Just before learning a new Mishna, we find the source of a prayer practice that I continue today. Rabbi Yehoshua ben Levi teaches that after we have recited ...b'shomeya tefila, the prayer that ends with 'listens to prayer', we are permitted to pray our own personal prayers for as long as we want. Even if that is as long as the Yom Kippur confessional.
Our new Mishna repeats some of what we were just learning. Rabbi Meir says that we avoid business transactions with Gentiles on their festivals: Kalenda, Saturnalia, Kretisis, the day of the festival of their kings, the birthday and the death day of the king. The rabbis add that any day that involves burning is a day of idol worship and thus business must be avoided. In addition, when a man shaves his head and beard, when he is released from prison, when he returns from the sea, and when he prepares his son's wedding, business should be avoided for that day alone; with that man alone.
After a story is told regarding Adam's interpretation of the shortening days as punishment for his sins - for which he observed a festival for eight days, we learn about with whom we should avoid doing business. The rabbis seem to be concerned about us putting up fences and doing less and less business with Gentile communities. Instead we must be sure that it is only the one person observing a festival or celebration, etc. who is subjected to this disruption.
At the same time, some rabbis note that Jews in exile are considered to be worshipping idols by force. A Gentile's wedding celebration is used as an example - if all of the Jews in town are invited, their kosher food and drink are considered to be tainted by the environment. We are to avoid celebrating with Gentiles for the following year, in case it is related to the wedding and thus idol worship. This sort of teaching encourages Jews to avoid assimilation; to keep to ourselves.
The rabbis explore the origins of the festival of Kretisis, which has to do with a Roman victory at the time of Cleopatra VII (30-31 CE). We learn the rabbis' versions of the history of the Roman Empire including multiple battles with the Greeks. In fact, one story is told of the Roman victory based on intellect. The Greeks are asked which is more valuable - which should stand as a base for the other - between a pearl and a precious stone, a precious stone and an onyx, and an onyx and a Torah scroll. The Greeks see the Torah scroll as most valuable. The Romans say that they have a scroll along with the Jewish people and thus the Greeks should submit to them. The Jews were then protected for 26 years and afterward were subjugated.
The rabbis then tell of the destruction of Jewish existence before the fall of the Temple. The Sanhedrin was dissolved and one would be killed, along with their town, for ordaining judges. We learn that Rabbi Yehuda ben Bava sat between two large mountains in the middle of nowhere - well, between Usha and Shefaram. There he ordained five Elders: Rabbi Meir, Rabbi Yehuda, Rabbi Shimon, Rabbi Yosei, and Rabbi Elazar ben Shammua. Possibly Rabbi Nechemya was also ordained at that time. When the Romans were coming, Rabbi Yehuda ben Bava insisted that the others run, for he would be killed either way. The Romans found him. It is said that he was like a sieve, having been pierced at least 300 times with their spears.
At the end of our daf, the rabbis discuss what these newly ordained judges were able to do. Murder cases should only be heard when there is a Sanhedrin; the consequences are not binding otherwise. Did the judges move from one place to another, hearing all cases? Or were some cases left untried?
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