Tuesday, June 20, 2017

Were the Amoraim/Tannaim paragons of virtue? Part 5

Todays Daf (Bava Basra 149) relates the following story:
Isar (a convert) had deposited 12,000 Zuz with Rava. Isar was about to die, and he wanted to give to the money to his son Rav Mari. Isar had converted between the conception and birth of Mari. (According to Halachah, Mari was not Issar's son andtherefore would not inherit him.) Mari was away learning. Rava insisted that there was no way to transfer the money to Rav Mari in a halachic fashion and therefore Rava would be able to keep the money for himself. Rav Ika brei d'Rav Ami pointed out that there is a halachic way to transfer the money.  He (Issar) can admit that the money belongs to Rav Mari. Rav Mari will acquire through Odisa (Kinyan through (even a false) admission)! Word spread that Isar admitted that the money belongs to Rav Mari; Rava was upset that someone told him, causing a loss to Rava! (If not for the Odisa, the money would have become Hefker when Isar died, and Rava could have kept it.)
Let's think about this for a second. Rava knew that the money belonged to Issar and that he wanted to give the money to his (non-halachic) son. However, instead of trying to help and just give the money to Rav Mari, Rava instead tried to find a legal loophole to keep the money and was upset when Issar was told a halachic way of transferring the money.  Is this justice? Is this moral?

We can actually ask an additional question on Rava. Why did Rava become upset over such a thing? Rava certainly knew the dictum of the Gemara earlier (10a) which states that a person's income, including all profits and losses, is fixed for the entire year on Rosh Hashanah. Why did he become upset over this loss of money, if he knew that it was decreed on Rosh Hashanah?

Here are links to the previous posts in the series
Were the Amoraim really paragons of virtue?
Were the Amoraim/Tannaim paragons of virtue? Part 3
Were the Amoriam/Tannaim paragons of virtue? Part 4

1 comment:

  1. Standard apologetic explanation is that Rava was using this as a teaching moment and he intended on giving the money back anyway (this is justified on a number of grounds, including the fact that Rava could have kept silent until after the death of Isar if he really intended on keeping the money).

    Adam Kirsch, in his interesting Daf series at Tablet, talks about this gemara: http://www.tabletmag.com/jewish-life-and-religion/238784/daf-yomi-205