The Avodah Zarah Narrative – Laughter at the End of Days The Talmud in Avodah Zarah (2a–3b) opens with an eschatological vision of Judgment Day. G-d, seated with a Torah in His bosom, summons the nations of the world to judgment and tells them to present their merits. They come proudly with claims: markets built, bridges constructed, bathhouses established, all supposedly for the benefit of Israel. But God responds with derision: “You did all this for your own benefit.” Mocked for their shallow claims, the nations protest: Had we been given the Torah, we too would have kept it. We were never given the chance, we were set up to fail. It’s a fair objection. And the response is even more disturbing. The Gemara reports that God did offer it, but they rejected it. And Israel? Israel received it by force. As Shabbat 88a tells us, God suspended Mount Sinai over their heads: “If you accept it, good. If not, this will be your grave.” No choice, no consent. So why judge the nations and favor Isr...

From Becoming to Being: Finding Meaning in Transition Originally delivered at the ceremony commemorating the Shloshim (thirty-day mourning period) of my father, of blessed memory. I am now revisiting it as part of a series of reflections in anticipation of his first yahrzeit. The Promise of "Yesh": 310 Worlds and Enduring Being It is customary to complete the entire 6 orders of the Mishna after someone passes. The final Tractate in the entire Mishnayot is Uktzin. At the conclusion of the  Mishnah in Uktzin , we find: Rabbi Yehoshua ben Levi stated, "The Holy One, blessed be He, will in the future bequeath to each righteous individual three hundred and ten worlds, as it is stated (Proverbs 8:21), 'To endow My loved ones with  substance (yesh) , and to fill their treasuries.'" The numerical value of the word  יש - yesh , in Hebrew, is 310. It's important to note the  Tosafot Yom Tov's  observation that this statement doesn't appear to be a Mishnah ...

Introduction As we enter this period of national mourning, I feel moved to share a more personal mourning that also takes place during these days. Last year, my father z''l passed away on the 6th of Av, and his first yahrzeit is fast approaching. For my family, this week on the Jewish calendar has long been marked by grief, as my sister a''h died under tragic circumstances on the 3rd of Av many years ago. In this series of three posts, I will reflect on themes relating to mourning and loss, beginning with the eulogy I delivered at my father's funeral. Death Came Through My Window Twenty-one years ago, almost to the day, I stood in this very place, at this same funeral home, to speak some words at my sister’s funeral. I remember how people said then that it was unnatural, for a parent to bury their own child. It was an upside-down world. Now I find myself standing here again, this time as a son burying his father. They say this is the natural order of things, the w...

Dama ben Netina, a unique non-Jewish figure in rabbinic literature, is celebrated for his extraordinary ethical qualities. His story, recounted in distinct episodes across the Talmud and its commentaries, offers more than simple moral lessons; these narratives subtly pose profound questions about human behavior and meaning. By examining these accounts closely, and particularly a less-known third account, we can unlock a profound and unexpected understanding of his character. The Foundational Narratives: Two Repeated Accounts We begin with two primary episodes featuring Dama ben Netina, found in various rabbinic texts. 1. The Gem for the Ephod (Bavli Kiddushin 31a) The Bavli Kiddushin (31a) records the following incident: The sages sought a precious gem for the High Priest’s ephod, and it was found in Dama’s possession in Ashkelon. They agreed to pay him a large sum for it, either six hundred thousand zuz or eight hundred thousand. However, the key to the chest containing the ...

  Roman Spectacles in Avodah Zarah 18b - What Were They? The Talmud in Avodah Zarah 18b lists a series of Roman entertainments and declares that participation in them constitutes moshav letzim , the “seat of scorners,” invoking Psalms 1:1.[1] The list includes both familiar rabbinic categories and foreign terms that seem to reflect Roman cultural imports. We begin with the more familiar terms: איצטדיון (Istadion) This term, derived from the Greek stadion (στάδιον), generally refers to a large public arena. However, Rashi specifically explains istadion as a "place where they gore the ox/bull" (מקום שמנגחין את השור). This points to arenas used primarily for animal contests and hunts, known as venationes . These spectacles involved pitting wild, often exotic, animals against each other or against human venatores (hunters). While such animal spectacles could occur in amphitheatres like the Colosseum,   istadion may refer to a more generic stadium or arena dedicated specifical...