Eiruvin 41a, b

The rabbis compare the halacha regarding two-day Festivals; Shabbat followed by a Festival, etc. to the halacha when a fast day is preceded by or followed by Shabbat, etc.  In this comparison, they focus on the fast of the 9th of Av.  A number of interesting conversations arise from this exploration.

The rabbis discuss Rabbi Yehoshua's attempt to change Rabban Gamliel's statement that challenged other established halacha.  In response, the Gemara argues that Rabbi Yosei's rulings hold, and thus Rabban Gamliel's rulings hold.

This has interesting implications.  The great rabbis of our generation create halacha that should also hold in its time.  To that end, decisions to ordain women as rabbis, to celebrate gay marriages, to debate and recreate Jewish practice should be rulings that hold.  These decisions came directly from our most traditional thinkers.  These modern sages learned, questioned, and created new ways of practicing our faith in our time.  Rather than challenge these leaders after their deaths, we can follow our tradition and allow their rulings to hold.

Some of the conversations about fast days and Shabbat/other holidays include personal stories as proof.  Rabbis speak about their own family traditions.  I love this - every Jewish family has its own way of practicing halacha; of living our traditions.  Even when these traditions were being created, people celebrated differently in their own homes.  

Most engaged Jews complain about their synagogue (if they even belong to a synagogue). Either the service is too short or it includes too much; either the rabbi is too verbose or too quiet; either there is too much English or too much Hebrew.  Even when we consciously join together to create a chavurah to pray as we chose, it is never 'perfect' -- perhaps there are not enough Torah readers; perhaps the singing isn't wonderful.  We all think back to our childhood experiences to guide us as to what works and what doesn't.  And always, our experiences are different from each other.  

I suppose I love the idea that there was never a perfect, ritualized prototype for doing halacha.  Well, there was, but it never actually worked.  As human beings we have always created individualized practice rituals.  The pressure to be 'perfect' diminishes.  And thus I am less intimidated by and more interested in the possibility of taking on halacha.

In 41b, the rabbis discuss the possibility that one is taken out of the Shabbat boundary against one's will.  On land, how far is one allowed to walk?  What about on a boat?  And what should one do if a bathroom is not available within the four cubit radius?  

One of the more interesting conversations in 40b is the concept of "against one's will".  One possibility is that a gentile forcibly removes a Jew.  Another is "the depth of extreme poverty".  The third is "an evil spirit", which sounds much like an issue with mental health.  It is easy to understand that people will do things that are against the law when forced to do so by another person.  It is wonderful to note that the rabbis have compassion for people who break the law when faced with the threat  of hunger or homelessness.  However, the "evil spirit's" influence is surprising. Could not a person claim that s/he was overcome by an evil spirit and thus broke the law?  or was this stipulation intended to apply to people who were clearly thinking differently than those around her/him?

In this age of blaming those who are poor, homeless and struggling with mental health, it is quite refreshing to read that the Sages encouraged compassion toward those who were disadvantaged in these ways.

The Gemara tells us that three groups of people will not see the face of gehena: those who are extremely poor, those with intestinal disease, and those chased by creditors.  I suppose that those people are considered to be living in hell already.  Then the rabbis debate whether or not an "evil wife", one who nags all of the time, should be included in that list.  The rabbis note that one could divorce such a woman, and so this is not so bad.  However, the rabbis then argue that one might not be able to divorce due to financial or child care concerns.

Next the rabbis give us a list of three groups of people who might die while in conversation: those with intestinal sickness, those in childbirth, and those with edema.  They tell us that this is important to know for weshould prepare shrouds for them in advance.

Although today's daf is only peripherally related to eiruvin, it provided me with numerous interesting stories and ideas about life in the time of our Sages.  It helped me to feel connected with those who came before me on this path of living in Jewish community.