Rabbi Asher ben Jehiel Quests for Rain
Plausible - This post is about a real person from historical Europe who lived 100 years later than 1220. You could have his story occur early and still have a very plausible historical game.
Rabbi Asher ben Jehiel, also known as The Rosh, was a halakhic innovator who was born in Germany and traveled through the Jewish world to Spain in 1303. He wrote about his journey, and his somewhat revolutionary halachic opinions in 1313, which is how we know his story.
For some background, there are several prayers for rain in the Jewish liturgy. One prays for rain in Israel and is tied to that agricultural cycle. The other, tal u-matar, is Rabbi Asher’s concern. It is based on the Babylonian agricultural year and happens at slightly different times than the Israeli prayer for rain. The haladakh around this prayer is found in the Babylonian Talmud. Rabbi Asher’s innovation (which is supported by various Talmudic sources and has been a suggested in modern times as well) is to change the days when the prayer for rain is said to correspond with the local needs for rain and the local agricultural calendar. Normally the tal u-matar prayer is said from November 22nd to the start of Passover. Rabbi Asher supports saying it when prayer is normally needed, potentially up to a month early and two months late.
When studying in his native Germany, Rabbi Asher had held that rain was necessary from the middle of Tishrei to Shavout (roughly September to June) and that it was especially needed in the early fall - before usual time when the tal u-matar prayer is said - to protect the newly sown seeds from being eaten by rats and chickens. Rabbi Asher, therefore, urged his fellow German Jews to pray for rain between the seventh of Marsheshvan and Shavout by inserting the words tal u-matar in the Blessing of the Years at that time.
None of Rabbi Asher’s fellow German Jews disputed his reasoning, since they recognized the logic of his position. Nevertheless, they refused to listen to his recommendations that they change their custom.
Later, as he passed through Provence on his way from Germany to Spain (in 1303 CE) Rabbi Asher faced a somewhat different situation. There he was pleased to learn that the Jews in Montpellier began saying tal u-matar earlier than the traditional practice. When he was told, however, that they stopped saying it at Passover, he asked whether this was because they had no need for rain after that time. They answered that, indeed, they did need rain, Rabbi Asher repeated to them the position he had taken with the German Jews, i.e. that the Jews of each country should ask for rain when they need it. The Provencal reaction was similar to the German reaction, namely that Rabbi Asher's logic was sound, but custom is custom.
When he reached Spain, Rabbi Asher saw that the need for rain there was even greater than in Germany or Provence. Though he mentioned to his colleagues several times that they ought to ask for rain between Passover and Shavout, he did not make a public issue of it at the time so as to not change the local custom.
This brings us to the year 1313, when he wrote his responsum on the subject. Because of a great drought, Spanish Jews were fasting for rain and saying special prayers on Sabbaths and holidays. Now, he thought, was a propitious time to bring about the change he wanted. If he could convince Spanish Jews to say tal u-matar this year until Shavout, he felt, they would find the practice agreeable and continue it in following years. So, once again, Rabbi Asher tried to convince a group of Jews to follow the logic of the situation rather than the custom. Once again, he failed.
In Rabbi Asher’s own words, "The heart of the community was unwilling to accept the words of the living God."
Rabbi Asher’s story has several lessons. First, we see the importance of tradition in Jewish life. The Rabbi ultimately failed to change any practice, even under the most favorable circumstances. Second, we see the diversity of the Jewish world - as he moves through Provance he encounters a practice for the prayer for rain that does not match Germany or Spain (or our own modern practice). Judaism was a diverse tradition with a common core. Third, we see a rabbi who does not quite fit the mold of the pious scholar. In reading Rabbi Asher’s account it's easy to imagine him haranguing a crowd in a fiery sermon on Shabbat morning.
Rabbi Asher ben Jehiel
Age 53
Virtues: Educated (Hebrew), Rabbi, Well Traveled
Flaws: Outsider (Minor), Driven (Major), Proud (Minor)
Personality Traits: Driven to change other people’s habits +3, Proud of his halakhic skill +2, Willing to start and argument +2, Logical +2, Abrasive +1, Pious +0
Story Seed - Rabbi Asher and the Drought
The fall rains do not come to the covenant and surrounding lands. Rumors do come to the covenant of an itinerant rabbi who has arrived in a nearby town with a strong Jewish community, claiming that he can solve the problem. When the magi meet with him they discover that Rabbi Asher is committed to practical logic, outspoken, driven to change the communal practice, and a bit prideful. He asks for their help in convincing the populace to pray for rain outside the appointed time. If the magi solve the drought through magic Rabbi Asher will be devastated that he has lost an opportunity to change the community’s practice and will condemn them publicly as wizards. If they magically change the minds of the populace he may accept this intervention, but what if other Jewish authorities find out? If the covenant takes no action, will the Chrisitan authorities intervene against this Jew stirring up trouble in the community? And if Rabbi Asher gets his way and the community does offer prayer for rain early, before November 22nd, will the skies open up or will Rabbi Asher be rejected by the heavens?