Ancient prenatal science - brakhot 60a

I'm fascinated to see the Gemara discuss with such conviction not only how fetuses are conceived but also which stages of the pregnancy occur at which month among the nine. With the exception of what causes the fetus to be male or female, it seems that many of their conclusions, which relied on simple observation and deduction, were not too far off compared to our more advanced conclusions today as a result of genetics and advanced science. Makes me wonder about the field of science: how many of our convictions now about our world, which are based on allegedly strong scientific data, will be debunked in the future? How little do we actually know about what we believe we know? I imagine scientists laughing at us in 1500 years, much like I did when I read the gemara's theories of male/female determination.

Gam Zu l'Tova - Brakhot 60b

R. Huna said in the name of Rab citing R. Meir, and so it was taught in the name of R. Akiba: A man should always accustom himself to say, 'Whatever the All-Merciful does is for good', [as exemplified in] the following incident. R. Akiba was once going along the road and he came to a certain town and looked for lodgings but was everywhere refused. He said 'Whatever the All-Merciful does is for good', and he went and spent the night in the open field. He had with him a cock, an ass and a lamp. A gust of wind came and blew out the lamp, a weasel came and ate the cock, a lion came and ate the ass. He said: 'Whatever the All-Merciful does is for good'. The same night some brigands came and carried off the inhabitants of the town. He said to them:  Did I not say to you, 'Whatever the All-Merciful does is all for good?

This is one of my favorite talmudic stories - and R. Akiva's persistent optimism is really inspirational. Gam zu l'tovah and all that. BUT - what about the people of the town? They've been carried off by 'brigands' and R. Akiva recites the same to them. Should there be a limit on what we see as 'l'tovah'?

Reshit Chochma - Brakhot 55

"R. Johanan said: The Holy One, blessed be He, gives wisdom only to one who already has wisdom"

If this is true - then where do we start in attaining Wisdom?! Birkot haShachar helps with the instruction that 'ראשית הכמה יראת ה'. If that's true, and R. Yochanan's statement here is also true, than Yirat Hashem isn't really Wisdom, but is literally the 'beginning of Wisdom.' So often in Judaism we have to do before we understand (נאשה ונשמע) and this is a great example. If you desire Wisdom, don't look for it, but instead cultivate genuine Awe of God. If you do, then you'll merit receiving wisdom and retroactively be counted among the wise.

Children's Blessing - Brakhot 53b

"Samuel inquired of Rab: Should one respond Amen after [a blessing said by] schoolchildren? — He replied: We respond Amen after everyone except children in school, because they are merely learning."

Why does the education level of the reciter have an effect on the b'rakha's efficacy? What should this mean for us today in which many people are where the Rabbis would have likely called 'merely learning.'?

Amen, amen! - Brakhot 53b

Rabbi Yosi says: Greater is he who answers 'amen' than he who says the blessing. Said Rabbi Nehorai to him: By heaven it is so! The proof is that while the common soldiers go down and open the battle, it is the mighty ones who go down to win it!

Another chapter is finished, leaving just one to go before the end of our first masechet (let's have a seudah!). But I was struck by the debate on 53b about whether it's better to lead the blessing or say amen. While Rav and Rav Huna urge their children to just grab the cup and say birkat hamazon, Rabbi Yosi and Rabbi Nehorai provide an interesting counterpoint, with an unusual image.

The person leading the beracha, according to this metaphor, are like the front line of an attack, leading a foray. This requires courage and determination certainly, but it may also be a little foolhardy, leaving you in a vulnerable position. Without the giborim, the mighty ones, to reinforce your position, the war would never be one.

As a community leader and future rabbi, as well as being someone who prefers leading services to joining them, this idea is both challenging and inspiring. I am far more likely to be the one grabbing the cup and saying the blessing, getting up on the bimah and leading the davening, but Rabbi Nehorai reminds me of a few key facts:

             -A leader with no community will not succeed. The community are our reinforcements, our giborim, as we go to war.

             -Not only is there no shame in just saying amen, in fact by supporting the community atmosphere, you are contributing to a vital job. Your presence, with your participation, qualifies you as a mighty warrior.

As you go into Yom Kippur, and get ready to wage war against our sins, remember the teaching of Rabbi Nehorai - and look to your giborim for support.

Just Tuck In - Brakhot 44a

With the start of the new semester and imminent high holidays, I haven't had much time to post here. But today's daf made my smile because it seemed entirely appropriate that after a chapter of discussing blessings before eating different kinds of food, we learn all about how much some rabbis loved to eat a certain kind of fruit dish.

R. Abbahu used to eat of them [so freely] that a fly slipped off his forehead. R. Ammi and R. Assi used to eat of them till their hair fell out. R. Simeon b. Lakish ate until his mind began to wander, and R. Johanan told the household of the Nasi, and R. Judah the Prince send a band of men for him and they brought him to his house.

Perhaps a warning against over indulgence, it seems a fitting tone for close to the end of such a food-focused chapter.

Shana tova!

Pecking Order - Brakhot 40a

"Rav Yehuda said in the name of Rav: A person is forbidden to eat before he gives food to his beast, since it says, "and I will give grass in thy fields for thy cattle, and then, thou shalt eat and be satisfied." (Deut 11:15)"

The rabbinic commandment to always feed one's animals before oneself strikes me as an excellent example of the high value placed on animal life as well as human life. Aside from animals' uses as livestock and work-animals, they are also God's creation and our charge, and this small suggestion by Rav Yehuda illustrates that beautifully.

3 Quotes from Brakhot 34

"Our Rabbis taught: There are three things of which one may easily have too much  while a little is good, namely, yeast, salt, and refusal." 34a

"R. Jacob said in the name of R. Hisda: If one prays on behalf of his fellow, he need not mention his name, since it says: Heal her now, O God, I beseech Thee', and he did not mention the name of Miriam." 34a

"Our Rabbis taught: Once the son of R. Gamaliel fell ill. He sent two scholars to R. Hanina b. Dosa to ask him to pray for him. When he saw them he went up to an upper chamber and prayed for him. When he came down he said to them: Go, the fever has left him; They said to him: Are you a prophet? He replied: I am neither a prophet nor the son of a prophet, but I learnt this from experience. If my prayer is fluent in my mouth, I know that it is accepted: but if not, I know that he it rejected." 34b

Free Will/Determinism - Brakhot 33

"R. Hanina further said: Everything is in the hand of heaven except the fear of heaven"

It seems that the rabbis are saying that most things about us are predetermined, whether by genetics or circumstance - but that the Yirat Shamayim, the moral decisions, are where our free will reigns. I really like this - it allows for both free will and divine providence, affirms right action while preserving humility. It reminds of a saying by author Noah ben Shea: "Our path in life is often not our decisions, but how we choose to live with decisions that have already been made."

Affirming Leniency - Brakhot 31

"Some say, She [Hannah] said to him: You are no lord, [meaning] the Shechinah and the holy spirit is not with you in that you take the harsher and not the more lenient view of my conduct."

Although this was only a sidenote in today's discussion, it popped out to me. The Shekhina is attracted to those who take the more lenient view, to those who reserve judgement, who give others the benefit of the doubt. Nothing could be a stronger affirmation of legal leniency than saying that leniency is what causes God's immanent presence to dwell with you.