Pesachim 53a, b

The rabbis are discussing halachot of the Sabbatical year, shemita.  For example, can we chop down a palm tree that has stunted grapes over the shemita year?  Until when are we allowed to eat the produce of palm trees, olives, pressed figs, grapes?  Do we wait until a poor person can only collect a quarter-kav of the olives that have fallen on the trunk or branches?  Do we wait until the all fruits have ripened in Gush Chalav, the place where fruits ripen last?  And what is considered 'fruit', anyway?  Is a grape a grape from the time it is a tiny bud? or must we be able to see the seed, or perhaps the liquid, through its skin?   

Rabban Shimon ben Gamliel tells us how to determine which trees and other vegetation will grow well in different locations.  We are told to watch for signs.

A new mishna tells us what livestock can be sold to Gentiles and Jews.  This is an example of what to do about different customs in different places when considering the halachot applying to Pesach.  The mishna continues with eating roasted meat outside of Jerusalem.  Interestingly, a note tells us that we certainly are not allowed to eat roasted goat to commemorate the Paschal lamb.

But does that hold?  The Gemara debates whether or not we are allowed to eat roasted meat - perhaps we should say something to our guests about the meat to ensure that people do not think that it is consecrated.  And in fact, many rabbis agreed that it is permitted to eat even a whole roasted kid on Pesach.  Different customs in different places.

We are introduced to Theodosius of Rome, who is said to have taught customs to Jews in Rome without the sanction of a Torah scholar.  Some rabbis called for his excommunication. The rabbis debate whether or not Theodosius is a great man, a violent man, someone who assisted Torah scholars start businesses, and/or one who taught that we should give our lives before worshipping idols.  Theodosius taught publicly, which suggests that he was a great man.

Another mishna tells us that we should light a lamp on Yom Kippur evening when that is the custom and not when it is not.  But even in the latter case, lamps should be kindled in synagogues, study halls, dark alleyways, and next to the sick.  Because the mishna does not say "in every place", we understand that this practice of lighting is voluntary and not a mishna.

The Gemara begins with a commentary from the Tosefta.  Becasue Rava taught that "Your people are all righteous, the shall inherit the land forever...", we understand that people are always endeavouring to fulfill mitzvot.  In this case, we are talking about sexual relations on Yom Kippur, which are forbidden.  So those who want the lamp believe that light discourages intimacy; those who want the dark believe that darkness discourages intimacy.  Incidentally, Steinsaltz notes that we do indeed light a lamp in deference to Shabbat if Yom Kippur falls on that day.

The daf concludes with a story about Ulla bar Yishmael, an amora and a student of Rabbi Yochanan who delivered words of Torah learning  between Eretz Yisroel and Babylonia.  He was highly regarded in both communities.  In this story, Ulla did not immediately speak when he was annoyed with another rabbi's misquoting regarding saying a blessing over fire burning in a synagogue, fire burning on Shabbat, at havdala, and after Yom Kippur.

Although the rabbis seem to want to share the principle of following the customs of different places, there is also much talk of excommunication or other consequences for those who practice 'incorrectly'.  There is a very delicate balance between allowing different practices in different places - actually sanctioning those differences - and maintaining an unbending set of rules for all Jews, everywhere.  I should be clear that we are not speaking of unambiguous Torah dictates, but of rabbinic rulings.  It is impressive that the rabbis endeavoured to allow minhag; to avoid disputes.