Rosh Hashana 4

A spicy daf.

The rabbis discuss why and how the first of Nisan is the New Year for Kings.  Continuing from yesterday's daf, they discuss Cyrus and whether/why he moved from righteousness to corruption.

Perhaps his charitable works are intended to further his own means rather than being for the sake of G-d; for the sake of the World to Come.  But we know that this is not a problem for Jews; why should Gentiles have to have 'good' intentions when giving tzedaka?

Commentary shares some of our Sages' thoughts regarding what makes a person a tzaddik, righteous, and what makes a person pious, a chasid.  We must give charity regularly, with or without the desire for a reward, to fulfill our mitzvot.  When we perform more than the minimal requirements of the mitzvah, we can be called righteous, according to some rabbis.  The Maharal suggests that intention does make a difference. We can be righteous even when we hope for some sort of reward as we give tzedaka - as long as we give for the sake of G-d.  Others tell us that we can be full-fledged righteous people when we give tzedaka according to halacha.  Masechet Avot teaches us about pious people.  To be pious, we must give at a higher level.  Thus an expectation of reward for giving tzedaka is a blemish on a pious person.

Perhaps Cyrus' choice of building the Temple with wood at the bottom rather than the top of the structure is a sign of corruption.  Solomon's Temple was built with wood at the top so that the structure would withstand a fire.  Solomon also plastered over any exposed wood.

One of their arguments about Cyrus involves the placement of a kalbta, a female dog, to the king's right where his shegal, his consort, should be (Nechamia 2:6).  The rabbis imply that the king is uses his dog for sexual purposes.  While reading, I had assumed that a "she-dog" was a euphemism for a prostitute.  However, the rabbis discuss the king's concubines drinking wine; teaching this dog to drink.  They note that the king must have considered his "she-dog" to be as valuable as a consort.

Are the rabbis suggesting that consorts have sexual relations with their kings?  Was this based on rumour, on norms in Gentile societies, or on the first-hand experience of Jews who somehow witnessed this 'difference' in culture?

Next, the rabbis discuss the first of Nisan as the New Year for Festivals.  They explain that when we make a vow, we must not delay in our observance of that vow.  What does it mean to delay?  It is generally understood that we cannot let three Festivals go by in the order of Pesach, Shavuot, Sukkot without fulfilling our vow.  Thus depending on when one takes a vow s/he might have many or few months to fulfill her/his commitment.

The rabbis also look at differences related to burnt-offerings and peace offerings; positive and negative mitzvot.  They question the observance of different Festivals and their relative importance.  To this end, it might be required to remain in Jerusalem overnight following one's offering.  On Sukkot, it may be required to stay in Jerusalem for the full length of the Festival.  The rabbis offer some specific guidance around our practice on the Eighth Day of Assembly, Shemini Atzeret.