Teaching Talmudic Teaching Talmudic Passages Passages

Concerning Non-Concerning Non-JewsJews

Rabbi Yaakov BielerRabbi Yaakov Bieler

“Teaching Rabbinic Literature:“Teaching Rabbinic Literature:Bridging Scholarship and Pedagogy”Bridging Scholarship and Pedagogy”

Brandeis U.Brandeis U.1/28/081/28/08

What a Talmud teacher who is a What a Talmud teacher who is a reflective practitioner must reflective practitioner must constantly ask him/herself:constantly ask him/herself:

Questions independent of my specific subject Questions independent of my specific subject matter: matter:

How can I better prepare the subject matter to How can I better prepare the subject matter to understand it on a level that will be best suited for understand it on a level that will be best suited for my students?my students?

How effective is my pedagogy and what can I do to How effective is my pedagogy and what can I do to improve my presentation and the level of student improve my presentation and the level of student engagement in my classes?engagement in my classes?

How can I become more conversant with the latest How can I become more conversant with the latest developments in education and technology?developments in education and technology?

Questions for the Orthodox Questions for the Orthodox reflective practitioner specific reflective practitioner specific

to teaching Talmud in an to teaching Talmud in an Orthodox setting:Orthodox setting:

How can I influence my students to How can I influence my students to become life-long Talmud students?become life-long Talmud students?

What effect is my teaching What effect is my teaching having upon them religiously, having upon them religiously, spiritually, ethically?spiritually, ethically?

Modern Orthodox students’ and Modern Orthodox students’ and their parents’ overt educational their parents’ overt educational

and religious expectations and religious expectations from Talmud study:from Talmud study:

Master the subject matter, as in the case of any Master the subject matter, as in the case of any other discipline that is being studied. other discipline that is being studied.

Determine how Jewish tradition delineates the Determine how Jewish tradition delineates the manner in which observant individuals are to manner in which observant individuals are to conduct themselves.conduct themselves.

Define general moral standards of behavior.Define general moral standards of behavior.

Compare general society’s approach to various Compare general society’s approach to various situations with that of Jewish tradition.situations with that of Jewish tradition.

MO students’ unarticulated MO students’ unarticulated expectations from their Talmud expectations from their Talmud

study:study:

Are these values, behaviors that I see Are these values, behaviors that I see discussed in the Talmud such that I wish discussed in the Talmud such that I wish to internalize them and make them an to internalize them and make them an intrinsic part of myself? intrinsic part of myself? If notIf not……

Are ChaZaL’s views compatible with and Are ChaZaL’s views compatible with and appropriate for the world of today? appropriate for the world of today? If If notnot……

If these are the actual cornerstones of Jewish If these are the actual cornerstones of Jewish tradition, and I am having difficulty tradition, and I am having difficulty accepting/understanding/respecting them, how accepting/understanding/respecting them, how does this affect how I feel about religious does this affect how I feel about religious observance in general? observance in general? Does my learning Does my learning paradoxically drive me away from a life of paradoxically drive me away from a life of commitment?commitment?

If my teacher is, in my opinion, If my teacher is, in my opinion, rationalizing/insensitively promulgating these rationalizing/insensitively promulgating these views which I find reprehensible, views which I find reprehensible, to what to what extent can I ever take seriously what s/he extent can I ever take seriously what s/he teaches in other areas?teaches in other areas?

Rabbinic statements that should Rabbinic statements that should give all teachers* of Tora pause give all teachers* of Tora pause

and warn us that our teaching can and warn us that our teaching can go terribly wrong:go terribly wrong:

יומא דף עב עמוד ביומא דף עב עמוד ב

אמר רבי יהושע בן לוי: מאי דכתיב )דברים ד( "וזאת התורה אשר שם משה", זכה - אמר רבי יהושע בן לוי: מאי דכתיב )דברים ד( "וזאת התורה אשר שם משה", זכה - סם מיתהסם מיתה, לא זכה - נעשית לו , לא זכה - נעשית לו סם חייםסם חייםנעשית לו נעשית לו . .

סמא דמותאסמא דמותא, דלא אומן לה - , דלא אומן לה - סמא דחייאסמא דחייאוהיינו דאמר רבא: דאומן לה - והיינו דאמר רבא: דאומן לה - . .

אמר רבי שמואל בר נחמני: רבי יונתן רמי, כתיב )תהלים יט( "פקודי ה' ישרים משמחי אמר רבי שמואל בר נחמני: רבי יונתן רמי, כתיב )תהלים יט( "פקודי ה' ישרים משמחי צורפתוצורפתו, לא זכה - , לא זכה - משמחתומשמחתולב" וכתיב )תהלים יח( "אמרת ה' צרופה", זכה - לב" וכתיב )תהלים יח( "אמרת ה' צרופה", זכה - . .

צורפתוצורפתו, לא זכה - , לא זכה - צורפתו לחייםצורפתו לחייםריש לקיש אמר: מגופיה דקרא נפקא, זכה - ריש לקיש אמר: מגופיה דקרא נפקא, זכה - ..למיתהלמיתה

*Included in a Tora teacher’s “Hippocratic Oath”.*Included in a Tora teacher’s “Hippocratic Oath”.

Yoma 72bYoma 72b

R. Yehoshau b. Levi said: What is the meaning of R. Yehoshau b. Levi said: What is the meaning of the verse, (Devarim 4:44) “And this is the law the verse, (Devarim 4:44) “And this is the law which Moshe which Moshe ''שםשם'' before the Children of Israel”? before the Children of Israel”? If he is meritorious, it becomes for him a If he is meritorious, it becomes for him a ''סםסם'' ((medicinemedicine) ) ofof lifelife; if not a ; if not a deadly poisondeadly poison..

That is what Rava meant when he said: If he uses That is what Rava meant when he said: If he uses it the right way, it is a it the right way, it is a medicine of lifemedicine of life unto unto him; he who does not use it the right way, it is a him; he who does not use it the right way, it is a deadly poisondeadly poison..

Rabbinic statements that should Rabbinic statements that should give all teachers* of Tora pause:give all teachers* of Tora pause:

In what manner can Tora In what manner can Tora (including Talmud) learning prove (including Talmud) learning prove

“spiritually lethal”?“spiritually lethal”?

Students find dealng with the text so difficult and/or Students find dealng with the text so difficult and/or unsatisfying that they are discouraged from engaging unsatisfying that they are discouraged from engaging in such study once they no longer have to do so. in such study once they no longer have to do so.

Some topics, comments provide religious justification Some topics, comments provide religious justification for what the student considers immoral behavior, for what the student considers immoral behavior, which is disillusioning and possibly deeply alienating.which is disillusioning and possibly deeply alienating.

A particular Talmudic discussion might sometimes A particular Talmudic discussion might sometimes shine upon at least some members of ChaZaL, as well shine upon at least some members of ChaZaL, as well as teachers attempting to justify such views, an as teachers attempting to justify such views, an unflattering light re their sophistication, open-unflattering light re their sophistication, open-mindedness, humanity, sensitivity.mindedness, humanity, sensitivity.

3 examples of Talmudic passages that 3 examples of Talmudic passages that challenge contemporary values of challenge contemporary values of fairness and respect and therefore fairness and respect and therefore

potentially bring students to the brink potentially bring students to the brink of crisis:of crisis:

II

יבמות דף מז עמוד ביבמות דף מז עמוד בספחתספחתים לישראל כים לישראל כגרגרדא"ר חלבו: קשים דא"ר חלבו: קשים , ,

"כי ירחם יקוק את יעקב ובחר עוד "כי ירחם יקוק את יעקב ובחר עוד דכתיב: )ישעיהו יד:א(דכתיב: )ישעיהו יד:א( נספחונספחו עליהם ו עליהם וגרגרבישראל והניחם על אדמתם ונלוה הבישראל והניחם על אדמתם ונלוה ה

":":על בית יעקבעל בית יעקב

II

Yevamot 47bYevamot 47b

Said R. Chelbo: “Said R. Chelbo: “GeirimGeirim” (converts) are as difficult for the” (converts) are as difficult for theJewish people as “Jewish people as “SapachatSapachat” (a form or Tzora’at, skin” (a form or Tzora’at, skindisease), as it is written, (Yeshayahu 14:1) “For God willdisease), as it is written, (Yeshayahu 14:1) “For God willhave Mercy on Jacob and will yet Choose Israel and placehave Mercy on Jacob and will yet Choose Israel and placethem in their own land, and the ‘them in their own land, and the ‘GerGer’ will be joined to’ will be joined tothem ‘them ‘VeNispechuVeNispechu’ (and they will cleave) to the house of’ (and they will cleave) to the house ofJacob.”Jacob.”

IIII

משנה מסכת סוטה פרק גמשנה מסכת סוטה פרק ג

...... כאילו כאילו תורהתורה בתובתורבי אליעזר אומר כל המלמד רבי אליעזר אומר כל המלמד תפלותתפלותלומדה לומדה

רבי יהושע אומר רוצה אשה בקב ותפלות רבי יהושע אומר רוצה אשה בקב ותפלות ......מתשעה קבין ופרישותמתשעה קבין ופרישות

IIII

Sota 3:4Sota 3:4

R. Eliezer says: Whomever teaches his R. Eliezer says: Whomever teaches his daughterdaughterToraTora, it is as if he has taught her , it is as if he has taught her immoral immoral

mattersmatters. .

R. Yehoshua says: A woman would prefer a R. Yehoshua says: A woman would prefer a small amountsmall amount

(of food) accompanied by immorality, over nine (of food) accompanied by immorality, over nine times astimes as

much food without immorality.much food without immorality.

IIIIII

בבא קמא דף קיג עמוד אבבא קמא דף קיג עמוד אדתניא: ישראל וכנעני אנס שבאו לדין, אם אתה יכול דתניא: ישראל וכנעני אנס שבאו לדין, אם אתה יכול לזכהו בדיני ישראל - זכהו ואמור לו: כך דינינו, בדיני לזכהו בדיני ישראל - זכהו ואמור לו: כך דינינו, בדיני

באין באין כנענים - זכהו ואמור לו: כך דינכם, ואם לאו - כנענים - זכהו ואמור לו: כך דינכם, ואם לאו - , דברי ר' ישמעאל, דברי ר' ישמעאלעליו בעקיפיןעליו בעקיפין ; ;

. . קידוש השםקידוש השםר"ע אומר: אין באין עליו בעקיפין, מפני ר"ע אומר: אין באין עליו בעקיפין, מפני ור"ע, טעמא דאיכא קידוש השם, הא ליכא קידוש ור"ע, טעמא דאיכא קידוש השם, הא ליכא קידוש

,,השם - באיןהשם - באין

IIIIII

Baba Kama 113aBaba Kama 113a

When a suit arises between a Jew and a strong-armed non-Jew, ifWhen a suit arises between a Jew and a strong-armed non-Jew, ifyou can acquit the former according to Jewish law, you do so and say, “this is you can acquit the former according to Jewish law, you do so and say, “this is

ourourlaw.” If you can acquit the former by the laws of the non-Jews, you do so andlaw.” If you can acquit the former by the laws of the non-Jews, you do so andsay, “This is your law.” And if these things cannot be done, then say, “This is your law.” And if these things cannot be done, then we resort towe resort tosubterfuges to defeat himsubterfuges to defeat him. This is the view of R. Yishmael.. This is the view of R. Yishmael.

But R. Akiva said we should not attempt subterfuges because of But R. Akiva said we should not attempt subterfuges because of SanctifyingSanctifyingGod’s NameGod’s Name. .

Now according to R. Akiva, the whole reason appears to be the Sanctification Now according to R. Akiva, the whole reason appears to be the Sanctification ofof

God’s Name; but if there were no infringement of the Sanctification of God’sGod’s Name; but if there were no infringement of the Sanctification of God’sName, we could resort to subterfuges…Name, we could resort to subterfuges…

Why, within the context of Why, within the context of studying Talmud, present Rabbinic studying Talmud, present Rabbinic

views concerning non-Jews?views concerning non-Jews?A A globalglobal perspective: perspective: ……The assumption that an integrative approach must be The assumption that an integrative approach must be

pursued with respect to Judaic and general studies, is pursued with respect to Judaic and general studies, is predicated upon the acceptance by the Modern Orthodox predicated upon the acceptance by the Modern Orthodox Jew that he is meant to serve a role not only in his Jew that he is meant to serve a role not only in his immediate Jewish community, or even within the broader immediate Jewish community, or even within the broader Jewish society, but in the world at large as well…Jewish society, but in the world at large as well…

Our spiritual heritage charges us, the biological and/or Our spiritual heritage charges us, the biological and/or spiritual descendents of Adam, Noach and Avraham, to not spiritual descendents of Adam, Noach and Avraham, to not only be concerned with our own personal survival and only be concerned with our own personal survival and preservation of our particular religious tradition, but also to preservation of our particular religious tradition, but also to be involved in and contribute positively to the welfare of be involved in and contribute positively to the welfare of the world at large... the world at large...

http:my.mli.org.il/visions/articles/Newsletter/open/Bieler.http:my.mli.org.il/visions/articles/Newsletter/open/Bieler. pdf pdf

http://www.lookstein.org/articles/bieler_racism.pdfhttp://www.lookstein.org/articles/bieler_racism.pdf

Why, within the context of Why, within the context of studying Talmud, present Rabbinic studying Talmud, present Rabbinic

views concerning non-Jews?views concerning non-Jews?Specific Specific educationaleducational

considerations:considerations: In terms of every-day life, commandments between In terms of every-day life, commandments between

man-and-man should not be assumed to apply man-and-man should not be assumed to apply exclusively to Jews, particularly for those living in an exclusively to Jews, particularly for those living in an open societyopen society. . RelevanceRelevance..

One can evaluate a system not only by what it says One can evaluate a system not only by what it says about ourselves, but also about the “other”.about ourselves, but also about the “other”. Contrast, tensionContrast, tension..

Anticipate students encountering the views reflected in Anticipate students encountering the views reflected in these sources in “hostile” contexts, and offer these sources in “hostile” contexts, and offer approaches to understanding them constructively.approaches to understanding them constructively. דע מה להשיבדע מה להשיב

Unit on Non-Jews in the Unit on Non-Jews in the

TalmudTalmud 1) Sanhedrin 57a1) Sanhedrin 57a

A terse statement that suggests A terse statement that suggests that it is that it is permitted (!?) for a permitted (!?) for a Jew to steal from a non- Jew to steal from a non- Jew. Jew.

: :והתניאוהתניא

– – על הגזל, גנב וגזל, וכן יפת תואר, וכן כיוצא בהןעל הגזל, גנב וגזל, וכן יפת תואר, וכן כיוצא בהן

, ,נכרי בנכרי ונכרי בישראל - אסורנכרי בנכרי ונכרי בישראל - אסור

. .וישראל בנכרי - מותרוישראל בנכרי - מותר

2) Sanhedrin 56a-b2) Sanhedrin 56a-b

A listing of the 7 Noachide A listing of the 7 Noachide commandments commandments and a textual and a textual source for their derivation.source for their derivation.

3) Bava Kama 4:3; 38a3) Bava Kama 4:3; 38a

A formulation of why when a non-A formulation of why when a non-Jew’s Jew’s animal harms a Jews’, the owner animal harms a Jews’, the owner will pay, but will pay, but not vice versa. The Talmud not vice versa. The Talmud provides a provides a rationalization based upon rationalization based upon the assumption the assumption that this apparent that this apparent double standard is due to double standard is due to non-Jews’ non-non-Jews’ non-compliance with the 7 compliance with the 7 Noachide Noachide commandments. commandments.

4) Bava Kama 113a-114a4) Bava Kama 113a-114a

A Tannaitic argument regarding A Tannaitic argument regarding the the permissibility of stealing from a permissibility of stealing from a non-Jew non-Jew along with the introduction along with the introduction of the concern of the concern regarding regarding Kiddush/Chillul HaShem.Kiddush/Chillul HaShem.

5) Avoda Zora 22a-b; 25a-25) Avoda Zora 22a-b; 25a-266aa

A listing of laws suggesting that A listing of laws suggesting that non-Jews are non-Jews are both both lascivious lascivious and dangerous.and dangerous.

6) Avoda Zora 19b-20b6) Avoda Zora 19b-20b

A discussion of the possible A discussion of the possible interpretations interpretations of “Lo Techanem” of “Lo Techanem” including that one must including that one must neither neither admire nor act kindly towards non-admire nor act kindly towards non-Jews. Jews.

Assumptions of these texts that Assumptions of these texts that precipitate strong reactions from precipitate strong reactions from

students:students:

1. How can something that is prohibited 1. How can something that is prohibited to Noachidesto Noachides

be permitted to Jews (stealing)?be permitted to Jews (stealing)?

2. Why should there be a double standard 2. Why should there be a double standard in terms of who is responsible for in terms of who is responsible for damages caused by his property and damages caused by his property and who is not? who is not?

3. Kiddush HaShem appears to be invoked not 3. Kiddush HaShem appears to be invoked not because it is a higher standard by because it is a higher standard by which to live, but rather because it will look which to live, but rather because it will look badly if someone is caught.badly if someone is caught.

4. How can such extreme things be said about 4. How can such extreme things be said about non-Jews? Are these possibly exaggerations non-Jews? Are these possibly exaggerations to keep the communities separate? And to keep the communities separate? And haven’t Jews suffered when such stereotypes haven’t Jews suffered when such stereotypes were invoked concerning their behavior and were invoked concerning their behavior and customs?customs?

5. How can we be enjoined from expressing 5. How can we be enjoined from expressing gratitude to and admiration for non-Jews who gratitude to and admiration for non-Jews who have done admirable things? have done admirable things? (particularly (particularly speaks to my “global” concerns)speaks to my “global” concerns). .

6. How can a generalization be made that all non-6. How can a generalization be made that all non-Jews are not complying with the 7 Noachide Jews are not complying with the 7 Noachide Commandments? Why are there not similar Commandments? Why are there not similar consequences when Jews do not comply with consequences when Jews do not comply with their body of Commandments? their body of Commandments? ((student: Iraq; student: Iraq; colleague/Rosh Yeshiva)colleague/Rosh Yeshiva)

And what happens if such And what happens if such texts elicit texts elicit nono reactions from reactions from our students?our students?

Pro-active strategies that can Pro-active strategies that can mitigate the negative impact mitigate the negative impact

of such material:of such material:

1. Careful study of the topics Kiddush/Chillul 1. Careful study of the topics Kiddush/Chillul Hashem. Hashem.

2. Anticipation of the effects of controversial 2. Anticipation of the effects of controversial material and preparation of counter-material, material and preparation of counter-material, e.g., commentaries, essays, contemporary e.g., commentaries, essays, contemporary perspectives.perspectives.

((the issue of “apologetics”)the issue of “apologetics”)

3. Faculty deliberations prior to the presentation 3. Faculty deliberations prior to the presentation of a unit where approaches to students can be of a unit where approaches to students can be hashed out. hashed out.

Articles that address the issue of the Articles that address the issue of the nature and treatment of non-Jews in the nature and treatment of non-Jews in the

Talmud:Talmud: David Berger, “Jews, Gentiles and the Modern David Berger, “Jews, Gentiles and the Modern

Egalitarian Ethos: Some Tentative Thoughts” in Marc Egalitarian Ethos: Some Tentative Thoughts” in Marc Stern, Stern, Formulating Responses in the Egalitarian AgeFormulating Responses in the Egalitarian Age, , Rowman & Littlefield, 2005.Rowman & Littlefield, 2005.

Moshe Halbertal, “Ones Possessed of Religion”: Moshe Halbertal, “Ones Possessed of Religion”: Religious Tolerance in the Teachings of the Me’iri”, Religious Tolerance in the Teachings of the Me’iri”, The Edah JournalThe Edah Journal I:1. I:1.

Nachum L. Rabinovich, “A Halachic View of the Non-Nachum L. Rabinovich, “A Halachic View of the Non-Jew”, Jew”, TraditionTradition VIII:3 Fall 1966. VIII:3 Fall 1966.

Walter Wurzburger, “Darkei Shalom”, Walter Wurzburger, “Darkei Shalom”, GesherGesher (Pub. (Pub. SOY, RIETS—Yeshiva U.) 1978.SOY, RIETS—Yeshiva U.) 1978.