DOCSLIB.ORG

R. Simeon B. Yohai – Wonder-Worker and Magician

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
R. Simeon B. Yohai – Wonder-Worker and Magician R. SIMEON B. YOHAI – WONDER-WORKER AND MAGICIAN Ben-Zion ROSENFELD Bar-Ilan University, Ramat-Gan, Israel R. SIMEON B. YOHAI – WONDER WORKER AND MAGICIAN SCHOLAR, SADDIQ AND HASID RÉSUMÉ Le but de cet article est de prouver à l'aide d'une étude historicosociologique l’existence d’un type de personnalité complexe, connue au sein de la communauté juive du IIe siecle av. J.-C. pour posséder des caractéristiques diverses, considérées parfois comme contradictoires. R. Siméon Bar Yohai en est un exemple. Important sage de la génération postérieure à la révolte de Bar Kokhba, il est mentionné à de nombreuses reprises dans la littérature michnique et talmudique, non seulement comme sage mais aussi comme homme juste et pieux. De telles caractéristiques sont généralement attribuées à différentes personnes pas toujours comptées parmi les sages. Rabbi Siméon Bar Yohai fut principalement actif en haute Galilée, et tant l’emplacement géographique du lieu que son passé historique auraient contribué au développement d’annecdotes à son sujet. Au Moyen Âge, il fut principalement connu pour sa place dans le Zohar et le monde de la Kabbale. Bien qu’étudiant ici l’époque pre-kabbalistique, il nous sera prouvé que la Michna et le Talmud le pré- sentaient déja comme une personnalité religieuse complexe et miraculeuse. L’usage particulier qu’en fait la Kabbale, est, ainsi, justifié. SUMMARY This paper attempts to demonstrate by means of a socio-historical analysis the existence of a type of complex personality which was not unknown in second century C.E. Jewish society. Its characteristics have been considered in the litera- ture as varied, and even contradictory. One such character was Rabbi Simeon Bar Yohai, an important Halachic sage in the generation after Bar Kokhba's Revolt, frequently mentioned in literature of the Mishnaic and Talmudic periods. The sources attribute to him not only Halachic wisdom, but additional characteristics as well: he is a miracle worker, and righteous and pious. The characteristics are con- sidered in the literature to be different, being attributable to people who are not sages. Rabbi Simeon Bar Yohai was active mainly in the Upper Galilee, and it seems that the geographical environment and its own historical background contrib- uted to the development of the stories about him. He was known in the Middle Ages primarily as a central figure in the Zohar and the world of Kabbalah. This paper examines the pre-Kabbalah personality of this figure. It is shown that the his- torical development of the description of his personality in Mishnaic and Talmudic Revue des Études juives, 158 (3-4), juillet-décembre 1999, pp. 349-384 350 R. SIMEON B. YOHAI – WONDER-WORKER AND MAGICIAN literature already portrays him as a complex and miraculous religious character. The special use made of his personality in the Kabbalah, therefore, is not unjusti- fied. Introduction The figure of R. Simeon b. Yohai is crowned by a mystical aura, mainly because of his major role in esoteric lore as represented by the Book of the Zohar1. We will be concerned here with R. Simeon as perceived not in the Middle Ages but earlier, in the Late Roman and Byzantine periods. In Rab- binic literature, then taking shape, R. Simeon b. Yohai was considered a wonder-worker and credited with magical powers. We wish to examine the historical, social and religious significance of these phenomena. Apart from its intrinsic interest, such an examination should also contribute to the study of holy people, who had considerable influence on Judaic and other cultures during this late phase of Antiquity2. R. Simeon b. Yohai was active in the generation following the Bar- Kokhba Revolt, around the years 140-70 CE. Like other sages of this period whose activities are known to us, he was active in Galilee – according to the sources, mainly in Upper Galilee. R. Judah the Prince speaks of having studied under R. Simeon at Teqoa{, possibly to be identified at Horvat Shema{, on a hill just south of Mount Meron, in the center of Jewish Upper Galilee3. R. Simeon was the only known sage of his generation active in the Jewish Upper Galilee. That R. Judah the Prince studied under him indicates that he was one of the foremost scholars of his generation. Nevertheless, his relations with the major center of the time, at Usha, were not particularly good, and he is almost never mentioned among the circles close to R. Simeon b. Gamliel, the leader at Usha. This is intriguing, for R. Simeon b. Yohai is mentioned in talmudic sources as one of the first sages to work at 1. See, e.g., Y. LIEBES, “The Messiah of Zohar: on R. Simeon bar Yohai as a Messianic Figure,” Studies in the Zohar, Albany, NY, 1993, p. 1-84, 163-93; I. GRUENWALD, “Major Issues in the Study and Understanding of Jewish Mysticism,” in J. NEUSNER, ed., Judaism in Late Antiquity, Leiden & New York, 1995, p. 18, 23-29, 33-39, 43. 2. See, e.g., P. BROWN, The Cult of Saints, Chico, 1981; ID., Society and the Holy in Late Antiquity, Berkeley, 1982. On Judaism in the Land of Israel see W.S. GREEN, “Palestinian Holy Men: Charismatic Leadership and Rabbinic Tradition,” ANRW II/19.2 (1979), p. 619- 47; D. SATRAN, Biblical Prophets in Byzantine Palestine: Reassessing the Lives of the Prophets, Leiden, 1995, p. 97-105. 3. Judah the Prince is cited in t. {Erubin 5.24 (ed. NEUSNER 2:96). On Teqoa{ see G. REEG, Die Ortsnamen Israels nach der rabbinischen Literatur, Wiesbaden, 1989, p. 621-22; Y. TSAFRIR, L. DI SEGNI - J. GREEN, Tabula Imperii Romani – Iudaea-Palaestina. Maps and Gazetteer, Jerusalem, 1994, p. 248, s.v. “Thecoa II”. R. SIMEON B. YOHAI – WONDER-WORKER AND MAGICIAN 351 reconstituting the religious leadership and the world of the sages in Galilee immediately after the Bar-Kokhba Revolt, even before R. Simeon b. Gamliel came to Usha. R. Simeon b. Yohai was probably a fairly independent sage, who estab- lished his position first in Upper Galilee, mainly outside the main area of Jewish settlement, then in Lower Galilee, where most of the center and the sages were active4. Though from the periphery, he was considered one of the leading sages of his generation. This unique position helps to under- stand the historical background of R. Simeon’s activity as a sage whose ac- tions and status set him apart in Rabbinic tradition. We shall deal first with R. Simeon’s ‘magical’ activities in general, going on then to consider the different types of magic that were associated with him. Finally, we shall consider his esoteric teachings and possible affinity with the mystic circles of Hekhalot literature. I. R. Simeon b. Yohai as a Unique Wonder-Worker in Comparison with Contemporary Sages We first compare R. Simeon b. Yohai with his colleagues as regards wonder-working and magic, in the sense of supernatural or miraculous powers. According to Rabbinic sources, several major sages of R. Simeon’s generation restored spiritual and religious life in Galilee after the Bar- Kokhba Revolt. R. Simeon was one of the most prominent, judging from the number of his sayings preserved in the sources5. An examination of his sayings in comparison with those of his major contemporaries reveals that talmudic and midrashic sources attribute to him alone many miraculous and magical deeds. A survey of the several thousand sayings of the major sages of R. Simeon’s generation, as cited in Rabbinic literature, leads to the fol- 4. For the background to R. Simeon b. Yohai’s activities see A.I. BAUMGARTEN, “The Akiban Opposition,” Hebrew Union College Annual 50 (1979), p. 179-97; M. GOODMAN, State and Society in Roman Galilee, A.D. 132-212, Totowa, NJ, 1983, p. 125-46, 153, 155; L.I. LEVINE, The Rabbinic Class of Roman Palestine in Late Antiquity, Jerusalem, 1989, p. 45 n. 10; 141-42, 183 and n. 191, 185; A. OPPENHEIMER, Galilee in the Mishnaic Period, Jerusalem, 1991 (Heb.), p. 42-53, 58; D. GOODBLATT, The Monarchic Principle, Tübingen, 1994, p. 256-67. Oppenheimer’s approach differs in several respects from those of the other scholars cited. For the history of the Jewish community in Palestine during this period see G. ALON, The Jews in Their Land in the Talmudic Age (70-640 C.E.), ed. and transl. G. LEVI, Cambridge, MA, 1984, p. 652-80. 5. See W. BACHER, Die Agada der Tannaiten, II, Strassburg, 1890, p. 70-76; H.L. STRACk & G. STEMBERGER, Introduction to the Talmud and Midrash, I, transl. M. BOCKMUEHL (Edin- burgh, 1991, p. 83-85, 148, 196. 352 R. SIMEON B. YOHAI – WONDER-WORKER AND MAGICIAN lowing conclusion: No magical deeds or sayings are attributed to R. Si- meon b. Gamliel, R. Judah b. Ilai, R. Eleazar b. Jacob, R. Eleazar b. Sham- mua or R. Nehemiah6. R. Meir, too, seems not to have engaged in such ac- tivities, though the Jerusalem Talmud (Sota 1.4 [16d]) cites the report of a fourth-generation sage, R. Zebadiah, son-in-law of R. Levi, that R. Meir was privy to the Holy Spirit. The parallel in the late Midrash Rabba Deut 5.15, however, states, “Whereupon Elijah, of blessed memory, appeared to R. Meir and said to him….” He is credited with using his sagacity — but not magic — to avert danger7. Another major contemporary of R. Simeon, R. Jose b. Halafta, presents a more complex picture. He is not credited explicitly with wonder-working or magic, but the Babylonian Talmud reports that he had regular encounters with Elijah8. The same is told of two other sages of that generation, R.
Load more

Recommended publications
  • ELEAZAR S. FERNANDEZ Professor Of
    _______________________________________________________________________________ ELEAZAR S. FERNANDEZ Professor of Constructive Theology United Theological Seminary of the Twin Cities 3000 Fifth Street Northwest New Brighton, Minnesota 55112, U.S.A. Tel. (651) 255-6131 Fax. (651) 633-4315 E-Mail [email protected] President, Union Theological Seminary, Philippines Sampaloc 1, Dasmarinas City, Cavite, Philippines E-Mail: [email protected] Mobile phone: 63-917-758-7715 _______________________________________________________________________________ PROFESSIONAL PREPARATION VANDERBILT UNIVERSITY, Nashville, Tennessee, U.S.A. Doctor of Philosophy (PhD.) Major: Philosophical and Systematic Theology Minor: New Testament Date : Spring 1993 PRINCETON THEOLOGICAL SEMINARY, Princeton, New Jersey, U.S.A. Master of Theology in Social Ethics (ThM), June 1985 UNION THEOLOGICAL SEMINARY, Cavite, Philippines Master of Divinity (MDiv), March 1981 Master's Thesis: Toward a Theology of Development Honors: Cum Laude PHILIPPINE CHRISTIAN UNIVERSITY, Cavite, Philippines Bachelor of Arts in Psychology (BA), 1980 College Honor/University Presidential Scholarship THE COLLEGE OF MAASIN, Maasin, Southern Leyte, Philippines Associate in Arts, 1975 Scholar, Congressman Nicanor Yñiguez Scholarship PROFESSIONAL WORK EXPERIENCE President and Academic Dean, Union Theological Seminary, Philippines, June 1, 2013 – Present. Professor of Constructive Theology, United Theological Seminary of the Twin Cities, New Brighton, Minnesota, July 1993-Present. Guest/Mentor
    [Show full text]
  • Foreword, Abbreviations, Glossary
    FOREWORD, ABBREVIATIONS, GLOSSARY The Soncino Babylonian Talmud TRANSLATED INTO ENGLISH WITH NOTES Reformatted by Reuven Brauner, Raanana 5771 1 FOREWORDS, ABBREVIATIONS, GLOSSARY Halakhah.com Presents the Contents of the Soncino Babylonian Talmud TRANSLATED INTO ENGLISH WITH NOTES, GLOSSARY AND INDICES UNDER THE EDITORSHIP OF R AB B I D R . I. EPSTEIN B.A., Ph.D., D. Lit. FOREWORD BY THE VERY REV. THE LATE CHIEF RABBI DR. J. H. HERTZ INTRODUCTION BY THE EDITOR THE SONCINO PRESS LONDON Original footnotes renumbered. 2 FOREWORDS, ABBREVIATIONS, GLOSSARY These are the Sedarim ("orders", or major There are about 12,800 printed pages in the divisions) and tractates (books) of the Soncino Talmud, not counting introductions, Babylonian Talmud, as translated and indexes, glossaries, etc. Of these, this site has organized for publication by the Soncino about 8050 pages on line, comprising about Press in 1935 - 1948. 1460 files — about 63% of the Soncino Talmud. This should in no way be considered The English terms in italics are taken from a substitute for the printed edition, with the the Introductions in the respective Soncino complete text, fully cross-referenced volumes. A summary of the contents of each footnotes, a master index, an index for each Tractate is given in the Introduction to the tractate, scriptural index, rabbinical index, Seder, and a detailed summary by chapter is and so on. given in the Introduction to the Tractate. SEDER ZERA‘IM (Seeds : 11 tractates) Introduction to Seder Zera‘im — Rabbi Dr. I Epstein INDEX Foreword — The Very Rev. The Chief Rabbi Israel Brodie Abbreviations Glossary 1.
    [Show full text]
  • Eleazar Wheelock and His Native American Scholars, 1740-1800
    W&M ScholarWorks Dissertations, Theses, and Masters Projects Theses, Dissertations, & Master Projects 1999 Crossing Cultural Chasms: Eleazar Wheelock and His Native American Scholars, 1740-1800 Catherine M. Harper College of William & Mary - Arts & Sciences Follow this and additional works at: https://scholarworks.wm.edu/etd Part of the Indigenous Studies Commons, and the Other Education Commons Recommended Citation Harper, Catherine M., "Crossing Cultural Chasms: Eleazar Wheelock and His Native American Scholars, 1740-1800" (1999). Dissertations, Theses, and Masters Projects. Paper 1539626224. https://dx.doi.org/doi:10.21220/s2-0w7z-vw34 This Thesis is brought to you for free and open access by the Theses, Dissertations, & Master Projects at W&M ScholarWorks. It has been accepted for inclusion in Dissertations, Theses, and Masters Projects by an authorized administrator of W&M ScholarWorks. For more information, please contact [email protected]. CROSSING CULTURAL CHASMS: ELEAZAR WHEELOCK AND HIS NATIVE AMERICAN SCHOLARS, 1740-1800 A Thesis Presented to The Faculty of the Department of History The College of William and Mary in Virginia In Partial Fulfillment Of the Requirements for the Degree of Master of Arts by Catherine M. Harper 1999 APPROVAL SHEET This thesis is submitted in partial fulfillment of the requirements for the degree of Master of Arts Catherine M.|Harper Approved, January 1999: A xw jZ James Axtell James Whittenfmrg Kris Lane, Latin American History TABLE OF CONTENTS Page ACKNOWLEDGEMENTS iv ABSTRACT v INTRODUCTION 2 CHAPTER ONE: THE TEACHER 10 CHAPTER TWO: THE STUDENTS 28 CONCLUSION 51 BIBLIOGRAPHY 63 iii ACKNOWLEDGEMENTS I would like to express my thanks to Professor James Axtell for his thoughtful criticism and patient guidance through the research and writing stages of this essay.
    [Show full text]
  • Demai for the Poor
    בס"ד Volume 13. Issue 11 Demai for the Poor The Mishnah (3:1) teaches that one is able to feed that the Rambam explained the leniency was motivated demai produce to the poor. In other words, the to ease the mitzvah of tzedaka. Consequently, the requirement of separating terumot and maasrot from leniency is only afforded to the ani in that context - demai produce is lifted for an ani (poor person). The when one feeds an ani. If, however the ani receives a Mishnah continues that this leniency was also afforded good portion as part of a tzedaka distribution and takes to the achsanya. The Bartenura explains that this refers it home, then he is obligated to separate Demai. He to Jewish soldiers that passed through from town to explains that that is why the Mishnah used to word town. By force of law, the people of each town were “ma’achilin” (feed) and not “ochlin” (eat) when made responsible to feed them. Why are these people teaching this exemption, since it is only in the context excluded from the gezeirah of demai? of feeding the ani that he is exempt. This would also explain why the Mishnah only records the requirement Rashi (Eiruvin 17b) explains that whether or not one is of informing the ani in the case of a tzedaka truly required to separate terumot and maasrot from distribution but not in the case of feeding aniim demai. demai is doubtful – it is a safek. Furthermore, most Amei Haaretz separated everything that was required The Tosfot Yom Tov, however notes that the Rambam anyway.
    [Show full text]
  • THE PRIESTLY COVENANT – Session Five
    THE COVENANT: A Lenten Journey Curriculum THE PRIESTLY COVENANT – Session Five Leader’s Opening Remarks Our covenant journey has taken us to Eden, where a broken promise activates the genesis of redemption. Next, we went by boat with Noah, where God re-created the world as the stage upon which the story of God’s grace and redemption would play out. Then despite Abraham and Sarah’s shortcomings, God used them to secure the innumerable seed of blessing that God had in store for the world. Last week, we made a turn as we Laws, or standards that God would set to define how one should live in relationship with God and with others. 57 THE COVENANT: A Lenten Journey Curriculum Today, we will look again at Moses and this time, also his brother, Aaron, his nephew, Eleazar, and Eleazar’s son, Phinehas. This journey will reveal the importance of succession. The priestly covenant is a covenant of peace. But it starts out as anything but peaceful… Remember Moses’ reluctance to do what God had for him? He stuttered, and insisted that he wasn’t capable of doing all that God was calling him to do. So, God relented and gave Moses his brother, Aaron as an assurance that Moses had all that was needed to help free the Israelites from Pharaoh. A series of plagues and the death of Pharaoh’s son later, and Moses, Aaron, and all of the Israelites, crossed the Red Sea, and the enemy was defeated! But it still was not peaceful! 58 THE COVENANT: A Lenten Journey Curriculum The Israelites received the law, but the idolatry of Israel angered God and God denied the Israelites the peace that God had for them.
    [Show full text]
  • 10 So Moses and Aaron Went to Pharaoh and Did Just As the Lord Commanded
    Today’s Scripture Reading Exodus 6:14-7:13 14 These are the heads of their fathers' houses: the sons of Reuben, the firstborn of Israel: Hanoch, Pallu, Hezron, and Carmi; these are the clans of Reuben. 15 The sons of Simeon: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul, the son of a Canaanite woman; these are the clans of Simeon. 16 These are the names of the sons of Levi according to their generations: Gershon, Kohath, and Merari, the years of the life of Levi being 137 years. 17 The sons of Gershon: Libni and Shimei, by their clans. 18 The sons of Kohath: Amram, Izhar, Hebron, and Uzziel, the years of the life of Kohath being 133 years. ! 6:14-7:13 19 The sons of Merari: Mahli and Mushi. These are the clans of the Levites according to their generations. 20 Amram took as his wife Jochebed his father's sister, and she bore him Aaron and Moses, the years of the life of Amram being 137 years. 21 The sons of Izhar: Korah, Nepheg, and Zichri. 22 The sons of Uzziel: Mishael, Elzaphan, and Sithri. 23 Aaron took as his wife Elisheba, the daughter of Amminadab and the sister of Nahshon, and she bore him Nadab, Abihu, Eleazar, and Ithamar. 24 The sons of Korah: Assir, Elkanah, and Abiasaph; these are the clans of the Korahites. ! 6:14-7:13 25 Eleazar, Aaron's son, took as his wife one of the daughters of Putiel, and she bore him Phinehas. These are the heads of the fathers' houses of the Levites by their clans.
    [Show full text]
  • Pharmacology and Dietetics in the Bible and Talmud Fred
    PHARMACOLOGY AND DIETETICS IN THE BIBLE AND TALMUD FRED ROSNER Introduction In his classic book on biblical and talmudic medicine, Julius Preuss devotes an entire chapter to materia medica and another chapter to dietetics, thereby accentuating the importance of these topics in Jewish antiquity and the middle ages. 1 Since numerous volumes could be written on either of these two vast subjects, this essay confines itself primarily to presentations of two examples of each topic. In regard to pharmacology in the Bible and Talmud, the famous balm of Gilead and the equally renowned biblical mandrakes will be discussed. As examples of dietetics, classic Jewish sources dealing with dairy products as well as chicken soup, the Jewish penicillin, will be cited. Pharmacology in Bible and Talmud One must be extremely careful in describing the pharmacology of antiquity. The entire system of dispensing drugs today is much simpler and more precise than even only a few decades ago. One need only compare the list of ingredients or length of prescriptions of one hundred years ago to a modern prescription. Medications described in the Bible and Talmud are mostly derived from the flora. However, numerous animal remedies were known to the talmudic Sages. For example, although honey was used to revive a person who fainted (? hypoglycemia), eating honey was thought to be harmful for wound healing. 2 A person with pain in the heart should suck goat's milk directly from the udder of the animal. 3 Someone bitten by a dog was given liver from that dog to eat4 as recommended by physicians in antiquity, perhaps an early form of immunotherapy.
    [Show full text]
  • The Aaronic Priesthood Exodus 28:1
    THE AARONIC PRIESTHOOD EXODUS 28:1 Man has an inherent knowledge of God (Rom. 1:18-32) and sinfulness (Rom. 2:14-15) and it seems every religion has some sort of priesthood to repre- sent man to God. In the case of Judaism, it was the Aaronic Priesthood. Romans 1:18–19 18For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteous- ness, 19because that which is known about God is evident within them; for God made it evident to them. Romans 2:14–15 14For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves, 15in that they show the work of the Law written in their hearts, their conscience bear- ing witness and their thoughts alternately accusing or else defending them, In Exodus 27:21, we noted the first hint of the appointment of Aaron and his sons to be the priests of Yahweh. In Exodus 28:1, the appointment was offi- cially proclaimed. Exodus 28:1 1“Then bring near to yourself Aaron your brother, and his sons with ,to Me—Aaron [כָּהַן] him, from among the sons of Israel, to minister as priest Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons. and it refers to the כֹּהֵן is not the word for priest; that word is כָּהַן The word means to ,כָּהַן ,position of priest as mediator between God and man. This word act or to serve as a priest, hence, the NASB translates it to “minister as priest.” One is the noun and one is the verb.
    [Show full text]
  • Aminadab in •Œthe Birth-Markâ•Š
    Aminadab in "The Birth-lTIark": The NalTIeAgain JOHN o. REES The name Aminadab, which Hawthorne gave to the scientist Ayl- mer's clod-like assistant in "The Birth-mark," has intrigued a number of commentators. They explain Hawthorne's choosing this particular name in two sharply different ways, and within each camp there is further disagreement on what the supposed choice implies, about both Aminadab and his master. Yet these interpretations have all been notable for th~ir heavily labored ingenuity; and none of them, I think has been sound. I want to argue here that both accounts of the name's origin are unconvincing in themselves, and that both have fostered exaggeration of a minor character's importance, and hence distortion of the overall meaning of "The Birth-mark." And finally, I want to suggest at least one other possible source for Hawthorne's Aminadab, a source consistent with his pointedly simple nature and role in the tale. The first, larger group regards the character as a namesake figure, traceable to the author's Bible reading. 1 Aminadab, which in Hebrew means "my people are willing," appears twelve times in the Old IW.R. Thompson, "Aminadab in Hawthorne's 'The Birth-Mark,'" MLN, 70 (1955), 413-15; Roy R. Male, Hawthorne's Tragic Vision (1957; rpt. New York: W.W. Norton & Co., 1964), pp. 81-82; Jean Normand, Nathaniel Hawthorne: An Approach to an Analysis of Artistic Creation, trans. from 1st ed. by Derek Coltman (1964; rpt. Cleveland and London: Case Western Reserve Univ. Press, 1970), p. 379; Hugo McPherson, Hawthorne as Myth-Maker: A Study in Imagination (Toronto: Univ.
    [Show full text]
  • Daf Ditty Shekalim 14: Swept Away
    Daf Ditty Shekalim 14: Swept Away The Death of Prince Leopold of Brunswick James Northcote (1746–1831) Hunterian Art Gallery, University of Glasgow Nephew of King Frederic II; from 1776 Regimentskommandeur und Stadtkommandant of Frankfurt (Oder); died tragically attempting to rescue some inhabitants of Frankfurt during the flood of 1785. 1 Halakha 2 · MISHNA There must be no fewer than seven trustees [amarkolin] and three treasurers appointed over the Temple administration. And we do not appoint an authority over the public comprised of fewer than two people, except for ben Aḥiyya, who was responsible for healing priests who suffered from intestinal disease, and Elazar, who was responsible for the weaving of the Temple curtains. The reason for these exceptions is that the majority of the public accepted these men upon themselves as officials who served without the assistance of even a single partner. 2 GEMARA: The mishna states that there must be no fewer three treasurers and seven trustees. The Gemara states that it was likewise taught in a baraita that there must be no fewer than two executive supervisors [katalikin]. This is as it is written in the verse that lists the men who supervised the receipt of teruma and tithes from the public and their distribution to the priests and the Levites, as well as the receipt of items dedicated to the Temple: And Jehiel, and Azaziah, and Nahath, and Asahel, and 13 גי ְָוֲַיﬠזזהוּ ִוִייחֵאל ְַוַנחתַ ַוֲﬠָשׂהֵאל Jerimoth, and Jozabad, and Eliel, and Ismachiah, and ְְִויַסְָמיכהוּ,ִִויירמוֹתְויָוָֹזבד, ֱֶוִאילֵאל ְְִויַסְָמיכהוּ, Mahath, and Benaiah, were overseers under the hand of מוּ ַ ַ ח ,ת בוּ ְ ָנ ָי וּה -- הו דיּמכונינ ,םַדִק ִִייְפּ ,םַדִק דיּמכונינ הו Conaniah and Shimei his brother, by the appointment of נָכּ( נַ יְ )וּהָ מִשְׁ ו ﬠְ יִ חָא ,ויִ מְ בּ פִ דַקְ חְ י זִ יִּקְ וּהָ וּהָ יִּקְ זִ חְ י דַקְ פִ מְ בּ ,ויִ חָא יִ ﬠְ מִשְׁ ו )וּהָ יְ נַ נָכּ( e,ֶ Hezekiah the king, and Azariah the ruler of the house ofֶלַהמּ ָוְּהיַרזֲַﬠו ידבְּגנ ֵיתִ - ִי.ֱםgהָהא God.
    [Show full text]
  • Shabbos Hagadol Drasha 5777
    The Moral Challenge of Our Most Expensive Holiday Rabbi Ariel Rackovsky Shabbos HaGadol 5777 Once again and as usual, I am indebted to my dear friend Rabbi Ben Skydell of Congregation Orach Chaim of Manhattan’s Upper East Side. Rabbi Skydell and I have been preparing Shabbat Hagadol and Shabbat Shuva Derashot together for several years now; he always does the lion’s share of the work and his incisive readings and excellent research always help refine and expand our ideas. May we go from strength to strength! I also want to acknowledge my parents, for whom this is the first time hearing me deliver a Shabbos HaGadol Derasha. I look forward to many more opportunities in the future to share Torah with you, in their presence. Two simple words. The headstone of the great Rav Chaim Soloveitchik says nothing about his illustrious career as Rosh Yeshiva in the Volozhin Yeshiva, as the author of a remarkable work on the Rambam or as the originator of a brand new analytical system of Talmud study. Instead, his epitaph pays tribute to a man who was known as much for his personal refinement and elevated character as he was for his brilliant mind. The two words are Rav Chessed- a pun, as it can be translated both as “a man of great ​ ​ kindness” or “A Rabbi of kindness.” An example of both Rav Chaim’s brilliance and compassion can be found in the story of a woman who came to him before Pesach with a halachic question. Is it permissible, she asked, to use milk instead of wine for 1 the four cups at the Seder? Rav Chaim explained to her that it is not; it is a biblical obligation to drink four cups of wine at the Seder, interspersed at strategic intervals throughout the journey of the Haggadah.
    [Show full text]
  • THE DEVIATION of AARON, ELEAZAR, and ITHAMAR EXCUSED Leviticus 10:12-20
    Thirteenth Message, Lev. 10:12-20 Page 1 THIRTEENTH MESSAGE: THE DEVIATION OF AARON, ELEAZAR, AND ITHAMAR EXCUSED Leviticus 10:12-20 Introduction The events of these verses occurred when Moses and other family members returned from mourning over Nadab and Abihu. It was the custom in those days to bury deceased people almost immediately after their deaths, because of the rapidity with which bodies began to decay in the warm climate. As soon as Moses returned, he instructed Aaron, Nadab, and Abihu to complete their part of the offerings that had been offered by the people just before Nadab and Abihu sinned. The fat of the offerings had already been placed on the altar for roasting (Lev. 9:19-20), but the priests had not eaten their portions of those offerings. The message came as a response to a deviation that Aaron and his two remaining sons had already committed from the prescribed ceremony of the sin-offering while Moses was away at the funeral. Moses was deeply disturbed by their deviation, because Nadab and Abihu had already suffered so severely for offering an unauthorized offering. However, Aaron’s response to Moses’ concern led both Moses to agree that Jehovah would excuse the deviation because of the circumstances of that day. Jehovah showed His agreement by not killing Eleazar and Ithamar as He had Nadab and Abihu. The difference in the way the two situations were handled shows that certain circumstances could allow for a departure from the strict fulfillment of every detail of the offering ceremonies. The difference between the sin of Nadab and Abihu and the deviation of Aaron, Eleazar, and Ithamar was the intent of their hearts.
    [Show full text]