Tuesday, April 05, 2016

Black Cat White Cat

The Pesach Seder ends, as everyone knows, with the song "Chad Gadya" - "One Kid". The song begins with a pet goat, and ends with the death of the Angel of Death. Along the way almost everything else gets eaten, killed or injured (or drunk). Life is tough in this song.

One of the lines that I was always perplexed about is:

וְאָתָא שׁוּנְרָא, וְאָכְלָה לְגַּדְיָא

The cat came, and ate the goat,

Now I've seen many goats, even newborn ones, and I've seen many cats. But I don't think I've ever seen a cat that could devour a kid worth 2 zuz.

I was thinking about that when I came across this Gemara which speaks of a cat biting the hand of a newborn baby:

Talmud Bava Kama 80b

Meanwhile a cat had come along and bitten off the hand of the child.

Wow! That is some cat. That terrible incident led Rav to teach a set of halakhot about cats:

Rab thereupon went out and declared in his discourse: 'It is permissible to kill a cat, and it is in fact a sin to keep it, and the law of robbery does not apply to it, nor that of returning a lost object to its owner.' Since you have stated that it is permissible to kill it, why again state that it is a sin to keep it? — You might perhaps think that though it is permissible to kill it, there is still no sin committed in keeping it; we are therefore told [that this is not so]. I could still ask: Since you have said that the law of robbery does not apply to it, why again state that the law of returning a lost object to its owner does not apply to it? — Said Rabina: This refers to the skin of the cat [where it was found dead]. An objection was raised [from the following]: R. Simeon b. Eleazar says: It is permissible to breed village dogs, cats, apes and porcupines, as these help to keep the house clean. [Does this not prove that it is permissible to breed cats?] — There is, however, no contradiction, as the latter teaching refers to black cats, whereas the former deals with white ones. But was not the mischief in the case of Rab done by a black cat? — In that case it was indeed a black cat, but it was the offspring of a white one. But is not this the very case about which Rabina raised a question? For Rabina asked: What should be the law in the case of a black cat which is the offspring of a white one? — The problem raised by Rabina was where the black was the offspring of a white one which was in its turn a descendant of a black cat, whereas the accident in the case of Rab occurred through a black cat which was the offspring of a white one that was similarly the offspring of a white cat.

Hang on a second. Black cats and white cats? And most unusually, the black cats are the good ones!

Steinsaltz writes the following note:

The distinction between various cats is not dependent on their skin color per se, but on the different types of cat. In the talmudic period cats were not yet fully domesticated; they were either completely wild or kept in homes. White, or pale, cats were apparently genetically closer to wilderness cats, perhaps Felis libyca or Felis caracal. Therefore Rav declared that these cats should be considered animals of prey for all purposes. Even a black cat born from a white parent, a hybrid, was considered dangerous due the characteristics inherited from its wild ancestors.

Modern domestic cats are possibly descended from a creature similar to this:

Felis Libyca

I could imagine that being quite nasty.

So this piece of Gemara gives us an insight into the domestication of cats that was going on at that time. And shows what life was like when some cats were domesticated and some were not.

We sometimes forget that the Talmud was actually real people living in the real world. I find this an interesting insight into the lives of the Amora'im.

So is it possible that the "cat" of the Hagadda was actuallyl a wild cat, a Feils libyca? The song uses the word "shunra" which is the same Aramaic word as used in this piece of Talmud, rather than the Hebrew word chatul. Even though most of Chad Gadya is written in Aramaic, some of the words (e.g. the word for "slaughterer") are in Hebrew, so perhaps that is a hint. Also, perhaps a cat eating a kid shows that the song is also dated back to the time when cats were not yet domesticated.

However, unfortunately, that is not the case. Chad Gadya is not an "ancient" song and does not date back to Bavel. According to On The Mainline (and other sources) Chad Gadya began life as a German nursery rhyme, which was then translated into Aramaic/Hebrew and entered the seder some time in the 15th or 16th century, perhaps to signal to the children that it was time to go to bed. Or perhaps it was a Yiddish nursery rhyme which entered German culture. And apparently at one point it was a mouse that ate the goat, and then the cat ate the mouse. As Terry Pratchett would have written: SQUEAK!

To be honest, this entire post was really just an excuse to direct you to that link from Mainline, and to provide a chance to think about the Seder night.

Saturday, April 02, 2016

Where's The Fork?

I came accross an interesting line in the Gemara the other day. Kiddushin 46a cites a baraita which the Amoraim find confusing. Rabbi Yohanan describes the confusion as follows:

Said R. Johanan: Behold a table, meat and knife, yet we have no mouth to eat!

Soncino explains (based on Rashi) the obvious meaning of the metaphor:

The Mishnah stands before us, but it is inexplicable.

All fine. But my question is: "Where's The Fork?" How were the Amoraim planning on eating their meat after having placed it on the table and cut it with the knife?

Steel and iron-gilt French forks from 1550-1600.

The answer is obvious but not necessarily well-known. The humble table fork was not invented or used until hundreds of years after the time of the Gemara.

It is true that In Shemot 27:3 the Torah states

וְעָשִׂיתָ סִּירֹתָיו לְדַשְּׁנוֹ וְיָעָיו וּמִזְרְקֹתָיו וּוְעָשִׂיתָ סִּירֹתָיו לְדַשְּׁנוֹ וְיָעָיו וּמִזְרְקֹתָיו וּמִזְלְגֹתָיו וּמַחְתֹּתָיו לְכָל-כֵּלָיו תַּעֲשֶׂה נְחֹשֶׁת

And thou shalt make its pots to take away its ashes, and its shovels, and its basins, and its flesh-hooks [mazleg], and its fire-pans; all the vessels thereof thou shalt make of brass.

Similar usage of the term mazleg are found in Shemot 38:3 and Bemidbar 4:14

And also in I Shmuel 2:13 the verse states:

And the priests’ custom with the people was, that, when any man offered sacrifice, the priest’s servant came, while the flesh was in seething, with a fleshhook [mazleg] of three teeth in his hand.

As well as in the next verse in Shmuel and twice in Divrei HaYamim.

But each time it refers to a cooking implement, rather than an eating implement.

In the mishna the term mazleg appears twice (Shabbat 17:2 and Keilim 13:2) and in both cases refers to cooking implements (in Keilim it is an attachment stuck on to one end of a zoma listra) rather than to eating implements.

But forks didn't join the dinner table until much, much later.

Well after the time of the Amoraim, in the 11th century, St. Peter Damian had this to say about forks (which presumably had begun to enter the cutlery set by that time

God in his wisdom has provided man with natural forks – his fingers. Therefore it is an insult to Him to substitute artificial metallic forks for them when eating.

So how did the Amoraim eat their meat? By stabbing it with their pointed knife and putting it into their mouths of course. Except that with regard to this line of Gemara the Amoriam have no mouth to eat.

Friday, September 11, 2015

The Daisy Ad

This advertisement from 1964 is one of the reasons that Lyndon B. Johnson defeated Barry Goldwater in the presidential campaign with the largest majority in over 140 years.

According to Wikipedia:

Though only aired once (by the campaign), it is considered an important factor in Johnson's landslide victory over Barry Goldwater and an important turning point in political and advertising history.

The Tagline was:

These are the stakes. To make a world in which all of God's children can live, or to go into the dark. We must either love each other, or we must die.

I wonder whether an ad like that would have the same impact in today's world.

Just for the record, the ad was remade in 2010 (but I don't feel that it has the same impact)

There is also a 2 second reference to it in the Simpson's episode "Sideshow Bob's Last Gleaming" (and 17:01) but I can't find a clip of those few seconds to place here. You'll have to believe me that it shows Lisa pulling the petals off a daisy, then a close up of the pupil of her eye. Then a nuclear explosion.

Thursday, September 10, 2015

Mike the Headless Chicken and Pesik Reisha

The BBC has a good article about Mike the Headless Chicken. Seventy years ago today a legend was created:

On 10 September 1945 Lloyd Olsen and his wife Clara were killing chickens, on their farm in Fruita, Colorado. Olsen would decapitate the birds, his wife would clean them up. But one of the 40 or 50 animals that went under Olsen's hatchet that day didn't behave like the rest.
"They got down to the end and had one who was still alive, up and walking around," says the couple's great-grandson, Troy Waters, himself a farmer in Fruita. The chicken kicked and ran, and didn't stop.
It was placed in an old apple box on the farm's screened porch for the night, and when Lloyd Olsen woke the following morning, he stepped outside to see what had happened. "The damn thing was still alive," says Waters.
"It's part of our weird family history," says Christa Waters, Troy's wife.

[Troy Waters standing in front of a statue of Mike the Headless Chicken]

Some people think that Mike the Headless Chicken poses a problem to the halakhic concept of pesik reishei. This phrase is used by the Gemara in many places (e.g. Shabbat 75a and Ketuvot 6a) to refer to an inevitable unintended consequence.

But Abaye and Raba both maintain: R. Simeon admits in a case of 'cut off his head but let him not die!

Here is Rambam (Hilkhot Shabbat 1:6)

When one performs a deed that results in the performance of a forbidden labor, and it is a certainty that this deed will cause [that labor] to be performed, one is liable even though one did not intend [to perform the forbidden labor].

What is implied? A person needs a fowl's head to serve as a toy for a child, and therefore cuts off the [fowl's] head on the Sabbath; although his ultimate purpose is not merely to slaughter the chicken,15 he is liable. It is obvious that it is impossible for the head of a living being to be cut off and for that being to survive. Instead, the [fowl's] death came about because of [this activity]. [Therefore, he is liable.] The same applies in other similar situations.

The truth is that we know that even when the Gemara states a principle in specific terms, it does not necessarily mean that it is 100%. It means that it is true the overwhelming number of times. Look at Maharsha on Shabbat 120b (s.v. ve'od de'im ken) where he explains that Rav considers an event to be pesik reishei if it will occur almost every time. See Yam Shel Shelomo on Chullin chapter 3 se'if 80 who writes that something that will occur less than one time in a thousand is considered as a certainty by the Gemara.

And with Mike, they certainly did try to make another headless chicken many, many times, all without success.

Troy Waters suspects that his great-grandfather tried to replicate his success with the hatchet a few times.
Certainly, others did. A neighbour who lived up the road would buy up any chickens for sale at an auction in nearby Grand Junction, Colorado, and stop by the family farm with a six-pack of beer for Olsen, to persuade him to explain exactly how he did it.
"I remember [him] telling me, laughing, that he got free beer every other weekend because the neighbour was sure he got filthy rich off this chicken," Waters says.

There are about 50 billion chickens killed every year for food. I would say that an event which occurs once in 50 billion (times 70 years) times is equivalent to something that never happens at all. Alternatively you could call it a miracle. Which would be better for ticket sales.

You can even watch a video about Mike the Headless Chicken on youtube

Sunday, August 23, 2015

I'm trying to read Omar Barghouti's book entitled Boycott, Divestement, Sanctions. It is really not easy reading such material. But even in the first few pages there are some sentences which should be publicised to all those who think that BDS is interested in creating peace between Israelis and Palestinians.

He writes:
The fact that the United States got mired in a seeming indefinite "war on terror" (which should aptly be called "the mother of all terror," as it is the most egregious and immoral form of state terror, shedding any veneer of respect for international law, and simultaneiously a cause of much terror by fanatic groups in many countries), causing death and destruction in Iraq and Afghanistan of genocidal proportions...

Clearly there are many Americans (and others) who do believe that the wars in Iraq and Afghanistan are wrong, or have failed in their goals (which were never really made clear from the outset). But how many actually believe that the USA is the mother of all terror, or is the most immoral form of State terror, or is to be blamed for terror of fanatic groups? How many remember that the "War on Terror" was only launched AFTER 9/11. Is America also to be blamed for 9/11? What about other groups that existed before 9/11?

Barghouti also writes:
In a historic moment of collective consciousness, and informed by almost a century of struggle against Zionist settler colonialism, the overwhelming majority in Palestinian civil society issued the Call for Boycott, Divestment and Sanctions (BDS) against Israel.

Leaving aside the bald-faced lie that BDS represents the overwhelming majority in Palestinian civil society, Barghouti here admits that BDS is a continuation of almost a century of struggle against Zionist settler colonialism. A century ago was 1905. There was no State of Israel. There was no call for a Palestinian State (since at that time "Palestine" was part of the Ottoman Empire. In 1922 it passed to British control, and the British separated the land into "Palestine" and "Transjordan"). There were no Zionists, no settlers, no colonialism.

Barghouti couches this goal in language of "A secular democratic state" in place of the current Jewish State of Israel and the Palestinian territories. However, when you read the actual words he writes, you see that his intent is that all the Palestinian refugees (who according to him number in the millions) would be entitled to vote, but the Zionists who colonized the country after 1948 would not have the right to vote. And the exitence of a Jewish state is itself a demonstration of apartheid according to Barghouti (but please don't mention to him that there are many Muslim states in the world, and many Christian countries. Apparently it is only a Jewish state which is inherently racist - not that he is anti-Semitic or anything).

Except that it is all bluff. BDS does not oppose specific policies or Jewish control of certain territories. BDS opposes the existence of a Jewish State, their aim is the destruction of the State of Israel. 100 years is perhaps an oblique reference to the Arab riots of 1920, 1929 and 1936, where the Arabs sought to end "Zionist colonialism" by massacring Jews. This is the ultimate goal of BDS.

Is that something that most of their supporters agree with?