Tosefta Sotah 15:11-15

Centuries: 3rd CE

Languages: Hebrew

Category: Jewish

Literary Genre: Teaching

Reference: Sotah 15:11-15

Title: Tosefta

Commentary:

This selection from the Tosefta – which focuses on appropriate responses to the destruction of the Second Temple in 70 CE – is comprised of three parts: A) Rabbi Yehoshua’s conversation with Jews who abstain from wine and meat as an expression of mourning Jerusalem (Tosefta Sotah 15:11-12); B) an enumeration of permitted practices and their limitations in remembrance of Jerusalem, presented in the form of rulings that are attributed to Rabbi Yehoshua as a continuation of the previous discussion (Tosefta Sotah 15:12-14); and, C) an optimistic conclusion that looks toward a joyful future in the world to come (Tosefta Sotah 15:15).

The first section (A) opens with a description of the many Jews who refrained from drinking wine and eating meat as a sign of mourning the destruction of the Temple. The remainder of this passage describes Rabbi Yehoshua approaching them and their ensuing conversation. He appeals to them as “my sons,” an address that indicates sympathy, in his query about the reasons for their abstention. At first he seems to agree with their decision to avoid meat and wine since these elements were brought as offerings in the sacrificial cult in the Temple; however, by applying that same reasoning with respect to bread, water and fruit, which were also included in cultic praxis at the Temple, he reveals the logical flaw and the absurdity of their position. The abstainers have no answer, and so remain silent. Admittedly, it could be argued that wine and meat, which are also ingredients of celebration outside the Temple, unlike water, bread or fruits, which are basic nutritional necessities, yet, the abstainers do not take this route. At that point, Rabbi Yehoshua says to them: “My sons, to mourn excessively is impossible and not to mourn [at all] is [just as] impossible,” meaning that one should seek a path of moderation for commemorating the Temple and mourning its destruction.

In the next section (B), Rabbi Yehoshua presents the three examples of instruction from the sages regarding proper remembrance: 1) When a man plasters his home, he should leave a small part unfinished; 2) when a man prepares a feast, he should live a small portion incomplete; 3) when a woman grooms herself – with cosmetics, adornments or a depilatory (see Gail Labovitz, “The Omitted Adornment: Women and Men Mourning the Destruction” for this reading) – she should leave a small part unattended. In each case, these outstanding portions serve as a memorial for Jerusalem. Thus, celebrations should continue despite the destruction of the Temple and the remembrance of Jerusalem should be integrated into them. Section B concludes with a scriptural citation which supports this approach to commemorating Jerusalem: “If I forgot you, O Jerusalem, let my right hand wither, let my tongue stick to my palate if I cease to think of you, [if I do not keep Jerusalem in memory even at my happiest hour]” (Psalms 137:5-6, JPS). According to this passage, Jerusalem should be remembered at celebratory occasions; thus, life's joys – such as a new house, a feast, and a woman's adornment – should continue to be engaged, though with the inclusion of a memorial element. Moreover, a new house may also serve as a reminder that God’s house is desolate, and its sacrifices and libation are no longer offered. Although, in this section of the Tosefta, these instructions are quoted as part of the dialogue between Rabbi Yehoshua and stringent mourners of the Temple, in Tosefta Baba Batra 2:17, these instructions (B) and the concluding section of this passage (C) are presented without an association with Rabbi Yehoshua.

Section C concludes this selection (as well as tractate Sotah of the Tosefta) with an optimistic view of the future: “And all who mourn her (Jerusalem) in this world will rejoice with her in the world to come, as it is stated [in Scripture]: “Rejoice with Jerusalem and be glad for her, all you who love her! [Join in her jubilation, all you who mourned over her] (Isaiah 66:10, JPS).” The Tosefta articulates this positive end with certainty. This conclusion fits the tendency that the editors of the Mishnah and the Tosefta favored: namely, to end tractates with an encouraging tone. Similarly, Tosefta Taanit  (3:14) discusses fasts associated with the destruction and other catastrophes, followed by this redemptive closing:

אותן ימים עתידין להיות ימים טובים לישראל שנ' כה אמר ייי צום וגו' וכל המתאבלים עליה בעולם הזה שמחין עמה לעולם הבא שנ' שמחו את ירושלם וגילו בה כל אוהביה וגו'

These days are destined to become festivals for Israel, as it is stated [in Scripture]: “Thus said the Lord: The fast [of the fourth month, the fast of the fifth month, the fast of the seventh month, and the fast of the tenth month shall become occasions for joy and gladness, happy festivals for the House of Judah]” (Zechariah 8:19, JPS). And all who mourn her (Jerusalem) in this world will rejoice with her in the world to come, as it is stated [in Scripture]: “Rejoice with Jerusalem and be glad for her, all you who love her! [Join in her jubilation, all you who mourned over her]” (Isaiah 66:10, JPS).

The overarching message of this Tosefta teaches that excessive mourning is an inappropriate response to the destruction of Jerusalem and the Temple. Rather, these tragedies should be remembered by integrating discrete aspects of restraint into everyday life: Tosefta Sotah considers celebrations and Tosefta Taanit is concerned with fast days. The passages from Tosefta Sotah presented here focus on proper Jewish commemorations of the Temple. However, there is no mention of the Romans who brought about this destruction, nor is any interest in those actors displayed in this source.