Bava Metzia 84
כִּי הַאי מַעֲשֶׂה לִידֵיהּ. פְּגַע בֵּיהּ אֵלִיָּהוּ,
Elijah the prophet encountered him
אֲמַר לֵיהּ: עַד מָתַי אַתָּה מוֹסֵר עַמּוֹ שֶׁל אֱלֹהֵינוּ לַהֲרִיגָה? אֲמַר לֵיהּ: מַאי אֶעֱבֵיד? הַרְמָנָא דְמַלְכָּא הוּא! אֲמַר לֵיהּ: אֲבוּךְ עֲרַק לְאַסְיָא, אַתְּ עֲרוֹק לְלוּדְקִיָּא.
and said to him: Until when will you inform on the nation of our God to be sentenced to execution? Rabbi Yishmael, son of Rabbi Yosei, said to Elijah: What should I do? It is the king’s edict that I must obey. Elijah said to him: Faced with this choice, your father fled to Asia. You should flee to Laodicea rather than accept this appointment.
כִּי הֲווֹ מִקַּלְעִי רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי וְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן בַּהֲדֵי הֲדָדֵי, הֲוָה עָיֵיל בַּקְרָא דְתוֹרֵי בֵּינַיְיהוּ וְלָא הֲוָה נָגְעָה בְּהוּ.
§ With regard to these Sages, the Gemara adds: When Rabbi Yishmael, son of Rabbi Yosei, and Rabbi Elazar, son of Rabbi Shimon, would meet each other, it was possible for a pair of oxen to enter and fit between them, under their bellies, without touching them, due to their excessive obesity.
אֲמַרָה לְהוּ הָהִיא מַטְרוֹנִיתָא: בְּנֵיכֶם אֵינָם שֶׁלָּכֶם. אֲמַרוּ לַהּ: שֶׁלָּהֶן גָּדוֹל מִשֶּׁלָּנוּ. כׇּל שֶׁכֵּן. אִיכָּא דְאָמְרִי, הָכִי אֲמַרוּ לַהּ: ״כִּי כָאִישׁ גְּבוּרָתוֹ״. אִיכָּא דְאָמְרִי הָכִי, אֲמַרוּ לַהּ: ״אַהֲבָה דּוֹחֶקֶת אֶת הַבָּשָׂר״.
A certain Roman noblewoman [matronita] once said to them: Your children are not really your own, as due to your obesity it is impossible that you engaged in intercourse with your wives. They said to her: Theirs, i.e., our wives’ bellies, are larger than ours. She said to them: All the more so you could not have had intercourse. There are those who say that this is what they said to her: “For as the man is, so is his strength” (Judges 8:21), i.e., our sexual organs are proportionate to our bellies. There are those who say that this is what they said to her: Love compresses the flesh.
וּלְמָה לְהוּ לְאַהְדּוֹרֵי לַהּ? וְהָא כְּתִיב: ״אַל תַּעַן כְּסִיל כְּאִוַּלְתּוֹ״! שֶׁלֹּא לְהוֹצִיא לַעַז עַל בְּנֵיהֶם.
The Gemara asks: And why did they respond to her audacious and foolish question? After all, it is written: “Answer not a fool according to his folly, lest you also be like him” (Proverbs 26:4). The Gemara answers: They answered her in order not to cast aspersions on the lineage of their children.
אָמַר רַבִּי יוֹחָנָן: אֵיבְרֵיהּ דְּרַבִּי יִשְׁמָעֵאל [בְּרַבִּי יוֹסֵי] כְּחֵמֶת בַּת תֵּשַׁע קַבִּין. אָמַר רַב פָּפָּא: אֵיבְרֵיהּ דְּרַבִּי יוֹחָנָן כְּחֵמֶת בַּת חֲמֵשֶׁת קַבִּין, וְאָמְרִי לַהּ בַּת שְׁלֹשֶׁת קַבִּין. דְּרַב פָּפָּא גּוּפֵיהּ כִּי דְקוּרֵי דְּהַרְפְּנָאֵי.
The Gemara continues discussing the bodies of these Sages: Rabbi Yoḥanan said: The organ of Rabbi Yishmael, son of Rabbi Yosei, was the size of a jug of nine kav. Rav Pappa said: The organ of Rabbi Yoḥanan was the size of a jug of five kav, and some say it was the size of a jug of three kav. Rav Pappa himself had a belly like the baskets [dikurei] made in Harpanya.
אָמַר רַבִּי יוֹחָנָן: אֲנָא אִשְׁתַּיַּירִי מִשַּׁפִּירֵי יְרוּשָׁלַיִם הַאי מַאן דְּבָעֵי מִחְזֵי שׁוּפְרֵיהּ דְּרַבִּי יוֹחָנָן, נַיְיתֵי כָּסָא דְכַסְפָּא מִבֵּי סִלְקֵי, וּנְמַלְּיֵיהּ פַּרְצִידַיָּא דְּרוּמָּנָא סוּמָּקָא, וְנַהְדַּר לֵיהּ כְּלִילָא דְּוַורְדָּא סוּמָּקָא לְפוּמֵּיהּ, וְנוֹתְבֵיהּ בֵּין שִׁמְשָׁא לְטוּלָּא, (הָהוּא) [הָנְהוּ] זַהֲרוּרֵי מֵעֵין שׁוּפְרֵיהּ דְּרַבִּי יוֹחָנָן.
With regard to Rabbi Yoḥanan’s physical features, the Gemara adds that Rabbi Yoḥanan said: I alone remain of the beautiful people of Jerusalem. The Gemara continues: One who wishes to see something resembling the beauty of Rabbi Yoḥanan should bring a new, shiny silver goblet from the smithy and fill it with red pomegranate seeds [partzidaya] and place a diadem of red roses upon the lip of the goblet, and position it between the sunlight and shade. That luster is a semblance of Rabbi Yoḥanan’s beauty.
אִינִי? וְהָאָמַר מָר: שׁוּפְרֵיהּ דְּרַב כָּהֲנָא מֵעֵין שׁוּפְרֵיהּ דְּרַבִּי אֲבָהוּ, שׁוּפְרֵיהּ דְּרַבִּי אֲבָהוּ מֵעֵין שׁוּפְרֵיהּ דְּיַעֲקֹב אָבִינוּ, שׁוּפְרֵיהּ דְּיַעֲקֹב אָבִינוּ מֵעֵין שׁוּפְרֵיהּ דְּאָדָם הָרִאשׁוֹן! וְאִילּוּ רַבִּי יוֹחָנָן לָא קָא חָשֵׁיב לֵיהּ! שָׁאנֵי רַבִּי יוֹחָנָן, דְּהַדְרַת פָּנִים לָא הַוְיָא לֵיהּ.
The Gemara asks: Is that so? Was Rabbi Yoḥanan so beautiful? But doesn’t the Master say: The beauty of Rav Kahana is a semblance of the beauty of Rabbi Abbahu; the beauty of Rabbi Abbahu is a semblance of the beauty of Jacob, our forefather; and the beauty of Jacob, our forefather, is a semblance of the beauty of Adam the first man, who was created in the image of God. And yet Rabbi Yoḥanan is not included in this list. The Gemara answers: Rabbi Yoḥanan is different from these other men, as he did not have a beauty of countenance, i.e., he did not have a beard.
רַבִּי יוֹחָנָן הֲוָה אָזֵיל וְיָתֵיב אַשַּׁעֲרֵי טְבִילָה, אֲמַר: כִּי סָלְקָן בְּנוֹת יִשְׂרָאֵל מִטְּבִילַת מִצְוָה לִפְגְּעוּ בִּי, כִּי הֵיכִי דְּלֶהֱווֹ לְהוּ בְּנֵי שַׁפִּירֵי כְּווֹתִי, גְּמִירִי אוֹרָיְיתָא כְּווֹתִי.
The Gemara continues to discuss Rabbi Yoḥanan’s beauty. Rabbi Yoḥanan would go and sit by the entrance to the ritual bath. He said to himself: When Jewish women come up from their immersion for the sake of a mitzva, after their menstruation, they should encounter me first, so that they have beautiful children like me, and sons learned in Torah like me. This is based on the idea that the image upon which a woman meditates during intercourse affects the child she conceives.
אֲמַרוּ לֵיהּ רַבָּנַן: לָא מִסְתְּפֵי מָר מֵעֵינָא בִּישָׁא? אֲמַר לְהוּ: אֲנָא מִזַּרְעָא דְּיוֹסֵף קָאָתֵינָא, דְּלָא שָׁלְטָא בֵּיהּ עֵינָא בִּישָׁא. דִּכְתִיב: ״בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי עָיִן״, וְאָמַר רַבִּי אֲבָהוּ: אַל תִּקְרֵי ״עֲלֵי עָיִן״ אֶלָּא ״עוֹלֵי עָיִן״.
The Rabbis said to Rabbi Yoḥanan: Isn’t the Master worried about being harmed by the evil eye by displaying yourself in this manner? Rabbi Yoḥanan said to them: I come from the offspring of Joseph, over whom the evil eye does not have dominion, as it is written: “Joseph is a fruitful vine, a fruitful vine by a fountain [alei ayin]” (Genesis 49:22); and Rabbi Abbahu says: Do not read the verse as saying: “By a fountain [alei ayin]”; rather, read it as: Those who rise above the evil eye [olei ayin]. Joseph’s descendants are not susceptible to the influence of the evil eye.
רַבִּי יוֹסֵי בַּר חֲנִינָא אֲמַר מֵהָכָא: ״וְיִדְגּוּ לָרֹב בְּקֶרֶב הָאָרֶץ״, מָה דָּגִים שֶׁבַּיָּם מַיִם מְכַסִּים אוֹתָם וְאֵין הָעַיִן שׁוֹלֶטֶת בָּהֶן – אַף זַרְעוֹ שֶׁל יוֹסֵף אֵין הָעַיִן שׁוֹלֶטֶת בָּהֶן.
Rabbi Yosei bar Ḥanina said that this idea is derived from here: “And let them grow [veyidgu] into a multitude in the midst of the earth” (Genesis 48:16). Just as with regard to fish [dagim] in the sea, the water covers them and the evil eye therefore has no dominion over them, as they are not seen, so too, with regard to the offspring of Joseph, the evil eye has no dominion over them.
יוֹמָא חַד הֲוָה קָא סָחֵי רַבִּי יוֹחָנָן בְּיַרְדְּנָא. חַזְיֵיהּ רֵישׁ לָקִישׁ וּשְׁוַור לְיַרְדְּנָא אַבָּתְרֵיהּ. אֲמַר לֵיהּ חֵילָךְ לְאוֹרָיְיתָא. אֲמַר לֵיהּ שׁוּפְרָךְ לְנָשֵׁי. אֲמַר לֵיהּ אִי הָדְרַתְּ בָּךְ יָהֵיבְנָא לָךְ אֲחוֹתִי, דְּשַׁפִּירָא מִינַּאי. קַבֵּיל עֲלֵיהּ. בָּעֵי לְמִיהְדַּר לְאֵתוֹיֵי מָאנֵיהּ וְלָא מָצֵי הָדַר.
The Gemara relates: One day, Rabbi Yoḥanan was bathing in the Jordan River. Reish Lakish saw him and jumped into the Jordan, pursuing him. At that time, Reish Lakish was the leader of a band of marauders. Rabbi Yoḥanan said to Reish Lakish: Your strength is fit for Torah study. Reish Lakish said to him: Your beauty is fit for women. Rabbi Yoḥanan said to him: If you return to the pursuit of Torah, I will give you my sister in marriage, who is more beautiful than I am. Reish Lakish accepted upon himself to study Torah. Subsequently, Reish Lakish wanted to jump back out of the river to bring back his clothes, but he was unable to return, as he had lost his physical strength as soon as he accepted the responsibility to study Torah upon himself.
אַקְרְיֵיהּ וְאַתְנְיֵיהּ וְשַׁוְּיֵיהּ גַּבְרָא רַבָּא. יוֹמָא חַד הֲווֹ מִפַּלְגִי בֵּי מִדְרְשָׁא: הַסַּיִיף וְהַסַּכִּין וְהַפִּגְיוֹן וְהָרוֹמַח וּמַגַּל יָד וּמַגַּל קָצִיר מֵאֵימָתַי מְקַבְּלִין טוּמְאָה – מִשְּׁעַת גְּמַר מְלַאכְתָּן.
Rabbi Yoḥanan taught Reish Lakish Bible, and taught him Mishna, and turned him into a great man. Eventually, Reish Lakish became one of the outstanding Torah scholars of his generation. One day the Sages of the study hall were engaging in a dispute concerning the following baraita: With regard to the sword, the knife, the dagger [vehapigyon], the spear, a hand sickle, and a harvest sickle, from when are they susceptible to ritual impurity? The baraita answers: It is from the time of the completion of their manufacture, which is the halakha with regard to metal vessels in general.
וּמֵאֵימָתַי גְּמַר מְלַאכְתָּן? רַבִּי יוֹחָנָן אוֹמֵר: מִשֶּׁיְּצָרְפֵם בַּכִּבְשָׁן. רֵישׁ לָקִישׁ אָמַר: מִשֶּׁיְּצַחְצְחֵן בְּמַיִם. אֲמַר לֵיהּ לִסְטָאָה בְּלִסְטְיוּתֵיהּ יָדַע. אֲמַר לֵיהּ: וּמַאי אַהֲנֵית לִי? הָתָם ״רַבִּי״ קָרוּ לִי, הָכָא ״רַבִּי״ קָרוּ לִי! אֲמַר לֵיהּ: אַהֲנַאי לָךְ דַּאֲקָרְבִינָּךְ תַּחַת כַּנְפֵי הַשְּׁכִינָה.
These Sages inquired: And when is the completion of their manufacture? Rabbi Yoḥanan says: It is from when one fires these items in the furnace. Reish Lakish said: It is from when one scours them in water, after they have been fired in the furnace. Rabbi Yoḥanan said to Reish Lakish: A bandit knows about his banditry, i.e., you are an expert in weaponry because you were a bandit in your youth. Reish Lakish said to Rabbi Yoḥanan: What benefit did you provide me by bringing me close to Torah? There, among the bandits, they called me: Leader of the bandits, and here, too, they call me: Leader of the bandits. Rabbi Yoḥanan said to him: I provided benefit to you, as I brought you close to God, under the wings of the Divine Presence.
חֲלַשׁ דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן, חֲלַשׁ רֵישׁ לָקִישׁ. אֲתַאי אֲחָתֵיהּ קָא בָכְיָא. אֲמַרָה לֵיהּ: עֲשֵׂה בִּשְׁבִיל בָּנַי! אֲמַר לַהּ: ״עׇזְבָה יְתֹמֶיךָ אֲנִי אֲחַיֶּה״. עֲשֵׂה בִּשְׁבִיל אַלְמְנוּתִי! אֲמַר לַהּ: ״וְאַלְמְנוֹתֶיךָ עָלַי תִּבְטָחוּ״.
As a result of the quarrel, Rabbi Yoḥanan was offended, which in turn affected Reish Lakish, who fell ill. Rabbi Yoḥanan’s sister, who was Reish Lakish’s wife, came crying to Rabbi Yoḥanan, begging that he pray for Reish Lakish’s recovery. She said to him: Do this for the sake of my children, so that they should have a father. Rabbi Yoḥanan said to her the verse: “Leave your fatherless children, I will rear them” (Jeremiah 49:11), i.e., I will take care of them. She said to him: Do so for the sake of my widowhood. He said to her the rest of the verse: “And let your widows trust in Me.”
נָח נַפְשֵׁיהּ דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, וַהֲוָה קָא מִצְטַעַר רַבִּי יוֹחָנָן בָּתְרֵיהּ טוּבָא. אֲמַרוּ רַבָּנַן: מַאן לֵיזִיל לְיַתֹּבֵיהּ לְדַעְתֵּיהּ? נֵיזִיל רַבִּי אֶלְעָזָר בֶּן פְּדָת, דִּמְחַדְּדָין שְׁמַעְתָּתֵיהּ.
Ultimately, Rabbi Shimon ben Lakish, Reish Lakish, died. Rabbi Yoḥanan was sorely pained over losing him. The Rabbis said: Who will go to calm Rabbi Yoḥanan’s mind and comfort him over his loss? They said: Let Rabbi Elazar ben Pedat go, as his statements are sharp, i.e., he is clever and will be able to serve as a substitute for Reish Lakish.
אֲזַל יְתֵיב קַמֵּיהּ. כֹּל מִילְּתָא דַּהֲוָה אָמַר רַבִּי יוֹחָנָן אֲמַר לֵיהּ: תַּנְיָא דִּמְסַיְּיעָא לָךְ. אֲמַר: אַתְּ כְּבַר לְקִישָׁא?! בַּר לְקִישָׁא, כִּי הֲוָה אָמֵינָא מִילְּתָא, הֲוָה מַקְשֵׁי לִי עֶשְׂרִין וְאַרְבַּע קוּשְׁיָיתָא, וּמְפָרְקִינָא לֵיהּ עֶשְׂרִין וְאַרְבְּעָה פֵּרוּקֵי, וּמִמֵּילָא רָוְוחָא שְׁמַעְתָּא. וְאַתְּ אָמְרַתְּ: ״תַּנְיָא דִּמְסַיַּיע לָךְ״, אַטּוּ לָא יָדַעְנָא דְּשַׁפִּיר קָאָמֵינָא?
Rabbi Elazar ben Pedat went and sat before Rabbi Yoḥanan. With regard to every matter that Rabbi Yoḥanan would say, Rabbi Elazar ben Pedat would say to him: There is a ruling which is taught in a baraita that supports your opinion. Rabbi Yoḥanan said to him: Are you comparable to the son of Lakish? In my discussions with the son of Lakish, when I would state a matter, he would raise twenty-four difficulties against me in an attempt to disprove my claim, and I would answer him with twenty-four answers, and the halakha by itself would become broadened and clarified. And yet you say to me: There is a ruling which is taught in a baraita that supports your opinion. Do I not know that what I say is good? Being rebutted by Reish Lakish served a purpose; your bringing proof to my statements does not.
הֲוָה קָא אָזֵיל וְקָרַע מָאנֵיהּ וְקָא בָכֵי וְאָמַר: ״הֵיכָא אַתְּ בַּר לָקִישָׁא, הֵיכָא אַתְּ בַּר לָקִישָׁא״! וַהֲוָה קָא צָוַח עַד דְּשָׁף דַּעְתֵּיהּ מִינֵּיהּ. בְּעוֹ רַבָּנַן רַחֲמֵי עֲלֵיהּ וְנָח נַפְשֵׁיהּ.
Rabbi Yoḥanan went around, rending his clothing, weeping and saying: Where are you, son of Lakish? Where are you, son of Lakish? Rabbi Yoḥanan screamed until his mind was taken from him, i.e., he went insane. The Rabbis prayed and requested for God to have mercy on him and take his soul, and Rabbi Yoḥanan died.
וַאֲפִילּוּ הָכִי לָא סְמַךְ רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן אַדַּעְתֵּיהּ, קַבֵּיל עֲלֵיהּ יִסּוּרֵי. בְּאוּרְתָּא הֲווֹ מָיְיכִי לֵיהּ שִׁיתִּין נַמְטֵי, לְצַפְרָא נָגְדִי מִתּוּתֵיהּ שִׁיתִּין מְשִׁיכְלֵי דְּמָא וְכִיבָא.
§ After this digression, the Gemara returns to the story of Rabbi Elazar, son of Rabbi Shimon. And although his flesh did not putrefy, even so Rabbi Elazar, son of Rabbi Shimon, still did not rely on his own opinion, as he was worried that he may have erred in one of his decisions. He accepted afflictions upon himself as atonement for his possible sins. At night his attendants would spread out sixty felt bed coverings for him. In the morning, despite the bed coverings, they would remove sixty basins of blood and pus from underneath him.
לִמְחַר עֲבַדָה לֵיהּ דְּבֵיתְהוּ שִׁיתִּין מִינֵי לַפְדָּא וְאָכֵיל לְהוּ וּבָרֵי. וְלָא הֲוָת שָׁבְקָא לֵיהּ דְּבֵיתְהוּ לְמִיפַּק לְבֵי מִדְרְשָׁא כִּי הֵיכִי דְּלָא לִדְחֲקוּהוּ רַבָּנַן.
The following day, i.e., every morning, his wife would prepare for him sixty types of relish [lifda] made from figs, and he would eat them and become healthy. His wife, concerned for his health, would not allow him to go to the study hall, so that the Rabbis would not push him beyond his limits.
בְּאוּרְתָּא אֲמַר לְהוּ: אַחַיי וְרֵעַי, בּוֹאוּ! בְּצַפְרָא אֲמַר לְהוּ: זִילוּ מִפְּנֵי בִּיטּוּל תּוֹרָה. יוֹמָא חַד שְׁמַעָה דְּבֵיתְהוּ, אֲמַרָה לֵיהּ: אַתְּ קָא מַיְיתֵית לְהוּ עִילָּוָיךְ! כִּלִּיתָ מָמוֹן שֶׁל בֵּית אַבָּא. אִימְּרַדָה, אֲזַלָה לְבֵית נָשָׁא.
In the evening, he would say to his pains: My brothers and my friends, come! In the morning he would say to them: Go away, due to the dereliction of Torah study that you cause me. One day his wife heard him inviting his pains. She said to him: You are bringing the pains upon yourself. You have diminished the money of my father’s home due to the costs of treating your self-imposed afflictions. She rebelled against him and went back to her father’s home, and he was left with no one to care for him.
סְלִיקוּ וַאֲתוֹ הָנָךְ [שִׁיתִּין] סָפוֹנָאֵי, עֲיַילוּ לֵיהּ שִׁיתִּין עַבְדֵי כִּי נְקִיטִי שִׁיתִּין אַרְנָקֵי, וַעֲבַדוּ לֵיהּ שִׁיתִּין מִינֵי לַפְדָּא וְאָכֵיל לְהוּ.
Meanwhile, there were these sixty sailors who came and entered to visit Rabbi Elazar, son of Rabbi Shimon. They brought him sixty servants, each bearing sixty purses, and prepared him sixty types of relish and he ate them. When they had encountered trouble at sea, these sailors had prayed to be saved in the merit of Rabbi Elazar, son of Rabbi Shimon. Upon returning to dry land, they presented him with these gifts.
יוֹמָא חַד, אֲמַרָה לַהּ לְבַרְתַּהּ: זִילִי בְּקַי בַּאֲבוּךְ מַאי קָא עָבֵיד הָאִידָּנָא? אָתְיָא, אֲמַר לַהּ: זִילִי אֱמַרִי לְאִימִּיךְ: שֶׁלָּנוּ, גָּדוֹל מִשֶּׁלָּהֶם. קָרֵי אַנַּפְשֵׁיהּ: ״הָיְתָה כׇּאֳנִיּוֹת סוֹחֵר מִמֶּרְחָק תָּבִיא לַחְמָהּ״. אֲכַל וּשְׁתִי וּבְרִי נְפַק לְבֵי מִדְרְשָׁא.
One day, the wife of Rabbi Elazar, son of Rabbi Shimon, said to her daughter: Go and check on your father and see what he is doing now. The daughter came to her father, who said to her: Go and tell your mother that ours is greater than theirs, i.e., my current financial status is greater than that of your father’s household. He read the verse about himself: “She is like the merchant-ships; she brings her food from afar” (Proverbs 31:14). As he was unhindered by his wife from going to the study hall, Rabbi Elazar, son of Rabbi Shimon, ate and drank and became healthy and went out to the study hall.
אַיְיתוֹ לְקַמֵּיהּ שִׁיתִּין מִינֵי דְּמָא – טַהֲרִינְהוּ. הֲוָה קָא מְרַנְּנִי רַבָּנַן וְאָמְרִי: סָלְקָא דַעְתָּךְ לֵית בְּהוּ חַד סָפֵק?! אָמַר לְהוּ: אִם כְּמוֹתִי הוּא – יִהְיוּ כּוּלָּם זְכָרִים, וְאִם לָאו – תְּהֵא נְקֵבָה אַחַת בֵּינֵיהֶם. הָיוּ כּוּלָּם זְכָרִים. וְאַסִּיקוּ לְהוּ ״רַבִּי אֶלְעָזָר״ עַל שְׁמֵיהּ.
The students brought sixty questionable samples of blood before him for inspection, to determine whether or not they were menstrual blood. He deemed them all ritually pure, thereby permitting the women to engage in intercourse with their husbands. The Rabbis of the academy were murmuring about Rabbi Elazar, son of Rabbi Shimon, and saying: Can it enter your mind that there is not one uncertain sample among them? He must be mistaken. Rabbi Elazar, son of Rabbi Shimon, said to them: If the halakha is in accordance with my ruling, let all the children born from these women be males. And if not, let there be one female among them. It turned out that all of the children were males, and they were called Elazar in his name.
תַּנְיָא, אָמַר רַבִּי: כַּמָּה פְּרִיָּה וּרְבִיָּה בִּיטְּלָה רְשָׁעָה זוֹ מִיִּשְׂרָאֵל.
It is taught in a baraita that Rabbi Yehuda HaNasi lamented and said concerning the wife of Rabbi Elazar, son of Rabbi Shimon: How much procreation has this evil woman prevented from the Jewish people. She caused women not to have children by preventing her husband from going to the study hall and rendering his halakhic rulings.
כִּי הֲוָה קָא נָיְחָא נַפְשֵׁיהּ, אֲמַר לַהּ לִדְבֵיתְהוּ: יָדַעְנָא בִּדְרַבָּנַן דִּרְתִיחִי עֲלַי, וְלָא מִיעַסְקִי בִּי שַׁפִּיר. אַוגְנְיַן בְּעִילִּיתַאי וְלָא תִּדְחֲלִין מִינַּאי. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי: אִישְׁתַּעְיָא לִי אִימֵּיהּ דְּרַבִּי יוֹנָתָן, דְּאִישְׁתַּעְיָא לַהּ דְּבֵיתְהוּ דְּרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן: לָא פָּחוֹת מִתַּמְנֵי סְרֵי, וְלָא טְפֵי מֵעֶשְׂרִין וּתְרֵין שְׁנִין אַוגְנֵיתֵיהּ בְּעִילִּיתָא.
As Rabbi Elazar, son of Rabbi Shimon, was dying, he said to his wife: I know that the Rabbis are angry at me for arresting several thieves who are their relatives, and therefore they will not properly tend to my burial. When I die, lay me in my attic and do not be afraid of me, i.e., do not fear that anything will happen to my corpse. Rabbi Shmuel bar Naḥmani said: Rabbi Yonatan’s mother told me that the wife of Rabbi Elazar, son of Rabbi Shimon, told her: I laid him in the attic for no less than eighteen years and for no more than twenty-two years.
כִּי הֲוָה סָלְיקָנָא מְעַיְּנָנָא לֵיהּ בְּמַזְיֵיהּ, כִּי הֲוָה מִשְׁתַּמְטָא בִּינִיתָא מִינֵּיהּ הֲוָה אָתֵי דְּמָא. יוֹמָא חַד חֲזַאי רִיחְשָׁא דְּקָא נָפֵיק מֵאוּנֵּיהּ, חֲלַשׁ דַּעְתַּאי. אִיתְחֲזִי לִי בְּחֶלְמָא אֲמַר לִי: לָא מִידֵּי הוּא, יוֹמָא חַד שָׁמְעִי בְּזִלוּתָא דְּצוּרְבָּא מֵרַבָּנַן וְלָא מַחַאי כִּדְבָעֵי לִי.
His wife continued: When I would go up to the attic I would check his hair, and when a hair would fall out from his head, blood would come and appear in its place, i.e., his corpse did not decompose. One day I saw a worm emerging from his ear, and I became very distressed that perhaps his corpse had begun to decompose. My husband appeared to me in a dream and said to me: It is no matter for concern. Rather, this is a consequence for a sin of mine, as one day I heard a Torah scholar being insulted and I did not protest as I should have. Therefore, I received this punishment in my ear, measure for measure.
כִּי הֲווֹ אָתוּ בֵּי תְרֵי לְדִינָא, הֲווֹ קָיְימִי אַבָּבָא, אָמַר מָר מִילְּתֵיהּ וּמַר מִילְּתֵיהּ נָפֵיק קָלָא מֵעִילִּיתֵיהּ, וְאָמַר: אִישׁ פְּלוֹנִי אַתָּה חַיָּיב, אִישׁ פְּלוֹנִי אַתָּה זַכַּאי. יוֹמָא חַד הֲוָה קָא מִינַּצְיָא דְּבֵיתְהוּ בַּהֲדֵי שִׁבָבְתָּא, אֲמַרָה לַהּ: תְּהֵא כְּבַעֲלַהּ שֶׁלֹּא נִיתַּן לִקְבוּרָה. אָמְרִי רַבָּנַן: כּוּלֵּי הַאי וַדַּאי לָאו אוֹרַח אַרְעָא.
During this period, when two people would come for adjudication of a dispute, they would stand by the doorway to the home of Rabbi Elazar, son of Rabbi Shimon. One litigant would state his side of the matter, and the other litigant would state his side of the matter. A voice would issue forth from his attic, saying: So-and-so, you are guilty; so-and-so, you are innocent. The Gemara relates: One day, the wife of Rabbi Elazar, son of Rabbi Shimon, was quarreling with a neighbor. The neighbor said to her as a curse: This woman should be like her husband, who was not buried. When word spread that Rabbi Elazar, son of Rabbi Shimon, had not been buried, the Rabbis said: This much, i.e., now that the matter is known, to continue in this state is certainly not proper conduct, and they decided to bury him.
אִיכָּא דְּאָמְרִי, רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי אִיתְחֲזַאי לְהוּ בְּחֶלְמָא, אֲמַר לְהוּ: פְּרֵידָה אַחַת יֵשׁ לִי בֵּינֵיכֶם, וְאִי אַתֶּם רוֹצִים לַהֲבִיאָהּ אֶצְלִי? אֲזוּל רַבָּנַן לְאִעֲסוֹקֵי בֵּיהּ, לָא שְׁבַקוּ בְּנֵי עַכְבְּרַיָּא, דְּכֹל שְׁנֵי דַּהֲוָה נָיֵים רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן בְּעִילִּיתֵיהּ לָא סְלִיק חַיָּה רָעָה לְמָתַיְיהוּ.
There are those who say that the Sages found out that Rabbi Elazar, son of Rabbi Shimon, had not been buried when Rabbi Shimon ben Yoḥai, his father, appeared to them in a dream and said to them: I have a single fledgling among you, i.e., my son, and you do not wish to bring it to me by burying him next to me. Consequently, the Sages went to tend to his burial. The residents of Akhbaria, the town where the corpse of Rabbi Elazar, son of Rabbi Shimon, was resting, did not allow them to do so, as they realized that all the years that Rabbi Elazar, son of Rabbi Shimon, had been resting in his attic, no wild beast had entered their town. The townspeople attributed this phenomenon to his merit and they did not want to lose this protection.
יוֹמָא חַד מַעֲלֵי יוֹמָא דְכִיפּוּרֵי הֲוָה, הֲווֹ טְרִידִי. שַׁדַּרוּ רַבָּנַן לִבְנֵי בֵירֵי וְאַסְּקוּהוּ לְעַרְסֵיהּ וְאַמְטְיוּהּ לִמְעָרְתָּא דַאֲבוּהּ. אַשְׁכְּחוּהָ לְעַכְנָא דְּהָדְרָא לַהּ לִמְעָרְתָּא. אֲמַרוּ לַהּ: עַכְנָא עַכְנָא! פִּתְחִי פִּיךְ וְיִכָּנֵס בֵּן אֵצֶל אָבִיו. פְּתַחָ[ה] לְהוּ.
One day, which was Yom Kippur eve, everyone in the town was preoccupied with preparations for the Festival. The Rabbis sent a message to the residents of the adjacent town of Biri instructing them to help remove the body of Rabbi Elazar, son of Rabbi Shimon, from the attic, and they removed his bier and brought it to his father’s burial cave. They found a serpent [le’akhna] that had placed its tail in its mouth and completely encircled the entrance to the cave, denying them access. They said to it: Serpent, serpent! Open your mouth to allow a son to enter next to his father. It opened its mouth for them and uncoiled, and they buried Rabbi Elazar, son of Rabbi Shimon, alongside his father.
שָׁלַח רַבִּי לְדַבֵּר בְּאִשְׁתּוֹ, שְׁלַחָה לֵיהּ: כְּלִי שֶׁנִּשְׁתַּמֵּשׁ בּוֹ קוֹדֶשׁ יִשְׁתַּמֵּשׁ בּוֹ חוֹל? תַּמָּן אָמְרִין: בַּאֲתַר דְּמָרֵי בֵיתָא תְּלָא זְיָינֵיהּ, כּוּלְבָּא רָעֲיָא קוּלְּתֵיהּ תְּלָא. שְׁלַח לַהּ: נְהִי דִּבְתוֹרָה גָּדוֹל מִמֶּנִּי, אֲבָל בְּמַעֲשִׂים טוֹבִים מִי גָּדוֹל מִמֶּנִּי? שְׁלַחָה לֵיהּ: בְּתוֹרָה מִיהָא גָּדוֹל מִמְּךָ לָא יָדְעָנָא, בְּמַעֲשִׂים יָדְעָנָא, דְּהָא קַבֵּיל עֲלֵיהּ יִסּוּרֵי.
The Gemara continues: After this incident, Rabbi Yehuda HaNasi sent a messenger to speak with the wife of Rabbi Elazar, son of Rabbi Shimon, and propose marriage. She sent a message to him in response: Shall a vessel used by someone sacred, i.e., Rabbi Elazar, son of Rabbi Shimon, be used by someone who is, relative to him, profane? There, in Eretz Yisrael, they say that she used the colloquial adage: In the location where the master of the house hangs his sword, shall the contemptible shepherd hang his basket [kultei]? Rabbi Yehuda HaNasi sent a message back to her: Granted that in Torah he was greater than I, but was he greater than I in pious deeds? She sent a message back to him: Whether he was greater than you in Torah I do not know; but I do know that he was greater than you in pious deeds, as he accepted afflictions upon himself.
בְּתוֹרָה מַאי הִיא? דְּכִי הֲווֹ יָתְבִי רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל וְרַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה אַסַּפְסַלֵּי, יָתְבִי קַמַּיְיהוּ רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן וְרַבִּי אַאַרְעָא.
The Gemara asks: With regard to Torah knowledge, what is the event that demonstrated the superiority of Rabbi Elazar, son of Rabbi Shimon, over Rabbi Yehuda HaNasi? The Gemara answers: When Rabban Shimon ben Gamliel and Rabbi Yehoshua ben Korḥa, the leading Sages of the generation, were sitting on benches [asafselei] teaching Torah along with the other Sages, the youthful pair Rabbi Elazar, son of Rabbi Shimon, and Rabbi Yehuda HaNasi would sit before them on the ground out of respect.
מַקְשׁוּ וּמְפָרְקוּ. אָמְרִי: מִימֵיהֶן אָנוּ שׁוֹתִים וְהֵם יוֹשְׁבִים עַל גַּבֵּי קַרְקַע?! עֲבַדוּ לְהוּ סַפְסַלֵּי אַסְּקִינְהוּ.
These two young students would engage in discussions with the Sages, in which they would raise difficulties and answer them brilliantly. Seeing the young scholars’ brilliance, the leading Sages said: From their waters we drink, i.e., we are learning from them, and they are the ones sitting on the ground? Benches were prepared for Rabbi Elazar, son of Rabbi Shimon, and Rabbi Yehuda HaNasi, and they were promoted to sit alongside the other Sages.
אָמַר לָהֶן רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: פְּרֵידָה אַחַת יֵשׁ לִי בֵּינֵיכֶם, וְאַתֶּם מְבַקְּשִׁים לְאַבְּדָהּ הֵימֶנִי? אֲחֲתוּהּ לְרַבִּי. אָמַר לָהֶן רַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה: מִי שֶׁיֵּשׁ לוֹ אָב יִחְיֶה, וּמִי שֶׁאֵין לוֹ אָב יָמוּת? אֲחֲתוּהּ נָמֵי לְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן. חֲלַשׁ דַּעְתֵּיהּ, אָמַר: קָא חָשְׁבִיתוּ לֵיהּ כְּווֹתִי?
Rabban Shimon ben Gamliel said to the other Sages present: I have a single fledgling among you, i.e., my son Rabbi Yehuda HaNasi, and you are seeking to take it from me? By promoting my son to such a prestigious position at such a young age, his chances of being adversely affected by the evil eye are greatly increased. They demoted Rabbi Yehuda HaNasi to sit on the ground, at his father’s request. Rabbi Yehoshua ben Korḥa said to the Sages: Should one who has a father to care for him, i.e., Rabbi Yehuda HaNasi, be demoted so that he may live, while the other one, who does not have a father to care for him, i.e., Rabbi Elazar, son of Rabbi Shimon, should be allowed to die? Upon hearing his argument, the Sages also demoted Rabbi Elazar, son of Rabbi Shimon, without explaining to him the reason for his demotion. He became offended and said to them: You are equating Rabbi Yehuda HaNasi to me, by demoting us together. In fact, I am much greater than he.
עַד הָהוּא יוֹמָא כִּי הֲוָה אָמַר רַבִּי מִילְּתָא הֲוָה מְסַיַּיע לֵיהּ רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן: מִכָּאן וְאֵילָךְ כִּי הֲוָה אָמַר רַבִּי ״יֵשׁ לִי לְהָשִׁיב״, אָמַר לֵיהּ רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן: כָּךְ וְכָךְ יֵשׁ לְךָ לְהָשִׁיב, זוֹ הִיא תְּשׁוּבָתְךָ. הַשְׁתָּא הִיקַּפְתָּנוּ תְּשׁוּבוֹת חֲבִילוֹת שֶׁאֵין בָּהֶן מַמָּשׁ.
As a result of that incident, the relationship of Rabbi Elazar, son of Rabbi Shimon, with Rabbi Yehuda HaNasi changed. Up until that day, when Rabbi Yehuda HaNasi would state a matter of Torah, Rabbi Elazar, son of Rabbi Shimon, would support him by citing proofs for his opinion. From this point forward, when they were discussing a subject and Rabbi Yehuda HaNasi would say: I have an argument to respond, Rabbi Elazar, son of Rabbi Shimon, would preempt him by saying to him: Such and such is what you have to respond, and this is the refutation of your claim. Now that you asked these questions, you have surrounded us with bundles of refutations that have no substance, i.e., you have forced us to give unnecessary answers. Rabbi Elazar, son of Rabbi Shimon, would anticipate Rabbi Yehuda HaNasi’s comments and immediately dismiss them as having no value.
חֲלַשׁ דַּעְתֵּיהּ דְּרַבִּי. אֲתָא אֲמַר לֵיהּ לַאֲבוּהּ. אֲמַר לֵיהּ: בְּנֵי, אַל יֵרַע לָךְ, שֶׁהוּא אֲרִי בֶּן אֲרִי וְאַתָּה אֲרִי בֶּן שׁוּעָל.
Rabbi Yehuda HaNasi became offended. He came and told his father what had transpired. Rabban Shimon ben Gamliel said to him: My son, do not let his actions offend you, as he is a lion, son of a lion, and you are a lion, son of a fox. Rabbi Elazar’s father, Rabbi Shimon, was a renowned Sage, and therefore Rabbi Elazar’s sagacity is not surprising. In any event, this incident demonstrates the superiority of Rabbi Elazar, son of Rabbi Shimon, to Rabbi Yehuda HaNasi with regard to knowledge of Torah.
הַיְינוּ דְּאָמַר רַבִּי: שְׁלֹשָׁה עִנְוְותָנִין הֵן, וְאֵלּוּ הֵן: אַבָּא,
The Gemara concludes: This incident is the background to a statement which Rabbi Yehuda HaNasi said: There are three prototypical modest people, and they are: Father, i.e., Rabban Shimon ben Gamliel;
