Avoda Zara 5: Praise of G-d Through Torah, Mitzvot, Tzedaka as the Meaning of Life

If G-d knows all things, why do we ever do anything against G-d's will?  Rabbi Yehoshua ben Levi suggests that we made the golden calf to teach sinners that it is always possible to repent.  Rashi adds that the golden calf was a more tempting, less resistible creation, too.  Similar with King David and Bat Sheva - she was an overwhelming temptation, and she (or G-d, through Bat Sheva) taught David that individual repentance is always possible.

The Gemara questions why the sins of our people and of King David were recorded.  Again, this is to teach us all that repentance is possible.  We need to learn both about the repentance of the community (through the communal sin of idol worship) and the repentance of the individual (through the sins of David with Bat Sheva).  

Rabbi Shmuel bar Nachman teaches that David is the one who raised the burnt offering of repentance.  Further, our mitzvot in this world follow us into the next; our sins this world follow us into the next.  Rabbi Elazar says that our actions are tied to us like a dog.  This is why Yosef did not lie with Potifar's wife when she made advances - he did not wish to be with her in the World-to-Come. 

Reish Lakish asserts that our ancestors saved our lives by making the golden calf.  They would have been like angels who do not reproduce.  Then the rabbis argue about reproduction, including the notion that intercourse might have been only for the pleasure of doing that mitzvah.  After receiving Torah at Sinai, though, people were instructed to "return to your tents".  The rabbis interpret this to mean that men should return to their wives and the mitzvah of intercourse.

The Gemara circles around the overarching conversation about why we are here.  We are here, the rabbis say, to live as long as possible and perform as many mitzvot as possible in efforts to honour our Creator.  Perhaps Adam did not appreciate G-d because he did not appreciate the woman provided for him.  Perhaps Moshe did not appreciate G-d's wish to be asked for help because only after forty years did he receive a knowledgeable heart.  Proof texts are provided for all interpretations, of course.  Does this mean that a student cannot truly understand the full intent of the student's rabbi for 40 years?

The Gemara interprets a verse: Happy are Yisrael; when they engage in Torah and chesed, acts of loving-kindness, their yetzer ha'ra, evil inclination, is delivered into their hands but they are not brought into that inclination.  This is a metaphor for "tzedaka and Torah lead to happiness".  

Tana d'vei Eliyahu teaches that we should bear the yoke of Torah like an ox and become like a donkey to bear that burden.  A very negative view of Torah learning and practice.  Interesting that Torah, mitzvot and tzedaka are described both as meritorious, burdensome, and the centre of the meaning of life.

The Gemara turns to our Mishna's statement regarding festivals, where our selling/buying power is eradicated.  The rabbis are sceptical - do we truly suspect one of idolatry for preparing early for a festival?

We are taught that there are four days each year when anyone who sells an animal must tell the buyer if the animal's mother or child was already sold so that thy will not both be slaughtered that day.  These days are those that precede Shemini Atzeret, Pesach, Shavuot and Rosh HaShana.  It is not is not required for the seller to disclose if the mother was sold in the last three days, because people do not proper for festivals that far in advance of the Yom Tov.  Perhaps this is the same for Yom Kippur.  

We learn that one day is enough time to prepare an animal that will be eaten.  If it will be sacrificed, even more than three days of preparation might be required.  30 days before Pesach are set aside to teach the laws of Pesach.  Or, according to one rabbi, only two weeks before Pesach offer enough time to teach these laws.  It takes time to examine animals for even tiny blemishes.

An argument follows regarding the ways that a Gentile might sacrifice as an offering to G-d.  Not nearly as much time would be needed, for different rules apply to the preparation of an animal.  The rabbis question whether or not a Gentile is permitted to offer an animal that is actually missing a limb.  This argument ends our daf.  There is an assertion that an animal being sacrificed should resemble human beings - Noah, who was not visibly a tereifa, or blemished in any way.