The different approaches of the rabbis in Yavneh, Lod, and Galilee regarding the ninth of Av as reflected in the laws of the day
It is doubtful whether the observance of the Ninth of Av was formulated in the Second Temple period, or only after the destruction of the Second Temple. Laws pertaining to the day were copied from those governing the public fast days, to which were added the family mourning laws, to impart a dimensi...
| Subtitles: | הבדלי הגישות בין חכמי יבנה לוד והגליל ליום תשעה באב והשתקפותם בדיני היום |
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| Main Author: | |
| Format: | Print Article |
| Language: | Hebrew |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
College
2002
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| In: |
Hebrew Union College annual / Jewish Institute of Religion
Year: 2002, Volume: 73, Pages: 1-29 |
| RelBib Classification: | BH Judaism RC Liturgy |
| Further subjects: | B
Rabbinic Judaism
B Jüdische Liturgie B Law Theology |
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| 245 | 1 | 4 | |a The different approaches of the rabbis in Yavneh, Lod, and Galilee regarding the ninth of Av as reflected in the laws of the day |
| 246 | 3 | 3 | |a הבדלי הגישות בין חכמי יבנה לוד והגליל ליום תשעה באב והשתקפותם בדיני היום |
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| 520 | |a It is doubtful whether the observance of the Ninth of Av was formulated in the Second Temple period, or only after the destruction of the Second Temple. Laws pertaining to the day were copied from those governing the public fast days, to which were added the family mourning laws, to impart a dimension of personal grief to the Destruction. The early Tannaitic laws are more strict than those enacted by the later tannaim, and hardly any halakhot on this subject were pronounced by the Rabbis of Yavneh. Different orientations regarding the laws of the Ninth of Av can be discerned in the Usha generation. The Rabbis of Lod who studied in Yavneh, the place of residence of the priests who came from Jerusalem, exhibit a clear tendency towards strictness. The outstanding sage among this group was Rabbi Judah bar Ilai, who was stringent regarding the laws of this day. Rabban Simeon ben Gamaliel, in contrast, is noted for his lenient approach, as were the Nesi'im who succeeded him. These tannaim apparently feared that giving serious expression to mourning was liable to arouse messianic agitation and aspirations for freedom. An intermediate position was held by Rabbi Meir, Rabbi Akiva's leading pupil, whose views initially coincided with those of Rabban Simeon ben Gamaliel, but who later became one of the leading supporters of the Bar Kokhba rebellion. This middle position reflects the complex position in which Rabbi Akiva found himself, and which he absorbed and expressed in such intermediate views. | ||
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