This section below introduces a discussion about observing different customs across the Jewish world, and reconciling competing customs, especially when traveling.
מַתְנִי׳ מָקוֹם שֶׁנָּהֲגוּ לַעֲשׂוֹת מְלָאכָה בְּעַרְבֵי פְסָחִים עַד חֲצוֹת — עוֹשִׂין. מָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לַעֲשׂוֹת — אֵין עוֹשִׂין. הַהוֹלֵךְ מִמָּקוֹם שֶׁעוֹשִׂין לְמָקוֹם שֶׁאֵין עוֹשִׂין, אוֹ מִמָּקוֹם שֶׁאֵין עוֹשִׂין לְמָקוֹם שֶׁעוֹשִׂין — נוֹתְנִין עָלָיו חוּמְרֵי מָקוֹם שֶׁיָּצָא מִשָּׁם וְחוּמְרֵי מָקוֹם שֶׁהָלַךְ לְשָׁם. וְאַל יְשַׁנֶּה אָדָם מִפְּנֵי הַמַּחֲלוֹקֶת...
גְּמָ׳ ...גּוּפָא: הָעוֹשֶׂה מְלָאכָה בְּעַרְבֵי שַׁבָּתוֹת וּבְעַרְבֵי יָמִים טוֹבִים מִן הַמִּנְחָה וּלְמַעְלָה, וּבְמוֹצָאֵי שַׁבָּת וּבְמוֹצָאֵי יוֹם טוֹב וּבְמוֹצָאֵי יוֹם הַכִּפּוּרִים, וּבְכׇל מָקוֹם שֶׁיֵּשׁ שָׁם נִידְנוּד עֲבֵירָה, לְאֵתוֹיֵי תַּעֲנִית צִיבּוּר — אֵינוֹ רוֹאֶה סִימַן בְּרָכָה לְעוֹלָם.
תָּנוּ רַבָּנַן: יֵשׁ זָרִיז וְנִשְׂכָּר, וְיֵשׁ זָרִיז וְנִפְסָד. יֵשׁ שָׁפָל וְנִשְׂכָּר, וְיֵשׁ שָׁפָל וְנִפְסָד. זָרִיז וְנִשְׂכָּר — דְּעָבֵיד כּוּלֵּי שַׁבְּתָא, וְלָא עָבֵיד בְּמַעֲלֵי שַׁבְּתָא. זָרִיז וְנִפְסָד — דְּעָבֵיד כּוּלֵּי שַׁבְּתָא, וְעָבֵיד בְּמַעֲלֵי שַׁבְּתָא. שָׁפָל וְנִשְׂכָּר — דְּלָא עָבֵיד כּוּלֵּי שַׁבְּתָא, וְלָא עָבֵיד בְּמַעֲלֵי שַׁבְּתָא. שָׁפָל וְנִפְסָד — דְּלָא עָבֵיד כּוּלֵּי שַׁבְּתָא, וְעָבֵיד בְּמַעֲלֵי שַׁבְּתָא...
דְּאָמַר רַב יְהוּדָה אָמַר רַב: לְעוֹלָם יַעֲסוֹק אָדָם בְּתוֹרָה וּמִצְוֹת אַף עַל פִּי שֶׁלֹּא לִשְׁמָהּ, שֶׁמִּתּוֹךְ שֶׁלֹּא לִשְׁמָהּ בָּא לִשְׁמָהּ.
MISHNA: In a place where the people were accustomed to perform labor on Passover eve until midday, one may do so on that day. In a place where the people were accustomed not to perform labor, one may not do so. The performance of labor on the eve of Passover is not prohibited by Torah law, but is dependent on local custom. If one travels from a place where people perform labor on Passover eve to a place where people do not perform labor, or from a place where people do not perform labor on Passover eve to a place where people perform labor, the Sages impose upon him the stringencies of both the place from which he left and the stringencies of the place to which he went. In both cases, he may not perform labor. The Sages stated a principle: And a person may not deviate from the local custom, due to potential dispute...
GEMARA: ...One who performs labor on Shabbat eves or on Festival eves from minḥa time onward, and similarly one who works immediately upon the conclusion of Shabbat, or the conclusion of a Festival, or the conclusion of Yom Kippur, or on any occasion where there is a trace of sin, which comes to include a communal fast, e.g., the Ninth of Av or a fast for rain, when it is prohibited to perform labor, never sees a sign of blessing from this work. If one performs labor just before Shabbat or immediately after Shabbat, the concern is that even a slight miscalculation could lead to performance of labor on Shabbat itself, when it is prohibited.
Apropos reward or lack thereof, the Gemara cites the Tosefta in which the Sages taught: There is one who is diligent and rewarded for his diligence; and there is one who is diligent and penalized due to his diligence; there is one who is lazy and rewarded; and there is one who is lazy and penalized. How so? Diligent and rewarded is referring to one who works the entire week and does not work on Shabbat eve. Diligent and penalized is one who works all week and works on Shabbat eve. Lazy and rewarded is one who does not work the entire week and does not work on Shabbat eve. Lazy and penalized is one who does not work the entire week and works on Shabbat eve to complete the work he neglected to perform during the week...
Even a mitzva performed with ulterior motives garners reward, as Rav Yehuda said that Rav said: A person should always engage in Torah study and performance of mitzvot, even if he does so not for their own sake, as through the performance of mitzvot not for their own sake, one gains understanding and comes to perform them for their own sake.
This text is primarily focused on significant traditions, holidays and observances, and what happens when you encounter differences. But I couldn't help but think of this in the context of student life. Here are two ways to apply this text to the student experience:
College/Campus Culture
- What stands out about the culture of your particular campus? What is crucial to know if you're a new student (or visitor) trying to fit in (ie. working on weekends, or sleeping in)?
- What are the defining experiences about your college/university through which you "see signs of blessing"?
Internal Development
- This text explores the questions someone faces when visiting places that adhere to different customs. But what happens when all that is going on inside someone? How do you help students reconcile the reality of their growing and changing identities and priorities, especially as they pertain to Judaism (ie. working on weekends, or not)?
- How do you approach the question of intent and motivation when it comes to identity development and self-actualizing Judaism?
In both cases, what is the Gemara offering, and what do you think?