Thinking Talmudist Podcast · Rabbi Aryeh Wolbe

You're listening to Rabbi Aryeh Wolbe of TORCH in Houston, Texas. This is the Thinking Talmudist podcast.

Good morning, everybody. It's so wonderful to be here today. What a beautiful day in Houston it is. Today we're going to resume our Talmud studies. We are going to continue the Talmud in Ta'anit. Talmud begins with an incredible story of a great man named Elazar Ish-Birta. Elazar Ish-Birta kad havu chazu le-gaba itzdaqa, whenever the administrators of the charity funds would see him coming,
havu tashu mineh, they would go and hide from him. dekol mai, tehavi gabe yahiv lehu, because if he would encounter them, he would give them whatever he had with him and whatever charity they were collecting for, he would give it. He didn't ask any questions. He would give everything he had. Yom hachadah, one day, hava solik le-shukol le-mizban le-dunya le-barteh. One day he was going to the marketplace to buy the dowry or the trousseau for his daughter before her wedding.
Chazu gaba itzdaqa, the administrators of the charity saw him coming, tashu mineh, they ran away from him, they hid. Ozal virohet basraihu, seeing them running away from him, he went and ran after them and found them. Omr lehu ashbatichu be mayi oskisu. He said to them, I adjure you to tell me for what charity are you now involved with? What are you collecting money for? Amru le bi yassam vi yissamah, they said we're trying to marry off an orphan boy to an orphan girl.
Omr lehen, he said to them havodah, by the service of the temple shehem koyd milibiti, they come before my own daughter. Shokal kol dehava bahadeh, he took all the money that he had with him, vi yaiv lehu, and he gave it to them. Posh le chad zuzoyi, and he left with only one zuz. He was left with only one zuz. Zovan le be yikhite, he went and bought with it some wheat. Ve'asik shadye be akhlava, he brought it home and tossed it into the granary.
Asoyi debissu, his wife came, omr le le barateh, she said to her daughter, my aysi avukh, what did your father bring home? Omr lo, she said, kol ma da aysei, be akhla shadiseh, whatever he brought home, he tossed into the granary. Asiyo le miftah, bava de akhlava, she went to open the door of the granary to see what her husband had brought, khazes akhlava le molya khiteh, and she saw the granary was filled with wheat. Ve'konofka be tzinura de shado,
to the extent that it was coming out through the hinges of the door, there was so much wheat. Lo miftah bava me khiteh, and the door would not even open because the wheat was pressing against it. Ozo barateh lebe midrasha, his daughter went to the house of study, omr le, she said to her father, bo ure'e ma'asol kha ohav kha, come and see what the one who loves you did for you, referring to Hashem. Omar allah, he said to her, ho'avodo by the service of the temple,
harei hein hagdesh oleich, their consecrated property. I'm meaning I'm not going to benefit from this property at all, from this grain. Ve'ein loch bo'hen elo k'echod me'ani ha'yisorol, and you have no more share in it than any other poor person in Israel. Okay, what was going on here? He gave away everything he had. He gave away everything he had. So what, how did Hashem reward him? Hashem rewarded him that the little grain that he brought
from the marketplace with the one zuz he had left, with the one dollar he had left, just expanded and expanded to the point where it was just over, the whole granary was full with that wheat. Unbelievable blessing, he says I don't want it. Now what's going on here? What's really happening here? Why is he putting this orphan wedding before his own daughter? So there's a very important aspect of charity that we need to talk about and that is for a person to be selfless.
When a person is able to see the need of another person, when a person is able to see that the other person has a need and it becomes greater to him in his eyes than his own need, it's the highest level possible. That's the highest level. That's being godlike. Where it's like almost to a floor. The halacha says you have to be careful. A person shouldn't be giving away more than a certain amount of his possessions to charity. Right, more than a third is considered reckless.
Give more than a third of your wealth, you're considered reckless. Why? Because you're not gonna have anything left for yourself. Get him giving away a third. Here this guy gave everything, 98%, 99%. But he saw the need, he was genuine. Our sages tell us that if someone is on such a high level of their relationship with God, they can even give away everything. They can even give away everything. That's the uniqueness of someone who's at such a high level. Ordinary people, not more than a third.
Not more than a third. So here, he didn't want to even benefit from the reward that he was getting. Says the sums, the sums that he gave exceeded the limited, the limits set by our sages on charitable expenditures and left him impoverished. The charity collectors therefore avoided him whenever possible so as not to reduce him and his family to total poverty. But why would Al-Azhar violate the enactment made by Ushah that one should not donate more than a fifth of his possessions to charity?
Some answer that the Gemara cited, cites an opinion that there was no such formal enactment and that Al-Azhar and Al-Azhar followed this opinion. Others answer that Al-Azhar lived before the enactment of Ushah was legislated and therefore he was able to give more. So and now when he says by the temple service, this was a an expression used for an oath. I don't know why but it's not an issue that we find today. No one's running, at least that hasn't happened to me yet.
Hasn't happened to me yet where someone would give you everything they have. Right? Usually, typically, people give an amount that they still have reserves. But to give everything they have is very, very rare to find someone like this. So if you remember a few weeks ago, we discussed people having rain, praying for rain, not having rain and praying for rain and the rain coming. Why does rain get intermingled with the story here of charity? Right? Why does rain mix with charity? Because all of our livelihood is
the blessing of rain. If we don't have rain, we don't have food. We don't have food, we have no life. Right? We're done. We're toast. So it's vital and important. That's why we pray in our Amida every day. We have the prayer of Baruch Aleinu in our Amida. Baruch Aleinu Hashem, bless on our behalf, O Hashem, our God, this year and all its kinds of crops for the good, and now because it's wintertime still, we say and give dew and rain for a blessing
on the face of the earth, and satisfy us from your bounty, and bless our year like the best of years. Baruch Atah Hashem, who blesses the years. What are we asking for? We're asking for rain. But what else are we asking for? For our livelihood. Our livelihood and our rain is very, very closely connected. And even in an economy like today, in the world that we're living in today, where we don't really see that, we don't really see that dependence on our
agriculture. We don't see it in that way. But as we've seen many times in the past decade, when there was a crisis, whether it be COVID, whether it be in Texas, when there's a report of a oncoming weather situation, you see people run to the store and buy out the stores, and there's nothing left. They say there's about a five-day supply five-day supply of food in every city. Five days, that's it.
We're heavily dependent on rain for our success. We have to recognize why is that important for us to recognize? Who brings the rain? Hashem brings the rain. Hashem is the one who gives us success in every one of our endeavors. And when we have livelihoods, we have to recognize that it's a gift from Hashem. Hashem is the one who gives and sustains. And it's fundamental for us to recognize this every day in our prayers. Remember, your success, your blessing, your livelihood comes from Hashem.
And that's the blessing of Baruch Haleinu. And that's the connection between rain and our livelihood. So now the Gemara continues back with the rain. The Gemara now relates a series of stories concerning fasts that were decreed by various great people for the lack of rain. Rabbi Yehuda Nesiah, who is Rabbi Yehuda Nesiah? Rabbi Yehuda Hanasi, the great Judah the Prince, the leader of the Jewish people. Gozar Tannisi, he decreed a fast over the lack of rain. Boyi Rachameh V'lo Osso Mitro, he prayed for mercy,
but the rains did not come. He prayed for mercy, but the rains did not come. Omar, he said, Kamo iko mishmul ha-ramasi li Yehuda ben Gamliel. See how much of a difference there is between shmul, the Ramathi, and Yehuda ben Gamliel. Oy loy le-dor shekein nitka. Woe is to the generation that has been put in such a state. Oy loy le-mi she'ol so b'yamav kach. And woe to him in whose days such a thing has occurred. Holash, Yehuda Hanasi became dejected, V'osso Mitro, and
the rains came. He tried to pray for the rain, and it didn't, it didn't, it didn't respond, but when he was in such agony and such pain for this, it started raining. Say to say that humility is essential to the acceptance of prayer. As stated in Scripture, Leiv nishbar v'nitke, Elohim lo sivze. A broken, a heart broken and humbled, O God, you will not despise. Thus, the distress felt by Yehuda Nesiah
over the great decline of the generation and their leadership since the days of the Prophet Shmuel was sufficient to bring about a favorable response to a, to the prayer. For this reason, we learned above, that the ashes were placed by others on the heads of the Nasi and the chief of the court. They had such a great power, that such a great recognition, such a great humility, and that it's, that in itself brought about the rain. The Gemara now continues.
Having just recounted a story regarding a fast proclaimed by the Nasi, the leader of the Jewish people, the Gemara now teaches a law based on the right of the Nasi to declare a fast. What right does he have to do that? Debei Nesiah gozer ta'anisa, the court of the Nasi, decreed a fast. V'lo od'in hu v'lo reb'yochanan v'lo resh'lokash. Right, but no one informed Reb' Yochanan resh'lokash of this. L'tzafra od'in hu, in the morning they were informed that the court of the Nasi, the leader,
had yesterday proclaimed this day a fast. Am'r le'r resh'lokash, Reb' Yochanan resh'lokash said to Reb' Yochanan, ha'lol kabilna alon mi'urta. But we did not accept this fast upon ourselves yesterday evening. Now what, why, why do they say this? Because in order for a person to have a fast declared upon them, the day before, they need to accept that the following day will be a fast. Am'r le', he answered him, an'an basra'yu g'ro'rinan. We have drawn after them, meaning we rely on the court of the Nasi, as
the leadership of the community, and follow their lead. Their declaration of a fast is effective even for us, and it is deemed as if we ourselves undertook a fast at the proper time yesterday. Alternatively, since the Nasi has the power to proclaim a public fast, everyone in the community is obligated to follow his order, and the fast is valid without a formal expression of acceptance. So just the fact that the Besdin declares a fast for the community, it's now it falls, that responsibility, that
calling of the fast applies to everyone in the community. The Gemara relates another story concerning a fast proclaimed by the court of Rabbi Huda Nasi. The Bey Nisi of Gazer Ta'anisa once, the court of the Nasi, decreed a fast for Loas and Mitra, but the rains did not come. Now why did they fast? To awaken the heavens. Repentance, Teshuvah, to fast means we are limiting our physical pursuits and allowing our spiritual capacity to connect on a higher level. Tanalehu Oshaya z'ira
demin chavrayo, in response, Oshaya, the youngest of the colleagues in the yeshiva, quoted to them the teaching of the braiso, and he said in regard to the following verse, v'hoya im me'einei ho'eidoh ne'so ne'seso l'shgogo, if it should happen that it was hidden from the eyes of the congregation and done in error, what does that mean? The verse uses the expression eyes of the congregation to refer to the Sanhedrin, the leadership of the people. They are the eyes of the people
giving rise to the following analogy, masha l'kalah, it is comparable to a bride-to-be shehi beveis shehi beveis ovi, or that she is still in her father's house, kol zman she'ei ne'el yofos, as long as her eyes are calmly, ein kol gufot tzvichabdikah, the rest of her body need not be checked. Right? It can be assumed that the rest of her body is also healthy. If her eyes are healthy, the rest of her body. Were she suffering from some illness or defect,
some sign of her distress would be evident in her eyes. Powerful thing. See this? The power of eyes. You can see a person in their eyes. You can see a person in their eyes. The health, by the way, I once went to a nephrologist. I went to a nephrologist and he said, okay, I'm gonna take a look at your kidneys. Pulls out a flashlight and looks at my eyes. Like, that's not my kidneys. Last I checked, that's my eyes. He says, I know, but your eyes tell me everything
I need to know about your kidneys. The Gomorrah says this 2,000 years ago, telling you the health of a person. Over here, it's referring to a bride. For eyes, her eyes are healthy, the rest of her body is guaranteed to be healthy as well. Okay, you can. As long as her eyes are healthy, the rest of her body need not be checked. A nail to root eyes, however, if her eyes are weak,
kol gufa tzucha b'dikot, then her entire body needs to be checked. Similarly, if the leadership of the people is found to be worthy, the deeds of the populace are not so carefully scrutinized. Since the continued lack of rain is evidence of divine displeasure with the people, it is also evidence of the unworthy leadership. The Nasi's court did not take kindly to this reproach and sought to punish Oshaya. Osu avodeh, the Nasi's servants came, veramu lei sudra b'tzavoreh, and through a
kerchief around Oshaya's neck, v'ko mitzavoreh, and began hurting him. Omru l'hu b'nei mosei. The people of his place came to the aid of Oshaya and said to the leadership's guards, the agents, shavke, leave him, let him alone, leave him be. Deho nami mitzavoreh, because he harasses us with his reproaches as well. Kev in the chazinon dekol mili l'shum shamayim, and since we see that his actions are meant only for the sake of heaven, he's not doing it to hurt, to insult,
he's doing it because he really feels a connection with the heavens, and he's revealing what what he feels. Lo amri lei midei v'shavkinon lei, we no longer say anything to him and let him be, just let him be. Asun nami shavkuhu, you too should therefore leave him alone, and don't don't take heed to his words, meaning you can take a lesson. This is an important thing, a person don't kill the messenger. All right, don't kill the messenger. The messenger sends a message. It's a sealed
message from the Almighty. The Almighty is sending this message through this messenger. So the Gemara now relates another story about the Nasi's prayer for rain that was not immediately answered. Rebbe Gozar Tannisa, Rebbe decreed a fast, v'lo osamitra, and it did not rain. They declared a fast because it wasn't raining. They fasted, and it still didn't rain. Nochis kamei ilfa, ilfa then went down before the ark in Rebbe's presence to lead the prayer. V'amri lo Rebbe ilfa, and some called him Rebbe ilfa,
who went down to lead the prayers. Amar mashiv v'ruach, he said, he who makes the wind blow, v'noshav zikah, and what happened? The wind blew. Umar yadagashem, and when he said, and he makes the rain fall, v'osamitra, the rain came. Amar lehi, Rebbe said to him, Mai avadach, what do you do? Meaning, in what merit do you have that your prayers are answered so quickly? Amar lehi, he said to him, doyer no b'kusto d'chikah, I live in a poverty-stricken village. D'leis b'chamra l'kiddush v'avdalto,
which lacks wine for Kiddush and Avdolah. I don't have, we don't even have wine. Torachna v'osayna chamra l'kiddush v'avdolah, I therefore exert myself to bring wine for Kiddush and Avdolah, and recite Kiddush and Avdolah for them over the wine. Umafekna lehu yidei choivasayu, and I thereby, therefore, thereby discharge their obligation for this mitzvah, because I have them in mind. And this is my merit. This incident should not be understood as a reflection of Rebbe's lack of merit. Rebbe's humility and piety
were legend and unequaled after his time. The rains came as a result of someone else's merit rather than his. Only because Rebbe's great, because Rebbe's great merit was not needed to bring an end to the drought, and it thus came about in the merit of a different righteous person. The Gemara above cited a number of examples of this pattern. Okay, we see, we do see that there were simple people who have great power. Sometimes we don't understand how the person we don't realize is the greatest person,
is the simplest person, sitting in the back, is the greatest. I remember growing up in Muncie, New York, and once at a wedding we had a very interesting group of people that lived on our block, very interesting neighbors, very righteous, special people, good people. So at one of the weddings there was a man who asked the person sitting next to him, as the photographer was coming to their table,
to take a picture of the whole group at the table at the wedding, you know, they go table to table, he goes to the person next to him, he says, can I borrow your hat? This person never wore a hat. He says, can I borrow your hat? Takes the hat and puts it over his eyes so that the camera does not see him. Very interesting. So after the photographer was done, he gives back the hat to the person sitting next to him. Asked him what's going on?
Why did you do that? He said, this photographer was the photographer by my son's wedding and when we were ordering our photos from the wedding, we were selecting our photos, he declared bankruptcy. He declared bankruptcy and we never got our photos from the wedding. He said, I assume that he's now working for a different photographer and he's probably gonna be humiliated if he sees me at this wedding. He's gonna be so embarrassed. I didn't want him to see me, so I covered my face.
Do you understand what happened here? Here's a guy who gave the money for the photography, the guy declared bankruptcy, he lost out and he's yet cautious. He doesn't want to embarrass the photographer. That's called a person of greatness and this guy was the simple guy in the shul. This guy was the simple guy, not a guy who's with the long big beard, with a big hat, with this. No, none of it. Simplest guy. Sometimes the simplest people are the most holy,
the most righteous. I know this. How do I know the story? Because I heard it from the rabbi who gave him the hat. The rabbi was sitting next to him. He says, you have no idea who this guy is. This guy is what we call a holy person. Sometimes people underestimate their greatness. People are simple people. They like to keep it simple. No, no, no. Hashem recognizes the greatness of every person and
sometimes the people who seem to be the simplest of people are the ones who have the greatest merit. God may not listen to the fast of the many. He may not listen to the prayers of the righteous. He listens to the prayer of the simple people. We all, our Torah tells us, be simple with God. Don't overcomplicate your relationship with God. Be simple. The power is unbelievable. The Gemara now continues. Okay. So another thing, another important thing about the wine for Kiddush and Avdolah.
Very important. I want to share with you a story. I have a friend of mine who was struggling for many years to have a baby for his wife to get pregnant. They tried many, many treatments. They were doing many, many things, going to rabbis to get blessings. So I heard after Abraham Kanievsky, the great rabbi from Bnei Brak, after he passed away, there were many stories that came out of people who asked him for a blessing to have children. They were having
difficulty having children. And he would ask them the same question. What do you make Avdolah on? What do you recite Avdolah on? And one after another they were all saying grape juice. He says, well, you know that the Talmud says that anyone who recites Avdolah on wine is guaranteed to have children who are righteous Torah scholars. He said in that promises that they have children. And one after the other they started reciting Avdolah on wine, not grape juice.
And one after another they started having babies. Nine months later another baby. It's unbelievable. So I went over to my friend very gently and I said to him, you know, maybe you should try this. Maybe you recite Avdolah on wine. She says to me, I can't. I'm a recovering alcoholic. I can no longer drink wine. So I said, so then come to me. Come to me at the end of every Shabbos and I'll have you in mind with my wine.
And a few months later his wife was pregnant and had a baby. And they still come every single Saturday night for Avdolah. And I feel like it's a a great joy, a great simcha, a great celebration every week. And they come for Avdolah. Avdolah is an amazingly powerful thing where we separate between the holy and the mundane. The holy day of Shabbos. How do we do that? We celebrate it with wine. Specifically wine. I don't understand why.
But the Talmud says that if you do it specifically over wine, not other drinks, you can fulfill the Avdolah with any beverage that is a respectable beverage of the generation. You can even make it on coffee. You can make it on beer. You can make it on grape juice. You can make it on any any drink of which is considered a chamar medina. A recognized beverage. Except for water. Talmud says wine. Wine you're guaranteed a a blessing, a special blessing.
Any wine, sweet wine, dry wine, don't make a difference. White wine, red wine, pink wine, don't make a difference. It really doesn't make a difference. Wine. That's an unbelievably powerful thing. And when here he says that he would worry to make Avdolah for the entire community because they were so poor, he would go out of his way to make Kiddush and Avdolah over wine. And the truth is that since hearing that story, I don't think I've ever
made Kiddush on grape juice since then. Since hearing the story about Reb Chaim Kinievski, I want the privilege. It's a freebie. It's a freebie. All we need to do is make Kiddush and Avdolah on wine. We have a tremendous, a tremendous blessing coming our way, God willing. Okay, now the Gemara relates another incident similar to the last. Rav ikla leahu aso. Rav came to a certain place which was experiencing a drought. Gozar tannisav lo osa mitra. He declared a fast.
He decreed a fast on the community, but the rains did not come. Noch iz kamei shlichu detzur ba. The shlich tzibur, the one who leads the services, went down before the ark in Rav's presence to lead the prayers. Omer ma shivurach. He said ma shivurach, v'nosh avzikah. And he said ma shivurach. He makes the wind blow and the wind blew. Omer ma shivurach, v'nosh avzikah. And when he said he makes the rain fall, osa mitra. It started raining.
Omer leahu said, mai av oivodach, what do you do? In what merit did you have your prayers responded to so quickly? Omer leahu said, mikre dardikih ano. He says I am a teacher of small school children. Umikre no levnei aniye kivnei atire. And I teach the children of the poor as well as I teach the children of the rich. V'chol dolo ef shalei. And anyone who cannot afford to pay me, lo shakil liminei midi.
I don't take any money from them. They can't afford it. I don't take anything from them. V'islei piro de kavrei. Moreover, I own fish ponds. V'chol man de poshah. And any child who rebels and refuses to study, mishachadin olehu minaihu. I bribe them with some of my fish. Umisadrin oleh. And I arrange matters for them. Umafaisin oleh. And I appease them. Ad osi vikari. Until he is ready to come and study. So here this teacher, a
Rebbe in school, right? Those who are wealthy, those who are poor, he teaches them exactly the same way. Those who can't afford it, he doesn't take money from them. Those who don't behave, he bribes them. Which is an important teaching, by the way, in how to educate our children. Sometimes you need to bribe your children. Like, you know how much I pay Mark to come here every day? Right? I have to bribe him. You gotta bribe your children to come to learn.
Baruch Hashem. You have to bribe your children. That doesn't mean necessarily bribing them with money, but to bribe them to make it exciting for them. To motivate them. To energize them so that they want to come and so they want to learn. Today I find that many children, I was, I did a very very long class last night. It was over two and a half hours in my Israeli Hebrew parenting class. And one of the fathers there says, I don't know what you're talking
about. Why do I have to love the kid and be nice to the kid? And then he says, I grew up with this. Where if I didn't do what my dad wanted, boom! Right? He says, why can't we educate our children like that today? I said, because it's a different generation. It's a different generation. It doesn't work with this generation. It doesn't work. It's a different culture. Maybe in Iran it used to work when they still had hands. Right? But it doesn't work today. It doesn't work today.
That's not the way the generation is, it's not where the generation is at. We need to educate with love. Our children today are being educated by very well-trained educators. The rabbis today are very well-trained rabbis. Where they're finding ways. My son is in a yeshiva here in Houston, the Mesifta. Phenomenal yeshiva. Every week they have some special program that they're doing with the guys. Whoever shows up on time for davening and learns nicely and whatever, you know, they'll
take him ice skating, they'll take him to a special something, to bowling, to whatever it may be. They're keeping the motivation. Keeping the motivation. And now we need to do that for our children. To just think, sit down and read because I said so. That doesn't work like that anymore. It's very important. The Gemara now recounts another story of a prayer for rain that was not initially answered. Take Nachman. Take him. And throw him down from the top of the wall to the ground. He became dejected.
And the rain came along. Another incident along these lines. He prayed for mercy and the rains did not come. They said to him. But when Rabbi Yehuda decreed a fast, the rains did come. Why are your prayers not as effective? He says, what should I do? If it's because of the study of Torah, which was greater under Rabbi Yehuda. We are in fact superior to them in this regard. Because in the years of, in the time of Rabbi Yehuda. It was in the order of Nizikin.
But we are well versed in all the six orders of the Mishnah. Moreover, when Rabbi Yehuda would reach matters relating to Uktsin. Such as Uktsin, which literally means stems. Only food that is edible to humans is susceptible to impurity. To spiritual impurity, to Tumah. However, even the inedible stems of a fruit and vegetables are also susceptible to Tumah. To impurity in many cases. Furthermore, not only are they susceptible to ritual impurity. But they serve as conduits to convey Tumah to the entire fruit.
When they do and do not convey Tumah is the subject of the whole entire tractate. If a woman is preserving a vegetable in a pot. And others say it was this Mishnah. Olives that one preserves together with their leaves are pure. I see here a need for the penetrating analysis of Rav and Shmuel. He says, whereas we teach tractate Uktsin in 13 different schools in the city. Yet, when Rav Yehuda would remove one shoe as a sign of affliction, Asi Mitre would rain right away.
And we are crying all day in prayer. And G-d is not paying attention to us. And it's not raining. If it is because of my deeds. Then if there is anyone who saw me do anything improper, let him come forth and say it. What will the leaders of the generation do? If the people of their generation do not appear favorably in the eyes of G-d. So it's not only the leader. It's also the generation.
See he says, if anyone found me do anything, anything that was improper. Please stand up and tell me. Please raise your awareness of what you know that I've done that was improper. However, if you don't know that. Because I don't think I've done anything improper. It must be that the generation is not worthy. It means it's not only the rabbis. It's who they represent that is significant. Okay, my dear friends. This concludes today's episode of the Thinking Talmudist. G-d wants humility more than anything.
Humility means I recognize my place. Where G-d is the king of the universe and I'm not. My grandfather would say, what is arrogance? Arrogance basically is somebody wants to take G-d off his throne and sit in his place. I can handle this. I can do this. Me, me, me, me, me. It's all about me. I'm the king of the universe. It's a problem. My dear friends, have an amazing Shabbos. Thank you so much.

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