Unit 7 - Rabban Gamliel and the Sages of Yavneh

תפלת הערב אין לה קבע: מאי אין לה קבע אילימא דאי בעי מצלי כוליה ליליא ליתני תפלת הערב כל הלילה אלא מאי אין לה קבע כמאן דאמר תפלת ערבית רשות דאמר רב יהודה אמר שמואל תפלת ערבית רבן גמליאל אומר חובה ר' יהושע אומר רשות אמר אביי הלכה כדברי האומר חובה ורבא אמר הלכה כדברי האומר רשות. ת"ר מעשה בתלמיד אחד שבא לפני ר' יהושע א"ל תפלת ערבית רשות או חובה אמר ליה רשות בא לפני רבן גמליאל א"ל תפלת ערבית רשות או חובה א"ל חובה א"ל והלא ר' יהושע אמר לי רשות א"ל המתן עד שיכנסו בעלי תריסין לבית המדרש כשנכנסו בעלי תריסין עמד השואל ושאל תפלת ערבית רשות או חובה א"ל רבן גמליאל חובה אמר להם רבן גמליאל לחכמים כלום יש אדם שחולק בדבר זה אמר ליה ר' יהושע לאו א"ל והלא משמך אמרו לי רשות אמר ליה יהושע עמוד על רגליך ויעידו בך עמד רבי יהושע על רגליו ואמר אלמלא אני חי והוא מת יכול החי להכחיש את המת ועכשיו שאני חי והוא חי היאך יכול החי להכחיש את החי היה רבן גמליאל יושב ודורש ור' יהושע עומד על רגליו עד שרננו כל העם ואמרו לחוצפית התורגמן עמוד ועמד אמרי עד כמה נצעריה וניזיל בר"ה אשתקד צעריה בבכורות במעשה דר' צדוק צעריה הכא נמי צעריה תא ונעבריה מאן נוקים ליה נוקמיה לרבי יהושע בעל מעשה הוא נוקמיה לר' עקיבא דילמא עניש ליה דלית ליה זכות אבות אלא נוקמיה לר' אלעזר בן עזריה דהוא חכם והוא עשיר והוא עשירי לעזרא הוא חכם דאי מקשי ליה מפרק ליה והוא עשיר דאי אית ליה לפלוחי לבי קיסר אף הוא אזל ופלח והוא עשירי לעזרא דאית ליה זכות אבות ולא מצי עניש ליה

Berakhot 27b:13-22

As for the Tefillah of the evening, it has no fixed time. What means it has no fixed time? If we are to suppose that should a man so desire, he can say the Tefillah at any time during the night, then let the Mishnah teach explicitly, "The evening Tefillah [may be said] at any time during the night"! What, then, means it has no fixed time? It is in accord with him who declared that the evening-Tefillah is voluntary; for Rab Judah said in the name of Samuel: As for the evemng-Tefillah, Rabban Gamaliel declares it to be obligatory, but R. Joshua declares it to be voluntary. Abbai said[3] : The Halakah is in agreement with him who declares it to be obligatory ; but Raba[4] said : The Halakah is in agreement with him who declares it to be voluntary. Our Rabbis have taught : It happened that a disciple came before R. Joshua and asked him, "Is the evening-Tefillah voluntary or obligatory?" He replied, "It is voluntary." Then he came before Rabban Gamaliel and asked him the same question. He replied, "It is obligatory." He thereupon said to him, "But has not R. Joshua told me it was voluntary!" Rabban Gamaliel said to him, "Wait until the shield-bearers[5] enter the House of Study." When the shield-bearers had assembled, the questioner stood up and asked, "Is the evening-Tefillah voluntary or obligatory ?" Rabban Gamaliel replied, "It is obligatory." Rabban Gamaliel said to the Sages, "Is there anyone who has a different opinion on this matter?" R. Joshua said to him, "No[1]" Then Rabban Gamaliel said to him, "But has it not been reported to me in thy name that it is voluntary ?" And he added, "Joshua, stand up that it may be testified against thee." R. Joshua stood up and said, "If I were living and he[2] dead, the living would be able to deny the statement of the dead ; but seeing that I am alive and he also is alive, how can the living deny the statement of the living ! " Then Rabban Gamaliel sat and commenced his discourse while R. Joshua remained standing[3], until all those present began to murmur and cried to Huspit the interpreter[4], "Stop !" and he stopped. They said, "How long is [Rabban Gamaliel] going to continue heaping indignities upon [R. Joshua]? Last year he slighted him on the question of the New Year[5] ; he slighted him on the question of the firstborn in the incident of R. Sadok[6]; and here again he has slighted him. Come, let us depose him[7]! Whom shall we appoint in his stead ? Shall we appoint R. Joshua ? [No ;] he is a party in the incident. Shall we appoint R. 'Akiba ? [No ;] perhaps Rabban Gamaliel will plague him because of his lack of ancestral merit[8]. Let us, then, appoint R. Eleazar b. 'Azariah, for he is wise, rich, and he is of the tenth generation from Ezra. He is wise, so if anyone[9] puts difficult questions to him, he will be able to reply to him ; and he is rich, so if it be necessary for someone to attend at the palace of the Emperor[10], he will be qualified to do so ; and he is of the tenth generation from Ezra, so he possesses ancestral merit and Rabban Gamaliel will not be able to worry him on that score." They attended upon R. Eleazar b. 'Azariah and asked him, "Would the master consent to become the head of the College?" He replied, "I will first go and take counsel with the members of my household." He went and consulted his wife, and she said to him,

ברכות כ״ח א:ט׳-י״ג

אר"ג הואיל והכי הוה איזיל ואפייסיה לר' יהושע כי מטא לביתיה חזינהו לאשיתא דביתיה דמשחרן א"ל מכותלי ביתך אתה ניכר שפחמי אתה א"ל אוי לו לדור שאתה פרנסו שאי אתה יודע בצערן של ת"ח במה הם מתפרנסים ובמה הם נזונים אמר לו נעניתי לך מחול לי לא אשגח ביה עשה בשביל כבוד אבא פייס אמרו מאן ניזיל ולימא להו לרבנן אמר להו ההוא כובס אנא אזילנא שלח להו ר' יהושע לבי מדרשא מאן דלביש מדא ילבש מדא ומאן דלא לביש מדא יימר ליה למאן דלביש מדא שלח מדך ואנא אלבשיה אמר להו ר"ע לרבנן טרוקו גלי דלא ליתו עבדי דר"ג ולצערו לרבנן א"ר יהושע מוטב דאיקום ואיזיל אנא לגבייהו אתא טרף אבבא א"ל מזה בן מזה יזה ושאינו לא מזה ולא בן מזה יאמר למזה בן מזה מימיך מי מערה ואפרך אפר מקלה א"ל ר"ע רבי יהושע נתפייסת כלום עשינו אלא בשביל כבודך למחר אני ואתה נשכים לפתחו אמרי היכי נעביד נעבריה גמירי מעלין בקדש ואין מורידין נדרוש מר חדא שבתא ומר חדא שבתא אתי לקנאויי אלא לדרוש ר"ג תלתא שבתי וראב"ע חדא שבתא והיינו דאמר מר שבת של מי היתה של ראב"ע היתה ואותו תלמיד ר' שמעון בן יוחאי הוה:

Berakhot 28a:9-13

"Perhaps they will soon depose thee!" He answered[1] "[Let a man] use the cup of honour[2] for one day, and to-morrow let it be broken." She said to him, "Thou hast no grey hair[3]!" That day he was eighteen[4] years of age; but a miracle was wrought for him, and eighteen rows of hair[5] turned grey. That is what R. Eleazar b. 'Azariah meant when he said, "Behold I am like one seventy years old," and not "I am seventy years old[6]." It has been taught : That same day, they removed the doorkeeper [of the College] and permission was granted to the disciples to enter ; for Rabban Gamaliel had issued a proclamation: "A disciple, who is not inwardly the same as outwardly[7], will not be allowed to enter the House of Study." That day many forms had to be added[8]. R. Johanan said : Abba Jose[9] b. Dostai and the Rabbis differ as to the number; one declaring four hundred forms were added, the other declaring it was seven hundred. This [vast addition] depressed Rabban Gamaliel who said, "Perhaps, God forbid, I have withheld Torah from Israel !" He was shown in a dream white pitchers full of ashes". It was not really so[11] ; but he was shown this to relieve his mind. It has been taught : That same day 'Eduyyot[1] was learnt, and wherever we find the phrase "on that day" it refers to that occasion. There was not a Halakah which had been left in a state of uncertainty in the House of Study which was not then made clear. Even Rabban Gamaliel did not absent himself from the House of Study[2]. For there is a Mishnaic teaching: On that day an Ammonite proselyte, named Judah, came before them in the House of Study and said to them, "May I enter the Community [of Israel]?" Rabban Gamaliel replied to him, "Thou art forbidden to enter the Community." R. Joshua said to him, "Thou art permitted to enter the Community." Rabban Gamaliel asked R. Joshua, "But has it not been said, 'An Ammonite or a Moabite shall not enter into the assembly of the Lord '?" (Deut. xxiii. 4). R. Joshua answered him, "Do, then, the Ammonites and Moabites still inherit their lands? Did not Sennacherib, king of Assyria, long ago come up and confuse all the nationalities ? As it is said, 'I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants' (Is. X. 13) ; and whoever issues [from a mixed body] issues from the majority[3]." Rabban Gamaliel said to him, "But has it not been said, 'Afterward I will bring back the captivity of the children of Ammon, saith the Lord' (Jer. xlix. 6) ? and therefore they have returned !" R. Joshua retorted, "And has it not been said, 'I will turn the captivity of My people Israel' (Amos ix. 14)? but they have not yet returned !" They immediately permitted him to enter the Community. Rabban Gamaliel thereupon said, "Since it is so, I will go and conciliate R. Joshua[4]." When he arrived at the latter's house, he noticed that the walls of his house were blackened, and said to him, "From the walls of thy house it can be recognised that thou art a charcoal-burner[5]." R. Joshua replied, "Woe to the generation whose leader thou art, for thou knowest not the struggle of the disciples to support and feed themselves!" He said to him, "I beg thy pardon[1]; forgive me." He took no notice of him. "Do it out of regard for my father!" He made peace with him. They said, "Who will go and tell the Rabbis [that we are reconciled]? " A fuller[2] said to them, "I will go," R. Joshua sent [the following message] to the House of Study, "Let him who has been accustomed to wear the mantle [of honour] still wear it ; and shall he who has not been accustomed to wear the mantle say to him who has been accustomed to wear it, 'Take off thy mantle and I shall put it on'[3]?" R. 'Akiba said to the Rabbis, "Bolt the doors, so that the slaves of Rabban Gamaliel may not enter and injure the Rabbis[4]." R. Joshua said, "It is better that I should rise and go myself to him[5]." He went and knocked at his door, and said to him, "Let the sprinkler[6] who is the son of a sprinkler sprinkle; for shall one who is not a sprinkler nor the son of a sprinkler say to a sprinkler who is the son of a sprinkler, 'Thy water is cave water and thy ashes the ashes of a stove'[7]?" R. 'Akiba said to him, "R. Joshua, thou hast become reconciled ! Have we not done this only out of regard for thine honour? To-morrow thou and I will go early to the door of [Rabban Gamaliel's] house[8]." They asked, "What shall we do? Shall we depose [R. Eleazar b. 'Azariah] ? We have the tradition, 'We may raise to a higher degree of sanctity but not degrade to a lower degree! ' If we ask one of them to give the discourse on one Sabbath and the other on the next Sabbath, it will lead to jealousy. Let, then, Rabban Gamaliel give the discourse three Sabbaths [in the month] and R. Eleazar b. 'Azariah one Sabbath," That is what the teacher meant who asked, "Whose Sabbath was it? It was R. Eleazar b. 'Azariah's[1]" ] And the disciple was R. Simeon b. Johai[2]. The additional Tefillah [may he said] at any time in the day. [R. Judah says: Until the seventh hour.] R. Johanan said : If one reads it after the seventh hour, he is called a transgressor. Our Rabbis have taught[3]: If there be before a man two Tefillot, one of the afternoon and the other the additional, he should say that of the afternoon and afterwards the additional, because the former is constant, the latter not constant[4]. R. Judah says : He should first recite the additional Tefillah and afterwards that of the afternoon, because the former is a duty that lapses, but the other is not. R. Johanan said : The Halakah is — one first says the afternoon Tefillah and then the additional. When R. Zera[5] was weary of study, he used to go and sit at the entrance of the school of R. Nathan b. Tobi saying, "When the Rabbis pass by, I will stand up before them and receive the reward[6]" He once went out ; and when R. Nathan b. Tobi came he asked him[7], "Who is stating the Halakah in the House of Study?" He replied, "Thus spake R. Johanan : The Halakah is not according to R. Judah who said , 'He should first recite the additional Tefillah and afterwards that of the afternoon'." R. Zera asked him, "Did R. Johanan say that?" He replied, "Yes, it was taught us by him forty times." He asked him, "Is this the only one [he expounded] to thee, or was it new to thee[8]?" He replied, "It was new to me, because I was in doubt [whether it was not a teaching] of R. Joshua b. Levi." R. Joshua b. Levi said : Whoever prays the additional Tefillah after the seventh hour, as taught by R. Judah, of him the Scriptures state, "Those who are smitten [nuge][9] because of the advocated appointed seasons will I gather, who are of thee" (Zeph. iii. 18). How is it known that nuge is a term of "breaking" ? As Rab Joseph translated : "A breach has come upon the enemies of the house of Israel[1] because they delayed the times of the festivals in Jerusalem." R. Eleazar said : Whoever says the morning Tefillah after the fourth hour, of him the Scriptures declare, "Those who are troubled [nuge] because of the appointed seasons will I gather, who are of thee." How is it known that nuge is a term for "trouble" ? For it is written, "My soul melteth away from heaviness [tugah]" (Ps. cxix. 28). Rab Nahman b. Isaac said : From the following : "Her virgins are afflicted [nugot], and she herself is in bitterness" (Lam. i. 4).

בבא מציעא נ״ט א:י״ב

תנן התם חתכו חוליות ונתן חול בין חוליא לחוליא ר"א מטהר וחכמים מטמאין

Bava Metzia 59a:12

It is better for a man to have relations with a doubtfully married woman than to embarrass your friend in public. From where does he get this? From the interpretation of Rava Rava interpreted What can be derived from this biblical source: “But when I halt they rejoice, and gather themselves together; The abjects gather themselves together against me, and those whom I know not; They tear me, and cease not; (Psalms 36:15)” David said in front of the Holy One "If they tore my flesh, my blood would not spill on the land, and not only that, but also in a time when we were dealing with the laws of צרעת and corpses they asked me, “The one who committed adultery, in what is his death?” I say to them, “His death is in strangulation. He has a spot in עולם הבא, but the one who embarrasses does not have a place." Mar Zutra bar Tuvia said in the name of Rav, and some quote it thus: Rav Chana bar Bizna said in the name of Rabbi Shimon Chasida, and some quote it thus: Rabbi Yochanan said in the name of Rabbi Shimon bar Yochai “It is better for a man to throw himself into a fiery furnace, and to not embarrassed their fellow in public.” What is the source for this? From Tamar, and it says, “When she was brought forth, she sent to her father in law.” (Genesis 38:25) Rav Chinenah son of Rav Idi said, “What can be derived from this verse, ‘You shall not wrong your fellow’ (Leviticus 25:17)? A people who is with you in the Torah and in Mitzvot, you shall not wrong” Rav said, "A person should always be careful regarding [the prohibition of] causing אונאה to his wife, because her tears - being frequent - [mean that the punishment for] causing her אונאה is close." Rabbi Elazar said, “From the day that the Temple was destroyed, the gates of prayer closed, as it says ‘Yea, when I cry and call for help, He shuts out my prayer.’ (Lamentations 3:8) And even though the gates of prayer are closed, the gates of tears are not closed, as it says ‘Hear my prayer, O LORD, and give ear unto my cry; you will not be silent at my tears.’ (Psalms 39:13)” Rav said “Everyone who follows the advice of his wife will go to Gehenom, as it says ‘But there was none like Ahab who sold himself over to do that which was evil in the sight of the LORD, because Jezebel persuaded him.’” Rav Papa said to Abaye, “But surely people say, ‘If your wife is short bend down and listen to your wife, and whisper to her.’” This is not a difficulty, this applies to words of the Earth, and this applies to words of the house. Another version: This applies to words of G-d, and this applies to words of the Earth. Rav Hisdah said, All the gates are closed except for the gates of אונאה, as it says, “behold, the Lord stood beside a wall made by a plumbline, with a plumbline in His hand. (Amos 7:7)” Rabbi Elazar said, "All is punished through a messenger, except for fraudulent overcharging, as it is said, 'And in his hand, a measuring line (Amos 7:7).'" Rabbi Abbahu said, "[Regarding] three [sins], the curtain [of mercy; which figuratively blocks G-d from punishing the evil] is not locked for them [and thus punishment can get through]: Fraudulent overcharging, robbery, and idol worship. Fraudulent overcharging, as it is written, 'And in his hand, a measuring line (Amos 7:7).' Robbery, as it is written, 'Violence and spoil shall be heard in [Jerusalem]- in front of me forever (Jeremiah 6:7).' Idol worship, as it is written, "The nation that is vexing me- in front of me forever, etc. (Isaiah 65:3).'" Rabbi Yehudah [of Babylon] said, "A person should always be careful with produce, for arguments are only found in the house because of produce [ie. sustenance, or rather the lack of it], as it is said, 'He who makes your borders peaceful, [with] cream of wheat he shall sustain you (Psalms 147:14).'" And Rabbi Chelbo said, "A man should always be vigilant with the honor of his wife, for blessing is only found in the home of a man because of his wife, as it is said, 'And to Abram, he was good for her sake (Genesis 12:15).'" And this is [similar to] what Rava said to the people of Mechoza: "Give honor to your wives, so that you may be enriched." It was taught elsewhere, If he cut it into sections (lit. vertebrae), and placed sand between every section, Rabbi Eliezer rules it pure and the Sages rule it impure.

בבא מציעא נ״ט ב:א׳-ט׳

וזה הוא תנור של עכנאי מאי עכנאי אמר רב יהודה אמר שמואל שהקיפו דברים כעכנא זו וטמאוהו תנא באותו היום השיב רבי אליעזר כל תשובות שבעולם ולא קיבלו הימנו אמר להם אם הלכה כמותי חרוב זה יוכיח נעקר חרוב ממקומו מאה אמה ואמרי לה ארבע מאות אמה אמרו לו אין מביאין ראיה מן החרוב חזר ואמר להם אם הלכה כמותי אמת המים יוכיחו חזרו אמת המים לאחוריהם אמרו לו אין מביאין ראיה מאמת המים חזר ואמר להם אם הלכה כמותי כותלי בית המדרש יוכיחו הטו כותלי בית המדרש ליפול גער בהם רבי יהושע אמר להם אם תלמידי חכמים מנצחים זה את זה בהלכה אתם מה טיבכם לא נפלו מפני כבודו של רבי יהושע ולא זקפו מפני כבודו של ר"א ועדיין מטין ועומדין חזר ואמר להם אם הלכה כמותי מן השמים יוכיחו יצאתה בת קול ואמרה מה לכם אצל ר"א שהלכה כמותו בכ"מ עמד רבי יהושע על רגליו ואמר (דברים ל, יב) לא בשמים היא מאי לא בשמים היא אמר רבי ירמיה שכבר נתנה תורה מהר סיני אין אנו משגיחין בבת קול שכבר כתבת בהר סיני בתורה (שמות כג, ב) אחרי רבים להטות אשכחיה רבי נתן לאליהו א"ל מאי עביד קוב"ה בההיא שעתא א"ל קא חייך ואמר נצחוני בני נצחוני בני אמרו אותו היום הביאו כל טהרות שטיהר ר"א ושרפום באש ונמנו עליו וברכוהו ואמרו מי ילך ויודיעו אמר להם ר"ע אני אלך שמא ילך אדם שאינו הגון ויודיעו ונמצא מחריב את כל העולם כולו מה עשה ר"ע לבש שחורים ונתעטף שחורים וישב לפניו ברחוק ארבע אמות אמר לו ר"א עקיבא מה יום מיומים אמר לו רבי כמדומה לי שחבירים בדילים ממך אף הוא קרע בגדיו וחלץ מנעליו ונשמט וישב על גבי קרקע זלגו עיניו דמעות לקה העולם שליש בזיתים ושליש בחטים ושליש בשעורים ויש אומרים אף בצק שבידי אשה טפח תנא אך גדול היה באותו היום שבכל מקום שנתן בו עיניו ר"א נשרף ואף ר"ג היה בא בספינה עמד עליו נחשול לטבעו אמר כמדומה לי שאין זה אלא בשביל ר"א בן הורקנוס עמד על רגליו ואמר רבונו של עולם גלוי וידוע לפניך שלא לכבודי עשיתי ולא לכבוד בית אבא עשיתי אלא לכבודך שלא ירבו מחלוקות בישראל נח הים מזעפו

Bava Metzia 59b:1-9

This is the “oven of Achnai.” What is Achnai? Said Rabbi Yehudah in the name of Shmuel: That they surrounded it with words [of debate] like an Achnai snake, and declared it impure. It was taught: On that day R. Eliezer answered all the answers on earth and they did not accept it from him. He said, “If the law is like me, the carob tree will prove it”; the carob tree was uprooted from its place one hundred Amah, some say four hundred Amah. They said: “We do not bring proof from a carob tree.”... He went and said “If the law is like me the water channel will prove it”; the water channel flowed in reverse direction. They said: “We do not bring proof from a water channel.” He went and said “If the law is as I say the walls of the House of Study will prove it”; the walls of the House of Study inclined to fall. R. Yehoshua protested at them, saying to them “If scholars defeat each other in the law, how does it better you?” They did not fall because of the honor of R.Yehoshua and they did not straighten, because of the honor of R. Eliezer, and they still incline and stand.... [R. Eliezer] went and said, “If the law is like me, from Heaven they will prove it”; a heavenly voice came out and said, “What have you with R. Eliezer, who the law is like him in every place?” R. Yehoshua stood on his feet and said “[The Torah] is not in heaven,” (Deuteronomy 30:12). What does "[The Torah] is not in heaven" mean? R. Yirmiyah said: “That the Torah was already given at Sinai, we do not pay attention to a heavenly voice, since You already wrote at Sinai in the Torah, “After the majority to incline,” (Exodus 23:2). R. Natan met the prophet Elijah and said to him, “What did the Holy One Blessed be He do in that hour?” He said to him: “He smiled and said, “My sons have defeated Me, My sons have defeated Me.” They said: On that day they burned all the pure things R. Eliezer had declared pure; they voted upon him and excommunicated him. They asked “Who will go and inform him?” R. Akiva said, “I will go, lest an improper person inform him and all the earth will be destroyed.” What did R. Akiva do? He dressed in black and sat before him at a distance of four Amot. R. Eliezer said: “Akiva, what is today from all days?” He said, “My master, it appears to me your friends distanced themselves from you.” R. Eliezer too tore his clothes, removed his shoes and sat on the ground his eyes flowed tears. The earth was stricken, a third in olives, a third in wheat, a third in barley. Some say: even dough in a woman’s hand spoiled.... It was taught: Great was that day that every place R. Eliezer put his eyes was burned.... And even R. Gamliel was on a ship; a wave stood upon him to drown him. He said: It appears to me this is only because of R.Eliezer b. Hyrkanos. He stood on his feet and said, “Master of the world, it is revealed and known before You that not for my honor I did nor for the honor of my father’s house but for Your honor that controversies not multiply in Israel.” The sea rested from its anger. Ima Shalom, wife of R. Eliezer, was R. Gamliel’s sister; from then she did not allow R. Eliezer to fall on his face in prayer. One day the New Moon became miscalculated for her between a twenty-nine or thirty day month. Some say: a poor man came and stood at the gate, she brought out bread to him. She found R. Eliezer fallen in prayer and said, “Get up, you have killed my brother.” Meanwhile a ram’s horn blast went out from R. Gamliel’s house [to announce] that he died. [R. Eliezer] asked, “How did you know?” She said, “So I have received a tradition from the house of my father’s father: “All gates are closed but the gates of oppression.” Our rabbis taught