Mark Twain said, “Be careful about reading health books. You may die of a misprint.” Rumors of Rashbi’s death on Lag ba’Omer have been greatly exaggerated. They trace back to a misprint from 1802.
Usually "falsehood" is reserved for something intentional or malicious, not a printing error. In this case, I don't really understand the intolerance, it's not like this mistake makes a big difference. If anything the corrected printing makes a better case to celebrate Lag B'Omer! I think the intolerance in this case is similar to Shadal's selective intolerance of ungrammatical kabbalistic prayers, and stems from the Maskilim's intolerance of anything connected to kabbalah or the irrational.
I davka used the word "falsehood" (שקר) to avoid "lie" or "deception" (כזב). (When students make a mistake and jokingly say, "I lied" I respond, "No, you spoke falsely. Lying requires knowledge of the truth, and a deliberate distortion.")
Regardless, the Judaism I practice places a premium on truth. I'm totally fine with midrashic embellishments and aggadic fictions because those are understood (by those who are in the know) to not be literally true. If people said, "This is Rashbi's yahrzeit!" KNOWING it really wasn't, that would also be tolerable. But I'm not going to knowingly promote falsehoods AS TRUTHS. That would be lying.
Nothing wrong with correcting people! I hear people making mistakes all the time, whether in the Bais Medrash or outside. And I try to correct where possible. Still, I wouldn't call myself highfalutin terms, like "intolerant of falsehood" or that my Judaism is more special than other people's, in my Judaism, I place a premium on truth, unlike the irrational masses.
And yes, as a Torah teacher, I DO maintain that my role is to practice and promote the seeking of truth. If that's highfalutin, then I guess I need to buy myself a t-shirt that says, "I practice highfalutin Judaism." 😁
I hear that better now that you mention you are a rebbie. Now that I think about, I had rebbeim with a similar zealous kanoious who would regularly blast their pet peeves. Not an uncommon type in the yeshiva world.
And if you DO insist on judging me based on stereotypes, please judge me for being a ger, and choosing Torah voluntarily. That's a truer stereotype for me, since I'm not from the yeshiva world and not in the yeshiva world.
In my Mishlei shiur tonight, I just went over the Rambam in the Moreh 3:28 about "true vs. necessary beliefs." I'm not opposed in principle to the idea of necessary beliefs, though I don't know how I'd answer the question about where, how, or on what basis to draw the line.
Haven't looked into this all that much but I believe this (mis)conception long predates 1802 (will update if have time to research) and isn't necessarily based on this alleged printing error.
Zohar describes the day that Rashbi died as one full of joy, even referring to it as a הילולא-celebration, a term typically reserved for weddings.
That being the case perhaps the connection was easily made between Rashbi's unidentified day of joy with the day of his death.
Perhaps the alleged printing error was an outgrowth of this not unreasonable assumption.
Although see here https://www.yeshiva.org.il/wiki/index.php/%D7%9C%22%D7%92_%D7%91%D7%A2%D7%95%D7%9E%D7%A8 where Chida made this point already: אמנם, החיד"א כתב כי ככל הנראה מדובר בטעות סופר והוכיח זאת מכך שלמרות שרבי חיים ויטאל תלמיד האר"י כתב רבות על יום ל"ג בעומר כיום שמחתו של רשב"י שלמד באותו היום מרבי עקיבא, עדיין לא הזכיר את דברי רבו על כך שיום זה הוא יום פטירתו של רשב"י.
Apparently the day R Akiva taught Rashbi was also a joyous day so not so sure about my theory anymore . .
Ok, got a hold of it (volume 35 columns 927-929). Worth a look. It overwhelms with sources, per the usual, but it seems (note 12) that some folks did have this conception even prior to 1802. Also, for what it's worth, he cites https://hebrewbooks.org/pdfpager.aspx?req=706&st=&pgnum=90, who despite agreeing that the pri etz chaim is corrupted, still insists that it must be true regardless, see there. Dying (pun alert!) to wish you a kabbalistic happy good friday but it is pushing it and highly disrespectful.
Usually "falsehood" is reserved for something intentional or malicious, not a printing error. In this case, I don't really understand the intolerance, it's not like this mistake makes a big difference. If anything the corrected printing makes a better case to celebrate Lag B'Omer! I think the intolerance in this case is similar to Shadal's selective intolerance of ungrammatical kabbalistic prayers, and stems from the Maskilim's intolerance of anything connected to kabbalah or the irrational.
I davka used the word "falsehood" (שקר) to avoid "lie" or "deception" (כזב). (When students make a mistake and jokingly say, "I lied" I respond, "No, you spoke falsely. Lying requires knowledge of the truth, and a deliberate distortion.")
Regardless, the Judaism I practice places a premium on truth. I'm totally fine with midrashic embellishments and aggadic fictions because those are understood (by those who are in the know) to not be literally true. If people said, "This is Rashbi's yahrzeit!" KNOWING it really wasn't, that would also be tolerable. But I'm not going to knowingly promote falsehoods AS TRUTHS. That would be lying.
Nothing wrong with correcting people! I hear people making mistakes all the time, whether in the Bais Medrash or outside. And I try to correct where possible. Still, I wouldn't call myself highfalutin terms, like "intolerant of falsehood" or that my Judaism is more special than other people's, in my Judaism, I place a premium on truth, unlike the irrational masses.
Maybe you and I know different masses! 😅
And yes, as a Torah teacher, I DO maintain that my role is to practice and promote the seeking of truth. If that's highfalutin, then I guess I need to buy myself a t-shirt that says, "I practice highfalutin Judaism." 😁
I hear that better now that you mention you are a rebbie. Now that I think about, I had rebbeim with a similar zealous kanoious who would regularly blast their pet peeves. Not an uncommon type in the yeshiva world.
I'll do you the favor of not judging you and your words based on stereotypes.
And if you DO insist on judging me based on stereotypes, please judge me for being a ger, and choosing Torah voluntarily. That's a truer stereotype for me, since I'm not from the yeshiva world and not in the yeshiva world.
“E pur si muove”
In my Mishlei shiur tonight, I just went over the Rambam in the Moreh 3:28 about "true vs. necessary beliefs." I'm not opposed in principle to the idea of necessary beliefs, though I don't know how I'd answer the question about where, how, or on what basis to draw the line.
Haven't looked into this all that much but I believe this (mis)conception long predates 1802 (will update if have time to research) and isn't necessarily based on this alleged printing error.
Zohar describes the day that Rashbi died as one full of joy, even referring to it as a הילולא-celebration, a term typically reserved for weddings.
That being the case perhaps the connection was easily made between Rashbi's unidentified day of joy with the day of his death.
Perhaps the alleged printing error was an outgrowth of this not unreasonable assumption.
Although see here https://www.yeshiva.org.il/wiki/index.php/%D7%9C%22%D7%92_%D7%91%D7%A2%D7%95%D7%9E%D7%A8 where Chida made this point already: אמנם, החיד"א כתב כי ככל הנראה מדובר בטעות סופר והוכיח זאת מכך שלמרות שרבי חיים ויטאל תלמיד האר"י כתב רבות על יום ל"ג בעומר כיום שמחתו של רשב"י שלמד באותו היום מרבי עקיבא, עדיין לא הזכיר את דברי רבו על כך שיום זה הוא יום פטירתו של רשב"י.
Apparently the day R Akiva taught Rashbi was also a joyous day so not so sure about my theory anymore . .
Apparently, the Lubavitcher Rebbe didn't find that assumption to be warranted! At least, not based on the letter cited in R' Brodt's article.
Yeah, would need to look into this more. I do know that some famous responsa writers took issue with celebrating a death date as opposed to adopting a sad posture which is what halacha prescribes which was apparently modeled on this assumption. See https://hebrewbooks.org/pdfpager.aspx?req=1409&pgnum=57 & https://hebrewbooks.org/pdfpager.aspx?req=1426&st=&pgnum=70&hilite= , HT R SY Zevin, whose moadim bahalacha you'd undoubtedly love. Will check his encyclopedia talmudit if able.
Ok, got a hold of it (volume 35 columns 927-929). Worth a look. It overwhelms with sources, per the usual, but it seems (note 12) that some folks did have this conception even prior to 1802. Also, for what it's worth, he cites https://hebrewbooks.org/pdfpager.aspx?req=706&st=&pgnum=90, who despite agreeing that the pri etz chaim is corrupted, still insists that it must be true regardless, see there. Dying (pun alert!) to wish you a kabbalistic happy good friday but it is pushing it and highly disrespectful.
Oh man, that Divrei Nechemiah is hard on the eyes and NOT available on Bar-Ilan! Thanks for sources, though!