 53-59):

  1. Was there a base around the whole Mizbeach or only on 2 sides? 
  2. Was the whole Mizbeach fully in the north or half in the North or fully in the South?
  3. Where was the כיור?
  4. What was the size of the מזבח הנחשת?
Here are some diagrams with the various opinions about the location of the mizbeach and kiyor.

Here is a diagram showing the dispute about the size of the מזבח הנחשת.

We see clearly that the Tannaim who lived not long after the Beis Hamikdash was destroyed were missing important information about the Beis Hamikdash and simply did not the details of how the Beis Hamikdash was laid out. If they didn't know this basic information what else didn't they know? 

Sunday, June 3, 2018

The 13 Middos used to expound the Torah Part 2

The Gemara in Zevachim (50-51) has a long discussion about whether something learned out with one of the 13 middos can be used again with the 13 middos to learn something else out. For example can a halacha learned out from a gezera shava be used to learn a gezera shava to another halacha to learn a second halacha. For some middos the Gemara has a dispute for others the Gemara leaves it as a תיקו. Here is a nice chart from the Artscroll Gemara summarizing things:

The obvious question is how can this be? The 13 Middos were given to Moshe to use to expound the written torah. How can there be a fundamental dispute about how they are used? You can't answer אלו ואלו דברי אלוקים חיים because they are mutually exclusive. What happened to the mesora? How can there be a dispute about such a fundamental issue?

Here is a link to Part 1

Monday, May 14, 2018

Don't learn first aid so that disasters won't happen?

This was a question raised in the same Otzar Hachochma forums. Sounds very strange but this is a point of view expressed by many Charedi leaders.

They claim the following. If someone learns first aid then Hashem is free to punish someone because the person who learned first aid is there to mitigate the damage.

R' Shteinman made a similar point regarding life insurance. He is reported to have said, life insurance is not worth it, as the merit of giving tzedaka to the widows and orphans is what is saving this generation from destruction. Others have claimed the following. What happens if a husband does not have the personal merit to guarantee longevity, while his wife and children do have the merit or the mazel (fortune) to live financially secure lives? In a case like this, the husband would live a long productive life as their provider. By purchasing life insurance, which guarantees their sustenance even without his presence, he jeopardizes his life, since his dependents are now provided for should something bad happen to him.

R' Dessler made a similar claim about medical research. Man cannot do anything in this world, what looks like cause and effect is actually a test for man. Man is supposed to see through cause and effect and recognise that Hashem is actually the only cause and effect. Hishtadlus/man's effort, is only a tax. It has no effect, it is simply there so that the charade is kept up. According to R' Dessler, a person should do the minimum hishtadlus that is required because it doesn't help anyway. Anything more then the minimum is simply a waste of time and effort and if the person thinks that it helps is actually kefira. Therefore, medical research not only doesn't help, no one is cured by medicine, they are cured by Hashem, but it makes things worse. Medicine is just another test from Hashem and since medicine makes it look like there is cause and effect, it takes away from peoples emuna and causes more kefira in the world. Additionally, now that medicine has become common and accepted, everyone must do it to fulfill their minimum hishtadlus. In other words, nowadays, we have to waste time and money on medicine that doesn't work anyway because it has become accepted and therefore falls under hishtadlus. In other words, every time we come up with a new medical procedure, we are in essence increasing our hishtadlus tax.

If we think hard about the above opinions it is clear that they are simply taking the Charedi hashkafa to it's logical conclusion. It is also clear that these opinions are ridiculous and make life into a joke. All you have to do is look at life expectency to see how ridiculous this idea is. Life expectancy until about 1850 was between 35-40 in Europe. Since 1850, life expectancy has gone up to about 80 (see The explanation would seem to be quite simple. Modernization and industrialisation (especially the advances in medicine) improved the health of the population dramatically and caused the dramatic rise in life expectancy.

However, according to R' Dessler how can we explain this dramatic increase in life expectancy? If modern medicine has no effect and it's just a charade/tax and everything is only from Hashem why the change? When you couple this with the idea of yeridos hadoros, that every generation declines spiritually and is on a lower level then the previous generation, the question gets even stronger. Why should our generation which is on a lower spiritual level then the generations a few hundred years ago, live so much longer?

Sunday, May 13, 2018

Charedi forum participant asks tough questions in Emuna and gets no good answers

I read the Otzar Hachochma forums every so often, they are a fascinating insight into what is going in Charedi world and many of the participants are very learned. The forum is also run along Charedi lines so certain questions can't be asked and non-Charedi opinions are basically censored. I was very surprised to see someone ask basic questions in emuna and get no good answers (click here to read the whole discussion). He asked the following 3 questions:

  1. On one hand the gemara in Sota 2a states that ארבעים יום קודם יצירת הולד בת קול יוצאת ואומרת בת פלוני לפלוני on the other hand the Gemara in other places states that a person can even get engaged on Tisha B'Av because we are worried that maybe someone will swoop in before him. How do these 2 go together?
  2. The Gemara in Rosh Hashana says that a persons income is fixed on Rosh Hashana. On the other hand there are halachos of hasagos g'vul etc. which allow you to take someone to Beis Din for taking away your income. If your income is fixed on Rosh hashana then his hasagas g'vul should not affect you and therefore why can you take him to Beis Din and collect?
  3. When a person dies his relatives are sad and are chayav to be noheg various dinim of availus. However, the fact is that the person who died finished his task on Earth and went to a better place. Why should we be sad? Why are there dinim of aveilus?
The truth is that these are not new questions and really boil down to one point. If Hashem runs the world and everything that happens is b'hashgacha pratis then why try, why take someone to court, run around for a shidduch, etc.? It's all useless. The answers are shockingly poor and/or non-existent. I posted about this in the past Hashgocha Pratis, what does it really mean? and this is one of the biggest reasons I have for losing faith. I can not accept that the whole world is one big fake and nothing that human beings do has any purpose or meaning.

What amazes me is that the Charedi answers are so poor. As people pointed out to the questioner tehse are very obvious questions, and yet most Charedim don't think about them and the answers given are simply not credible. To say that it's all a bluff, a fraud, that hishtadlus is a tax and it just looks like it works is simply not believable. And the truth is, the Charedi world doesn't believe it either. When R' Elyashiv needed to have heart surgery anumber of years ago, they flew in the top cardiac/blood vessel surgeon from Cleveland (a religious Catholic) to do the surgery. This completely contradicts the Charedi view. After all, Hashem is doing the healing not the surgeon and once we have done our השתדלות, going to the doctor and having the surgery, why should it matter whether the surgeon is the best in the world or simply Joe surgeon who is competent? As long as we do our השתדלות to avoid requiring a נס, the rest is a גזירה מן השמים. If the גזירה is that the surgery will be successful, then it will be successful even if done by the average surgeon, and if the גזירה is that it won't be successful then it won't help that you have the best surgeon. The same goes for politics and government money. The Charedi press and people got apoplectic when Lapid cut the budget for the Yeshivas. They blamed him personally, Yet, according to their hashkafa, it's not him, it's hashem. He has no power to do anything. The money doesn't come from him it comes from hashem, on Rosh Hashana HAshem decided how much money each Charedi family would receive so why get upset?

In fact, what does it actually mean that someone is considered the best surgeon? After all, הכל בידי שמים, our success is actually an illusion to make it look like it is our skill. In fact, our success in worldly matters is simply a גזירה מן השמים so the fact that he successfully operated is not due to his skill but due to the גזירה מן השמים. So when you really think about it, there are no experts, it is all an illusion, no doctor is better then any other doctor, Lionel Messi is not better then Joe soccer player, it's all an illusion and it's only because Hashem wills it that Messi scores a goal.

When you put it that way, it sounds absolutely ridiculous. but that really is the logical conclusion of this hashkafa. 

Sunday, May 6, 2018

Why does the Gemara give outlandish explanations for Mishnayos? Part 4

Yesterday's daf (Zevachim 22) has another doozy.

R. Yosi b'Rebbi Chanina states if the Kiyor does not contain enough water to be Mekadesh four Kohanim, it is invalid - "v'Rachatzu Mimenu Moshe v'Aharon u'Vanav."

The Gemara asks a question from the following Baraisa: One may be Mekadesh from any Keli Shares, whether or not it contains a Revi'is of water! (a Reviis is much less then the water needed for 4 people)

Rav Ada bar Acha answers: The case is, the Keli Shares was carved into the Kiyor (so the water comes from the Kiyor, which contains enough water to be Mekadesh four Kohanim).

Really??? The Bariasa is talking about a Kli Shares that was carved into the Kiyor? This is a crazy ukimta which does not provide any novel explanation. What principle is the Baraisa with this ukimta teaching us?

Previous posts:
Why does the Gemara give outlandish explanations for Mishnayos?
Why does the Gemara give outlandish explanations for Mishnayos? A possible explanation
Why does the Gemara give outlandish explanations for Mishnayos? Part 2
Why does the Gemara give outlandish explanations for Mishnayos? Part 3