Celebrating After Catastrophe: Rabbi Yohanan ben Zakai and the Memory of the Temple

(1) If Yom Tov of Rosh Hashanah fell on Shabbat, they would blow the shofar in the Temple but not in the country. After the destruction of the Temple, Rabban Yohanan ben Zakai decreed that it should be blown [on Shabbat] in every place where there was a court. Rabbi Eliezer said: Rabban Yohanan ben Zakai decreed for Yavneh only. They said to him: both Yavneh and any place where there is a court.

(2) There was another way in which Jerusalem was greater than Yavneh, that in every city which could see [Jerusalem] and hear and was near and could get to Jerusalem, they used to blow [on Shabbat], whereas in Yavneh they used to blow in the court only.

(3) In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yohanan ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce].

(4) Originally they used to accept testimony with regard to the new moon during the whole day. On one occasion the witnesses were late in arriving, and the Levites went wrong in the daily hymn. They therefore decreed that testimony should be accepted only until the afternoon [sacrifice]. If witnesses came after the afternoon sacrifice that day should be kept as holy and also the next day. After the destruction of the temple Rabban Yohanan ben Zakkai decreed that testimony with regard to the new moon should be received during the whole day. Rabbi Joshua ben Korha said: this further did Rabbi Yohanan ben Zakkai decree, that not matter where the head of the court might be, the witnesses should have to go only to the place of the assembly.

The Gemara asks: And from where do we derive that one performs actions in commemoration of the Temple? As the verse states: “For I will restore health to you, and I will heal you of your wounds, said the Lord; because they have called you an outcast: She is Zion, there is none who care for her” (Jeremiah 30:17). This verse teaches by inference that Jerusalem requires caring through acts of commemoration.

The mishna taught: After the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted that the people should sound the shofar even on Shabbat in every place where there is a court of twenty-three judges. The background to this decree is related in greater detail in a baraita, as the Sages taught: Once Rosh HaShana occurred on Shabbat, and all the cities gathered at the Great Sanhedrin in Yavne for the Festival prayers. Rabban Yoḥanan ben Zakkai said to the sons of Beteira, who were the leading halakhic authorities of the generation: Let us sound the shofar, as in the Temple. They said to him: Let us discuss whether or not this is permitted. He said to them: First let us sound it, and afterward, when there is time, let us discuss the matter. After they sounded the shofar, the sons of Beteira said to Rabban Yoḥanan ben Zakkai: Let us now discuss the issue. He said to them: The horn has already been heard in Yavne, and one does not refute a ruling after action has already been taken. There is no point in discussing the matter, as it would be inappropriate to say that the community acted erroneously after the fact.