More on “New Notes Added in the Koren Talmud”
More on “New Notes Added in the Koren Talmud”
Shalom Z. Berger
In what seems like another lifetime but was just over a year ago, the Jewish world celebrated the 13th Daf Yomi Siyum HaShas. The beginning of the 14th cycle led to a revisiting of the Koren Talmud Bavli that had appeared in print for the first time in concert with the previous cycle. In a Seforim Blog post, Chaim Katz pointed out that the new English edition included some additional notes based on Rav Kook’s Ein Aya, and I responded with a post that offered some background on the efforts put into adding (and, occasionally, subtracting) notes, how it was done and to what purpose.
As I wrote in that earlier post, “Our assumption was that the audience for the new English Talmud would be less familiar with concepts and personalities appearing in the Gemara than Hebrew speakers, so we aimed to make sure that when new concepts or personalities appeared, they would receive a background or personality note.” This was done by creating a database of existing translated notes from the Hebrew Steinsaltz volumes, and inserting them as appropriate.
In a response to my post, Chaim Katz graciously acknowledged the contribution that these additional notes make in the new edition, writing: “But for English speakers that aren’t going to learn the language, or learn Tanach, or Mishna first, the “English” section of your edition is almost perfect. In any case the difficulty for students of the Talmud is not the language; it’s the missing concepts, circumstances, realia and all the other background information that the Koren Edition includes. Ashrekhem and Yasher Kohakhem!”
With that background, I would like to share two examples of additional notes, the first of which appears towards the end of Massekhet Pesahim, which, I hope, makes this a timely contribution. As we are in the midst of the year-long mourning period for Rav Steinsaltz, perhaps this could also serve as a tribute to his memory.
Presenting this on the Seforim Blog will also give me the opportunity to publicly thank individuals who helped me develop the new notes and to acknowledge sources that do not appear in the Koren Talmud Bavli itself. In doing so, I am emulating Rav Steinsaltz in his Gemarot, where, from Massekhet Hagiga until the beginning of Seder Kodashim, there often appears a page at the very end of the volume acknowledging individuals who made contributions to a given volume in various fields. In the first few volumes where this appears, it is a concise paragraph thanking his team of editors, graphics people and those who prepared the indices. Beginning with Massekhet Nedarim, he begins to thank medical doctors who helped him with medical issues in the massekhet (as an example, Prof. Jacob Steinberg of the Einstein Medical School gets a shout-out at the end of Nazir). Baba Kamma has additional thanks to those who helped him with questions of geography, while Sanhedrin mentions by name people who assisted in such areas as climate, botanica, zoology, medicine, geography, Rashi’s use of Old French and more.
Beginning with Massekhet Zevahim these pages ceased to appear, which may be connected with the appointment of senior editors in that volume, as now Rav Steinsaltz is listed as “Editor-in-Chief,” with Yonatan Eliav serving as editor. (I will note that each volume of the Koren Talmud Bavli lists editors, translators, copy editors, language consultants, etc., and the team grew in number as we moved though Shas.) Yonatan Eliav tells me that Rav Steinsaltz was “interested in everything,” that he had a large number of reference works at his disposal that he frequently turned to. It would appear that as time went on and the project became larger and larger – and Rav Steinsaltz became involved in more and more things – that he came to rely on experts in various areas of knowledge for the original Hebrew notes and commentary.
Yonatan Eliav also shared that Rav Steinsaltz was not necessarily interested in making use of the background material in order to explain the Gemara, rather his natural curiosity led him to include edifying information about the topic at hand in the Gemara even if it was not essential to understand the sugya. While I did include some material like that in Massekhet Berakhot, it was no longer a priority for my team as we moved forward. Still, there were a number of occasions when understanding the realia was essential for understanding the Gemara, as exhibited in the two examples below.
Pesahim 75a – Lead from its source
One of the editors, Micky Siev, reached out to me just before Massekhet Pesahim was finalized with the following question: In discussing how the Korban Pesah had to be roasted, the Gemara segues to a discussion about how the punishment of execution by burning was to be conducted. The translated text of the Steinsaltz Gemara originally read:
The Gemara asks: Once there is the reason of Rav Naḥman, why do I need the verbal analogy derived from the sons of Aaron? Even without it, Rav Naḥman’s ruling would require the court to carry out the execution with molten lead, which provides an easier death. They say in answer to this question: If not for the verbal analogy, I would have said that burning the soul while the body remains is not considered burning. And if it were just due to the statement of Rav Naḥman that one must select a kind death, we should add many bundles of branches so that she would die quickly. It therefore teaches us through the verbal analogy that executing with molten lead is considered burning. But if this is so, that the verse says: She shall be burned, to include all methods of burning, for what do I need the expression: In fire? The Gemara answers: To exclude lead from its source; when lead is extracted from the ground it is burning hot and this burning lead cannot be used for executions because its heat does not come from fire.
The original text of the Talmud reads לאפוקי אבר מעיקרו, which is translated here as “To exclude lead from its source.” The underlined sentence at the end is a direct translation of the Hebrew Steinsaltz, which is based on Rashi.
Siev asked me the following question:
“The underlined section is the Gemara as explained by Rashi. The question is simply that lead is mined from the ground, and as far as we are aware, is not burning hot when it is extracted from the ground.”
My first reaction was to turn to the Steinsaltz Gemara itself. A parallel sugya appears in Hullin 8a, and the Hebrew Steinsaltz Gemara has a note there that explains how it may be possible for lead that is newly mined to be molten hot, and I suggested translating that note for this sugya, as well. But Siev would have none of that. He insisted that to the best of his knowledge and research, lead is never molten when it is freshly mined.
I am not sure that this question would gain much traction in a traditional bet midrash setting, but it certainly was appropriate to ask in the context of the Steinsaltz effort that puts significant emphasis on questions of realia (in fact, at a family wedding that I attended at the time, a relative who gives shiur at one of the prominent one-year Israel programs and is a serious talmid hakham asked me “what are you learning these days?” I shared this question with him and his reaction was “this is learning?!” But surely, if it appears in the Gemara, תורה היא וללמוד אני צריך).
None of the usual sources offered me anything, so I tried to be creative. I called a neighbor who is a geologist. What I learned was that although both he and his wife studied geology, they studied in Israel, which has no lead deposits, so they could not be of any help. Recognizing that I needed to broaden my search, I posted the question on H-Judaic, a listserv for Jewish studies academics (full disclosure – today, as a measure of hakarat hatov, I serve as one of the volunteer editors at H-Judaic). Within a day Prof. Gerrit Bos, Chair of the Martin-Buber-Institut at Cologne University wrote to me simply “Dan Levene and Beno Rothenberg deal with this problematic issue extensively in their: A Metallurgical Gemara: Metals in the Jewish Sources, London: 2007, pp. 101-107.”
While I could not locate the volume in a search of academic libraries in Israel, the Yeshiva University library had a copy, and my sister, Shulamith Berger, who heads their special collections, had a scan for me in a few hours. All this networking led to the removal of the underlined explanation of “lead from its source,” and its replacement with the following note:
This is an opportunity for me to thank Prof. Bos for the reference, acknowledge that the suggestion appears in the book by Dan Levene and Beno Rothenberg, and thank my sister, Shulamith, for making their work accessible to me.
~~~
Shevuot 23a – Pressed figs from Ke’ila…honey or milk
I mentioned this case in my last post, but would like to come back to it in order, again, to acknowledge the assistance of others in the research I did when developing the note that ultimately appeared in the Koren Talmud Bavli volume.
In this case, I believe that the editor involved was Jonathan Mishkin, who pointed out that the Gemara takes for granted that someone who ate pressed figs from Ke’ila or drank honey or milk could not perform the Temple service because they were likely to be intoxicated.
The Gemara challenges: But perhaps the intoxicating substance referred to in the verse is pressed figs from Ke’ila, as it is taught in a baraita: A priest who ate pressed figs from Ke’ila or drank honey or milk and then entered the Temple and performed the sacrificial rites is liable for violating the prohibition against conducting the Temple service while intoxicated.
The Hebrew Steinsaltz Gemara offers a laconic explanation in a note suggesting that figs from Ke’ila have a high sugar content, which may lead to fermentation, but it says nothing about the other substances that appear to be even more problematic. The page in the Koren Talmud Bavli appears as follows:
The first thing to catch your eye has to be the illustrations – none of which appear in the original Hebrew Steinsaltz Gemara – but there is more. The Background note about the prohibition to enter the Temple when intoxicated is taken from the Steinsaltz Reference Guide to the Talmud, which served as the source for many of the additional notes aimed at giving context to a discussion in the Gemara.
The note on “Pressed figs from Ke’ila…honey or milk” expands on the original Steinsaltz note that figs may ferment. The real challenge is why milk should be considered intoxicating (the story of Yael and Sisera in Judges 4:19 notwithstanding). The two suggestions raised in the note are that milk, too, can ferment and become alcoholic, or that “milk” in this context refers to white date wine, the latter suggestion attributed to Rav Menachem Kasher’s Torah Temimah.
Both of those suggestions, again, came from responses that I received on the H-Judaic list. While the Torah Shelemah is credited with the idea that “milk” may be white date wine (Vol. 28 pp. 273-274 in the milu’im), I would like to acknowledge that I was directed to this source by Prof. Admiel Kosman, who serves as professor of Talmud and Rabbinic Literature at Potsdam University.
After a time, I began to turn to both Bos and Kosman directly with questions like these, as they both proved to be invaluable resources in questions of realia. My public thanks to both.
In closing I would like to reiterate my thanks to Rav Steinsaltz zekher tzaddik li’vrakha and yibadel le’hayyim tovim, Meni Even Yisrael for allowing me to play a role in this project that aims to spread Torah among all Jews. A friend recently sent me a still photo taken from an interview with Amar’e Stoudemire that shows the Koren Talmud Bavi on the shelf behind him. The power of Rav Steinsaltz’ vision to make the library of Sifrei Kodesh available to all Jews who desire to learn is a powerful legacy that is now being fulfilled.
Rabbi Dr. Shalom Berger szberger@gmail.com served as Senior Content Editor for the Koren Talmud Bavli project. He is now involved in developing English language educational programming for Herzog College’s Tanakh department.