Eiruvin 61a, b

The rabbis speak about walking from a small city through a large city and vice versa.  They discuss caves, ravines with and without barriers, and differences between desolate and inhabited spaces.

One of the rabbis more interesting discussions is about two ancient towns (in modern Syria), Chamdan and Geder.  Geder is at the top of a hill and Chamdan is at the bottom.  Less interesting to me is the focus on the barrier between the two cities.  Instead, the we learn that the people of Geder are mostly Gentiles and that they often attack or assaut Jews of neighbouring Chamdan.  The rabbis consider that Shabbat might offer opportunity to drink to excess which could lead to heightened violence.

And my questions begin.  Did towns inhabited by Gentiles also observe the laws of Shabbat?  Would they drink on Shabbat evening more than on other evenings?  Were there any Jews in a Gentile town?  How might they fare?  What other precautions were undertaken to address anti-semitic attacks?  Was there really such a thing as anti-semitism when Judaism was one of many cultish religions of the region? Were the Jews of antiquity proselytizing to their neighbours?*  If people of these two towns were hostile toward each other, why did they wish to visit with each other over Shabbat?  And how did these two towns come to exist with their different inhabitants?  How did Jews learn -- and practice -- the halachot suggested in the Talmud when they lived in small, remote towns?

In daf 61a, the rabbis mention that it is frightening to stand at the edge of a ravine without a protective barrier four cubits high.  I would not have imagined that standing by a ravine would be particularly intimidating to our ancestors. As well, we learn that cities without protective barriers are vulnerable to wild animals.  Were all villages protected by walls because of this threat?

I find it fascinating to learn about the more salient fears of the rabbis and their communities.  To understand our fears is to understand how we define safety, security and comfort.  We will do almost anything to keep ourselves 'safe' -- we will create stigma, laws, and entire societal structures.  Perhaps today's daf offers insight beyond what is intended.

*In modern times, Jews do not proselytize (well, except for some who only proselytize to other Jews).