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Chapter 2 “Ben Azzai's Central Principle”

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Chapter 2 “Ben Azzai's Central Principle” R. Yaakov Bieler, The Great Principle of the Torah, (Kodesh Press, 2016) Chapter 2 “Ben Azzai’s Central Principle” III. תלמוד ירושלמי (וילנא) מסכת נדרים פרק ט -- (ויקרא יט יח) "...ואהבת לרעך כמוך..."1 רבי עקיבה אומר זהו כלל גדול בתורה. בן עזאי אומר (בראשית ה:א) "זה ספר תולדות אדם..."2 זה כלל גדול מזה. Talmud Yerushalmi Tractate Nedarim Chapter 9 Halacha 4 (VaYikra 19:18) “…And you shall love your neighbor as yourself…”—R. Akiva says: This is a great principle of the Torah. Ben Azzai says: (Beraishit 5:1) “This is the book of the generations of man…” This is a rule that is greater than that one. בראשית רבה (וילנא) פרשת בראשית פרשה כד סעיף ז …בן עזאי אומר: “זה ספר תולדות אדם...”-- זה כלל גדול בתורה, -- ר"ע אומר: ...ואהבת לרעך כמוך... זה כלל גדול בתורה. (הסבר של בן עזאי:) שלא תאמר: הואיל ונתבזיתי, יתבזה חבירי עמי; הואיל ונתקללתי יתקלל חבירי עמי. א"ר תנחומא: אם עשית כן ,דע למי אתה מבזה, "בדמות אלקים עשה אותו." Beraishit Rabba 24:7 Ben Azzai says: “This is the book of the generations of man…”-- this is a great rule of the Torah. R. Akiva says: “…And you shall love your neighbor as yourself…”—this is a great rule of the Torah. (The explanation for Ben Azzai’s preference:) You should not say: Since I disparage myself, I will disparage my fellow man; since I have been cursed, let my fellow man be cursed along with me. Said R. Tanchumah: If you act in this manner, you should be aware of Whom you are disparaging, (Beraishit 5:1) “…In the likeness of the LORD He Made Him.”3 קרבן העדה4 מסכת נדרים פרק ט 1 The verse in its entirety: ויקרא פרק יט פסוק יח ֽלא־ ִת ֤קּ ֹם וְ ֽלא־ ִתטּ ֹ ֙ר ֶאת־ ְבּ ֵ֣ני ַע ֔ ֶמּך וְ ָ ֽא ַה ְב ָ֥תּ ְל ֵר ֲע ֖ך כָּמ֑ וֹך ֲא ִ֖ני יְק ֹוָ ֽק: Do not take revenge; do not bear a grudge; love your neighbor as yourself; I Am the LORD. 2 The verse in its entirety: בראשית פרק ה פסוק א זֶ֣ה ֔ ֵס ֶפר תּוֹלְדֹ֖ת אָדָ֑ם בְּי֗וֹם בְּרֹ֤א אֱ ל ק י ם֙ אָדָ֔ם ִבּ ְד ֥מוּת אֱלקים עָשָׂ֥ה אֹתֽוֹ: This is the book of the generations of man, on the day that the LORD Created him, in the Likeness of the LORD He Made him. 3 See fn. 2 above. 4 ,1704 c. ; דוד בן נפתלי הירש פרנקל :(Hebrew Fränkel Hirschel David or Fränkel Naphtali ben David Berlin – April 4, 1762, Berlin), was a Jewish German rabbi… As a Talmudist, Frankel was almost the first to devote himself to a study of the Jerusalem Talmud, which had been largely neglected. He gave a great impetus to the study of this work by his Korban HaEdah, "The Communal Sacrifice" a commentary in three parts (part 1, on the order Mo'ed, Dessau, 1743; part 2, on Nashim, Berlin, 1757…; part 3, on Nezikin, ibid 1760)… https://en.wikipedia.org/wiki/David_ben_Naphtali_Fr%C3%A4nkel 7 “זה ספר תולדות אדם.” 1) שכל בני אדם באים מאב אחד. הוא כלל גדול מ"ואהבת לרעך כמוך" דלא קאי אלא על "רעך". 2) וי"מ אסיפא דקרא, דכתיב "...בדמות אלקים עשה אותו",5 וראוי שיזהר בכבוד אדם חבירו: Korban HaEidah on Tractate Nedarim, Chapter 9, s.v. Zeh Sefer Toldot Adam 1) All human beings derive from a single, common ancestor (“Adam” is being understood as “Adam HaRishon”, rather than the generic term for all of mankind.) This is a more fundamental principle than “You shall love your neighbor as yourself” because that Commandment only relates to your “neighbor” (as opposed to all of humanity.) 2) And there are some commentators (see Penai Moshe below) who emphasize the concluding portion of the verse (Beraishit 5:1), where it is written, “…in the Likeness of the Lord Made He him.” Therefore it is appropriate to be careful about the honor due to one’s colleague. פני משה6 מסכת נדרים פרק ט זה ספר תולדות אדם-- זה כלל גדול מזה. משום סיפא דקרא נקט, דכתיב "...בדמות אלקים עשה אותו." וכשיתבונן אדם בזה, יזהר מאוד בכבוד חבירו. וכדאמר בב"ר "אם עשית כן, דע למי אתה מבזה "בדמות אלקים עשה אותו." – — ולכן אמר: "זה כלל גדול מזה", לפי שהוא כולל ב' ענינים 1) שבהזהר אדם בכבוד חבירו, לחוס על כבוד קונו שהוא בדמות אלקים, מכ"ש 2) שיזהר מלמעול מעל בה', ולהיות זריז בעשיית המצות לכבודו ית': Pnai Moshe on Tractate Nedarim, Chapter 9, s.v. Zeh Sefer Toldot Adam—Zeh Kellal Gadol MiZeh. Because of the end of the verse (Beraishit 5:1) he (Ben Azzai) quotes this source. And when a person reflects on this, he will be very careful concerning the respect due to his colleague. And as it is said in Beraishit Rabba (in the name of R. Tanchuma—see above): If you act in this manner, you should be aware of Whom you are disparaging—“…In the likeness of the LORD He Made Him.” And for this reason he (Ben Azzai) said: “This is a rule that is greater than that one (cited by R. Akiva),” because (the text) included two issues (as opposed to VaYikra 19:18 that only addresses one): 1) that when an individual is careful to respect his colleague, he will be demonstrating care for the honor of His Maker since he (the colleague) is in the Likeness of the LORD; and 2) all the more so he will be loath to trespass against God’s Rules, and will consequently be diligent to carry out the Commandments out of respect for HaShem’s Honor. 8. In a single sentence, how would you summarize the views of R. Akiva and Ben Azzai regarding the identity of the great principle of the Tora? 9. What would you imagine R. Akiva’s retort to Ben Azzai might be, arguing that the verse in VaYikra is more basic than the one in Beraishit,? 10. Does the fact that R. Akiva’s statement has been put to music, while Ben Azzai’s has not, influence the effect of each of these views on the broader public? (Some 5 See fn. 2 above. was Brody) in 1780 – Kėdainiai in 1710 c. ;משה מרגלית :(Hebrew Margalit Shimon ben Moshe or Margolies Moses 6 a rabbi and a commentator on the Jerusalem Talmud. Margolies is best known as the author of a dual commentary on the Jerusalem Talmud, which is printed in the standard Vilna and Szatmár editions of the text. His general glosses, which he called by the name of Pnei Moshe (the face of Moses), was intended to make the often choppy text of the Jerusalem Talmud easier to read… https://en.wikipedia.org/wiki/Moses_Margolies 8 examples of musical renderings of R. Akiva’s view: a) https://www.youtube.com/watch?v=ehXKTxszKCg; b) http://www.zemereshet.co.il/song.asp?id=2409 ; c) https://www.youtube.com/watch?v=tvCd-6ZgW-Y ) 11. While on one level, the distinction can be made between R. Akiva and Ben Azaai with respect to how the former is focused upon “Bein Adam LeChaveiro” whereas the latter appears to emphasize Bein Adam LaMakom. However, the end of the verse in which R. Akiva’s great principle appears, VaYikra 19:18, is “Ani HaShem” (see fn. 1 above.)7 Even though people do not generally associate the end of the verse with the Commandment stated earlier—e.g., the musical arrangements only incorporate the words stated by Yerushlami Nedarim, which omits the verse’s final two words—should their presence cause us to understand the views expressed by R. Akiva and Ben Azzai as closer than they usually are understood? 12. How does Korban HaEida’s understanding of VaYikra 19:18, shed light on Hillel’s response to the potential convert as well (see Chapter 1)? 13. Over the last several years, there has been much discussion regarding what has been called “Social Orthodoxy,” a variation of Modern Orthodoxy, where God does not play a significant role. (See https://www.commentarymagazine.com/articles/the-rise-of-social-orthodoxy-a- personal-account/ as well as listen to the audio conversation at http://us4.campaign- archive1.com/?u=765484913ea85fc334e2d30b8&id=ab5025d9c7&e=9d2bd02499 ; http://mosaicmagazine.com/picks/2016/07/the-theology-of-social-orthodoxy/ ) Can you envision the views of Hillel, R. Akiva and Ben Azai devoid of a serious belief in God? 7 The addition of the phrase, “Ani HaShem,” appears in verses throughout Parashat Kedoshim: ויקרא פרק יט (ג) ִ֣אישׁ ִא ֤מּוֹ וְאָ ִבי ֙ו ִתּי ָ֔ראוּ וְ ֶאת־ ַשׁ ְבּת ֹ ַ֖תי ִתּ ְשׁ ֑מ ֹרוּ ֲא ִ֖ני יְקֹוָ֥ק ֱאלקיֶכֽם: (ד) אַל־ ִתּ ְפנ ֙וּ ֶאל־ ָ֣ה ֱא ִלי ֔ ִלם ֵוֽאל ֵה ֙י ַמ ֵסּ ֔ ָכה ל֥א ַת ֲע ֖שׂוּ ֶָלכ֑ם ֲא ִ֖ני יְקֹוָ֥ק ֱאלקיֶכֽם: (י) וְ ַכ ְר ְמ ֙ך ל֣א ְתעוֹ ֔ ֵלל ֶ֥וּרפֶט ַכּ ְר ְמ ֖ך ל֣א ְת ַל ֵ֑קּט ֶ ֽל ָע ִ֤ני וְ ַל ֵגּ ֙ר ַתּ ֲע ֣ז ֹב ָ֔םֹתא ֲא ִ֖ני יְקֹוָ֥ק אֱלקיֶכֽם: (יב) וְ ֽלא־ ִת ָשּׁ ְב ֥עוּ ִב ְשׁ ִ֖מי ַל ָ֑שּׁ ֶקר וְ ִח ַלּ ְל ָ֛תּ ֶאת־ ֵ֥שׁם אֱלקיך ֲא ִ֥ני יְק ֹוָ ֽק: (יד) לא־ ְת ַק ֵ֣לּל ֵח ֵ֔רשׁ וְ ִל ְפ ֵ֣ני ִע֔ ֵוּר ל֥א ִת ֵ֖תּן ִמ ְכ ֑שׁ ֹל וְיֵָ֥רא ָת ֵמּ ֱאלקיך ֲא ִ֥ני יְק ֹוָ ֽק: (טז) לא־ ֵת ֵ֤לך ָר ִכיל֙ ְבּ ַע ֔ ֶמּיך ל֥א ַת ֲע ֖מ ֹד ַעל־ ַ֣דּם ֵר ֶ֑עך ֲא ִ֖ני יְק ֹוָ ֽק: (יח) ֽלא־ ִת ֤קּ ֹם וְ ֽלא־ ִתטּ ֹ ֙ר ֶאת־ ְבּ ֵנ֣י ַע ֔ ֶמּך וְ ָאֽ ַה ְב ָ ֥תּ ְל ֵר ֲע ֖ך ָכּ֑מוֹך ֲא ִנ֖י י ְק ֹוָ ֽק: (כה) וּ ַב ָשּׁ ָ֣נה ַה ֲח ִמי ֗ ִשׁת תּֽ ֹ א כְ ל וּ֙ ֶאת־ ִפּ ְר֔יוֹ ְלהוֹ ִ֥סיף ֶָלכ֖ם ְוּבאָתּ֑וֹת ֲא ִ֖ני יְקֹוָ֥ק ֱאלקיֶכֽם: (כח)֣ ֶ ְורשֶׂט לָנֶ֗פֶשׁ ל֤א ִת ְתּנ ֙וּ ִבּ ְב ַשׂ ְר ֔ ֶכם וּ ְ֣כתֹבֶת ַ ֽק ֲע ַ֔קע ל֥א ִת ְתּ ֖נוּ ֶָבּכ֑ם ֲא ִ֖ני יְק ֹוָ ֽק: (ל) ֶאת־ ַשׁ ְבּת ֹ ַ֣תי ִתּ ְשׁ ֔מ ֹרוּ וּ ִמ ְק ָדּ ִ֖שׁי ִתּי ָ֑ראוּ ֲא ִ֖ני יְק ֹוָ ֽק: (לא) אַל־ ִתּ ְפ ֤נוּ אֶל־הָא ֹב ֹת֙ וְ ֶאל־ ַהיִּ ְדּע ֹ֔נִים אַל־ ְתּ ַב ְק ֖שׁוּ ְָלְָטמא֣ה ֶָבה֑ם ֲא ִ֖ני יְקֹוָ֥ק אֱלקיֶכֽם: (לב) ִמ ְפּ ֵ֤ני ֵשׂי ָב ֙ה ָתּ֔קוּם וְ ָה ַד ְר ָ֖תּ ְפּ ֵ֣ני ָז ֵ֑קן וְיֵָ֥רא ָת ֵמּ ֱאלקיך ֲא ִ֥ני יְק ֹוָ ֽק: (לד)ָ ְְֶרז֣חכּא ִמ ֶכּ ֩ם יִ ְה֨יֶה לָכֶ֜ם ַה ֵ֣גּר׀ ַה ָ֣גּר ִא ְתּ ֗ ֶכם וְאָ ַה ְב ָ֥תּ ל וֹ֙ ָכּ֔מוֹך ִכּֽי־ ֵג ִ֥רים ֱהיִי ֶ֖תם ְבּ ֶ֣א ֶר ץ ִמ ְצ ָ֑ריִם ֲא ִ֖ני יְקֹוָ֥ק אֱלקיֶכֽם: (לז) וּ ְשׁ ַמ ְר ֶ֤תּם ֶאת־ ָכּל־ ֻחקּ ֹ ַת ֙י וְ ֶאת־ ָכּל־ ִמ ְשׁ ָפּ ֔ ַטי וַ ֲע ִשׂי ֶ֖תם ָֹאת֑ם ֲא ִ֖ני יְק ֹוָ ֽק: 9 .
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