(aka Derech Eretz)The JEWISH SPIRITUAL RENEWAL class list is hosted by Shamash: The Jewish Network a service of Hebrew College/Yeshiva
Shalom my dear Chaverim, Talmidim, v' Rabbanim, friends, students and fellow rabbis:We continue with our exploration into the Talmudic Tractates of Derek Eretz Zuta and Rabbah. (aka Derech Eretz Zuta, aka Derech Eretz Rabbah. As was mentioned, zuta is Aramaic for 'small', and rabbah is 'large'). Remember that Derek Eretz is not about Jewish ritual. It is about how we are to treat one another and what traits of character, middot, we are to try to develop. The lessons are universal and ecumenical.For those new to the class, Baruch ha Ba! Welcome! You can access last week's class at Rabbi Arthur Segal: RABBI ARTHUR SEGAL: JEWISH SPIRITUAL RENEWAL: DEREK ERETZ ZUTA: DON'T JUDGE OR http://rabbiarthursegal.blogspot.com/2010/12/rabbi-arthur-segal-jewish-spiritual_9252.htmlFrom there you will find links to preceding classes in this new series (new as of Simcha Torah, the holiday of rejoicing over the giving and receiving of the Torah, circa 3300 years ago at Sinai), October 2, 2010).So. together we continue:TALMUD BAVLI TRACTATE DEREK
ERETZ ZUTA.
(aka Derech Eretz)CHAPTER I.
Talmud Bavli Tractate Derek Eretz Zuta Verse 1: 2: ''Their (the Sages) thought concerning this world is: ' All that is in this world is of no importance to me, for this world is not mine.' They are occupied in teaching others, and no one can see in their teaching anything wrong. Their questions are to the point and their answers are according to the Law.''
In our preceding classes, from Shabbat Beresheit/[ Sabbath of Genesis] /Simchat Torah, October 2, 2011, with a 4 week break while I was rabbi-ing for Chanukah, out of state, we studied just the first verse. The verse had a list of various middot, traits, and in each class we parsed the text, and learned about one character trait at a time. In today's class, we will start and complete this second verse.
In Aramaic, the language of the Gemora, the rabbinic commentary to the Mishna (Oral Law) the word mammon is used as a descriptive term for worldly things. Not life's necessities , but the over-the-top worldliness that the rabbis saw in excess in ancient Babylon, Greece and Rome, and which they would see today in our 21st century. The rabbis believed that one could not serve God, and be spiritual, while also serving mammon. By serving mammon they meant chasing after wealth. The rabbis were not anti-capitalism. The rabbis eschewed monasticism and vows of poverty, were not fond of the Essenes, and limited the amount of tsaddakah [charity] one could give, so as to not allow someone to make himself poor.
Further, many of our Rabbis were very wealthy, as an example, Judah ha Nasi, (the Prince), of circa 175 CE, who was friends with Caesar Antoninus Pius . But what they are trying to teach us in this verse is that worldly things, especially chasing after them, are not the end all and be all of life. They understood that nothing in this world truly belonged to them. All was a gift, a loan, from God. Nothing was earned without Divine aid, and anything accumulated could be lost, and while they had wealth, they were to share it with others who did not have funds.
As we mentioned in past classes when we studied parts of Talmud Yerushalmi and Talmud Bavli, there was a rivalry amongst the rabbis of Judea and Persia. Below is a short vignette of how the Judean rabbis felt about their more wealthy, and ostentatious, Persian counterparts. It is from Tractate Shabbat 145b, and as we find many times, we see the humorous personalities of our rabbis.
''Rabbi Hiyya bar Abba and Rabbi Assi were sitting before Rabbi Johanan, while Rabbi Johanan was sitting and dozing. Now, Rabbi Hiyya bar Abba asked Rabbi Assi, "Why do the sages in Babylonia dress distinctively?" He answered him: "Because they are not very learned and consequently enhance their status through distinguished costly clothing."
Rabbi Johanan awoke and said to them, "Children! Didn't I teach you the verse: 'Say unto wisdom, Thou art my sister' (Proverbs 7:4): If the matter is as clear to you as the knowledge that your sister is forbidden to you sexually, say it; but if not, be wise enough not to speak."
They said to Rabbi Johanan : "Then tell us, master. Why do the scholars of Babylonia dress distinctively?" And Rabbi Johanan answered: "Because they are not in their original homes since they are now in Babylonian exile. Some say: "In my own town my name is sufficient; away from home, the way I dress indicates my status." ''
While R' Johanan defends his Persian rabbinic colleagues' academics and hermeneutic methodology, he still gives a zetz to their worldly means of dressing.
So while it is fine to work hard and earn money, and even become wealthy, we should not allow ourselves to become deluded by mammon, losing our spirituality and continual conscious contact with the Divine.
The next part of the verse teaches us what a rabbi's main task is: the teaching of others. Talmud Bavli Tractate Pirkei Avot in the very first verse tells us that rabbis, among their 3 major tasks, are to ''establish many talmidim, students.'' It is only a relatively recent occurrence where we see some rabbis weekly on the Bimah, leading prayer services, sitting in board meetings, working on collecting money for building funds, and acting the role of both a tummler (the Master of Ceremonies) and a maitre d' from the Borscht Belt. Few if any of our sages would pass the requirements of a modern rabbinic search committee.
The lesson for each of us is to share what we are best at doing, and not spend our energies on things that others can do.
Further, our rabbis are to teach us correct material. To not do so, is a grave defect for a rabbi, and is one of the definitions of lifnei iver, putting a stumbling block before the blind. For the rest of us who are not rabbis, this part of the verse reminds us that we are to be accurate in information that we convey to another, and of course, not to participate in lashon ha ra, gossip, slander, talking about others, etc.
When we ask questions, we are not to make speeches. We all have been to a Q and A part of someone's lecture, and have had to sit through another's asking a question, which is really a speech of his own, brought on by ego, to show how smart he 'thinks' he is as well. I was guilty of this for years. It is selfish. The Talmud tells us that a jar with one coin can still make a lot of noise. (Bavli Bava Metzia 85b)
Here is a cute exchange noting how to ask a question between father and son from the Kabbalah's Zohar 2:14b: (Note that the father is the traditional author of the Zohar, circa 140 CE) :
''Rabbi Elazar asked Rabbi Shimon bar Yochai, his father, 'Why did the blessed Holy One see fit to send the Israelites down to Egypt?'
He replied, 'Are you asking me one question or two?'
Rabbi Elazar responded, 'I'm asking two questions: Why were they sent into exile, and why down to Egypt?'
Rabbi Shimon answered: 'Actually, the two are connected and become one question.'''
Our words are precious like coins. Use them wisely. My dear friend Rabbi B. Bloom taught me that 'less is more.' Words can hurt and words can heal. Let us strive to only use those that uplift another.
Lastly in keeping one's answers to ''the Law'', we must remember that the Law, Torah, includes both written and oral law, what we call today, the TaNaK, the Talmud, and Midrash, etc. We rabbis need to remember to keep our egos out of our teachings. Our opinions must be labeled as our opinions, and we need to teach our sages' teachings fully on a topic before going off on tangents. Rabbis , as well as all of us, need to remember humility as well as modesty. It would do us well to remember the Talmudic quote :''Rabbi Zeira said in the name of Rava bar Zimna 'If the earlier Sages were the sons of angels, then we are the sons of men; but if the earlier Sages were the sons of men, then we are donkeys.'' [Talmud Bavli Tractate Shabbat 112a.]
We discuss the aspects of this verse of Derek Eretz Zuta through out the majority of chapters in The Handbook to Jewish Spiritual Renewal: A Path of Transformation for the Modern Jew as well as in most chapters of A Spiritual and Ethical Compendium to the Torah and Talmud .
Next class, Baruch ha Shem, we will continue with Derek Eretz Zuta, with the third verse. Thank you for joining me.
For those who want a d'var Torah on Parasha Shemoth fromor http://www.jewishspiritualrenewal.net/index.html#Compendium2
please click on:Rabbi Arthur Segal: RABBI ARTHUR SEGAL: CHUMASH CANDESCENCE: PARASHA SHEMOTH: EXODUS 1:01-6:01 or http://rabbiarthursegal.blogspot.com/2008/02/chumash-candescence-parasha-shemoth.html.Shabbat Shalom :Rabbi Arthur Segal www.jewishspiritualrenewal.org
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