The Eddie D. Sitt edition presents an audio series of the Talmud Bavli. Today, we study the Gemara Avodah Zarah, Daf Tet. This session is dedicated to the elevation of the soul of Avraham ben Esther, may his soul be at rest in Gan Eden, and for the complete recovery of Mickey ben Jamie, may healing come swiftly for both body and soul. We commence our study on Chet Amud Bet, starting from the bottom line.
In yesterday's Gemara, we learned about Rabbi Yishmael ben Rabbi Yossi, who, while ill, spoke words in the name of his father. He noted that one hundred and eighty years before the destruction of the Temple, the Roman Empire began its oppression of the Jewish people. However, today's Gemara questions this historical assertion. It asks, "One hundred and eighty years, and that is all?" Rabbi Yossi states that the Persian kingdom, which was during the time of Koresh, lasted for thirty-four years before the Temple was built. Following that, the Greek kingdom lasted one hundred and eighty years until the Hasmoneans emerged. After the Hasmoneans, the Hasmonean rule lasted one hundred and three years, and then the kingdom of Horkanos followed, which also lasted one hundred and three years. If we total these durations, we arrive at four hundred and twenty years, the exact length of time the Second Temple stood.
From this point, the Gemara instructs us to calculate how many years elapsed after the destruction of the Temple. By counting the four hundred and twenty years, we can determine the timeline leading up to the destruction. The question arises: If the Romans took over one hundred and eighty years before the destruction, how can it be that there are actually two hundred and six years remaining? This discrepancy is at the heart of the Gemara's inquiry.
Rashi elaborates, explaining that the Persian kingdom was in existence during the time the Temple stood. After Koresh built the Temple, his kingdom lasted for thirty-four years before it was nullified, at which point the Greeks took over and ruled for one hundred and eighty years. This totals two hundred and fourteen years. The Hasmoneans then took control from the Greeks, marking two hundred and fourteen years into the timeline. Since the Temple lasted for four hundred and twenty years, it follows that there should be two hundred and six years left until the destruction. However, the Gemara previously stated that the Romans took over one hundred and eighty years prior to the destruction. This contradiction is what the Gemara seeks to resolve.
The Gemara answers that for the first twenty-six years of Roman rule, there was a pact with the Jewish people, allowing them to maintain a level of autonomy. Thus, these years are not counted in the total of one hundred and eighty, as they did not experience subjugation during that time. Therefore, the timeline reflects that the Romans took over one hundred and eighty years before the Temple's destruction, omitting the peaceful years.
Next, Rav Papa presents a method for calculating the number of years since the destruction of the Temple, particularly for those in Eretz Yisrael who might be unsure about the exact timeline. If a Tana wishes to know how many years have passed since the destruction, and he is uncertain about the digits in the tens and units, he can consult a Sofer who writes contracts. By examining the date on a contract, he can add twenty years to that date to ascertain how many years have passed since the destruction.
Rashi explains that the Sofer dates contracts based on the time of the Greek kingdom rather than from the destruction itself. The first six years of Greek rule were not fully established, and thus they do not count towards the total. After six years, the Greek kingdom expanded fully, leading to a calculation that includes the years leading up to the destruction.
The Gemara continues to provide a system for remembering how many years have elapsed since the destruction of the Temple. If someone is unsure about the years and wants to calculate how many years into the Messianic era we are, they can use the same method: they can either add or subtract from the established timeline based on the contracts dated during the Greek period.
Furthermore, the Gemara discusses the Shemittah cycle, which occurs every seven years. If someone is unsure which year they are in within the Shemittah cycle, they can add one year to their calculation of years since the destruction. They then calculate the hundreds, tens, and units separately to determine their position within the cycle.
Rav Huna suggests that if a person stands uncertain about their year in the Shemittah cycle, they should add one year to the years since the destruction, and then calculate the hundreds, tens, and units accordingly. This method ensures that they can accurately determine their current position within the Shemittah cycle.
Finally, the Gemara warns against purchasing land four hundred years after the destruction of the Temple, as it is expected that the Jewish people will return to Eretz Yisrael and reclaim their ancestral lands. The Gemara also notes that in the year four thousand two hundred and thirty-one, one should similarly refrain from making significant purchases, as the Jewish people will be returning to their lands.
Through these discussions, the Gemara not only outlines the historical timeline but also emphasizes the importance of understanding the implications of these calculations for daily life and religious observance. The precision in these calculations reflects a deep connection to Jewish history and the ongoing relationship between the Jewish people and their land.