Adaptive Talmud Session #2: Identifying Technical vs. Adaptive Challenges The Day They Fired the Head of the Academy Rabba Yaffa Epstein April 1, 2020/ 7 Nissan 5780 Background on Rabban Gamliel and Rebbe Yehosha from Encylopaedia Judaica Gamaliel, Rabban, Encyclopedia Judaica, Second Edition, Volume 7, Pp. 365-366 Gamaliel, Rabban, the name and title of six sages, descendants of *Hillel, who filled the office of nasi in Ereẓ Israel. RABBAN GAMALIEL II, also called Rabban Gamaliel of Jabneh, grandson of (1), succeeded *Johanan b. Zakkai as nasi c. 80 C.E. He saw his life’s work as the strengthening of the new center at Jabneh and the concentration and consolidation of the people around the Torah, constituting an authority that would be capable of filling the place of the Temple and of the Sanhedrin which had met in the Chamber of Hewn Stones. To this end he worked energetically for the elevation of the dignity of the nasi’s office, and for the unification of halakhah. The Talmud reports a heavenly voice “that was heard in Jabneh” establishing the halakhah in accordance with Bet Hillel (Er. 13b; TJ, Ber. 1:7, 3b), corresponding to the aims of much of Gamaliel’s activity. It also describes his vigorous exertions as not directed to increasing his own honor or that of his household, but rather to preserving the unity of the nation and the Torah (BM 59b). In his private life and in his personal relationships he was modest and easygoing, showed love and respect toward his pupils and friends, and even to his slave, and was tolerant of gentiles (Tosef, BK 9:30; Ber. 2:7; Sanh. 104b; et al.; Sif. Deut. 38). In respect to laws and prohibitions he was at times lenient to others and strict with himself (Ber. 2:6; TJ, Ber. 1:2, 3a). In spite of this, his firmness as nasi and his endeavors to increase the power of the new center aroused the strong opposition of the elder scholars of his generation. According to later talmudic tradition this led to a severe struggle in which Gamaliel did not hesitate to excommunicate his own brotherin-law, *Eliezer b. Hyrcanus (BM 59b). Of greatest consequence was Gamaliel’s dispute with *Joshua b. Hananiah on the fixing of the new moon (see *Calendar). Gamaliel regarded the affair as a test of the authority of his bet din and ordered R. Joshua to demonstrate publicly that he accepted the discipline of the nasi: “I charge you to appear before me with your staff and your money on the day which according to your reckoning should be the Day of Atonement.” On the advice of his colleagues, Akiva and Dosa b. Harkinas, R. Joshua bowed to the command. When he came before Rabban Gamaliel, the nasi rose, kissed him on his head and said to him: “Come in peace my teacher and pupil – my teacher in wisdom and my pupil because you have accepted my decision” (RH 2:8–9). From this passage in the Mishnah it would seem that the tensions between Gamaliel and Joshua had been resolved. According to the Talmud, however, they did not cease with this affair. The firmness of Gamaliel was regarded by most of the scholars as an insult to the dignity of R. Joshua and led to a revolt against his authority which ended with his removal from the office of nasi and the appointment of *Eleazar b. Azariah in his place (Ber. 27b–28a). The nobility of Rabban Gamaliel’s character was vindicated, however, by his not absenting himself from bet ha-midrash and by his participation in the establishment of the halakhah under the direction of the new nasi. In the end Gamaliel appeased Joshua, and the scholars, meeting him halfway “out of respect for his father’s house,” reinstated him as nasi. According to the Jerusalem Talmud (Ber. 4:1) he alone was nasi, Eleazar b. Azariah only serving as his deputy, av bet din, but according to the Babylonian Talmud (ibid.) Eleazar b. Azariah continued to share the post of nasi with him. Rabban Gamaliel was recognized as one of the greatest scholars of his generation by his colleagues, by his many pupils, and even by his opponents. His halakhic pronouncements, among them traditions from his father and grandfather, are abundantly cited in the Mishnah and beraitot. His activity, together with that of his colleagues and pupils in Jabneh, laid the foundation of the Mishnah. Exceptionally important takkanot with respect to religion and worship are associated with the name of Rabban Gamaliel, their aim being to face up to the new reality created by the destruction of the Temple by the implementation of laws and customs designed to serve as a “reminder of the Temple.” Rabban Gamaliel played a large part in formulating Passover eve ceremonial after the destruction of the Temple (Pes. 10:5), in determining the final version of the 18 benedictions (*Amidah), in making it a duty for each individual to pray, and in deciding in favor of the custom of praying three times a day. It is clear that Rabban Gamaliel was close to the general culture and learning of his time, permitting among other things the study of Greek (Tosef., Sot. 15:8). His son Simeon’s testimony that many youngsters studied Greek wisdom in his father’s house (Sot. 49b) seemed incomprehensible to the scholars, who later explained the phenomenon in terms of the political activity of the nasi and in the light of the need to maintain good relations with the ruling powers. He did not refrain from bathing in the bathhouse of Aphrodite in Acre, regarding the image there as serving a decorative purpose only (Av. Zar. 3:4). Gamaliel’s son, Ḥanina, testified that it was customary in his father’s house to use seals which had figures in relief (TJ, Av. Zar. 3:1, 42c). He was apparently also acquainted with the principles of Greek science. He used astronomical diagrams to examine the witnesses of the new moon (RH 2:8), and he fashioned an instrument to measure distances (ER. 43b). Gamaliel was not only the chief religious authority but also the recognized national-political leader. It is probable that the Roman government also recognized him as the spokesman of the Jews. In any event he made journeys – either alone or in the company of other scholars – to the governor in Syria to receive “authority” (Eduy. 7:7; Sanh. 11a) and also to Rome in order to intercede for his people (TJ, Sanh. 7:19, 25d). In his contacts with non-Jews, he also appeared as the spokesman of Judaism in its battle against idolatry and heresy (Av. Zar. 3:4, 4:7, et al.). Associated with his name is the introduction of the *Birkat ha-Minim in the Amidah, aimed at excluding the Christians from the Jewish fold (Ber. 28b; Meg. 17b). The year of his death is not known, but in all probability he did not live to witness the revolt in the time of Trajan (c. 116 C.E.). The life and death of the great nasi are embellished in the aggadah. Tradition assigns to him the great takkanah – on behalf of the poor – of abrogating ornate and expensive funerals and introducing the practice of burying the dead in simple flaxen raiment. Joshua Ben Hananiah, Encyclopaedia Judaica, Second Edition, Volume 11, 450 – 452 Joshua Ben Hananiah (first and second centuries C.E.), tanna. One of the five disciples of Johanan b. Zakkai's inner circle, he was as noted for the logical acumen of his halakhic formulations as he was for his worldly wisdom. His career in the academy and public life offers illuminating insights into both his times and his personal temper. Dosa b. Harkinas stated that when Joshua was still an infant his mother used to bring him to the synagogue so that "his ears might become accustomed to the words of Torah" (TJ, Yev. 1:6, 3a). Possibly it was in reference to this pious act that Johanan b. Zakkai said "happy is she who bore him" (Avot 2:8). As a levite (Ma'as. Sh. 5:9), he served as a chorister in the Temple (Ar. 11b). Since Levites commenced their service in the Temple at the age of 30 (Num. 4:3; Hul. 24a), it may be assumed that he was at least 30 years of age at the time of the destruction of the Temple. Drawing on his experience in the Temple, he gives a vivid eye-witness description of the rejoicing at the water-drawing ceremony (Suk. 53a). His ordination by Johanan b. Zakkai took place before the destruction of the Temple (TJ, Sanh. 1:2, 19a) since there is a ruling by him on a ritual question arising from an incident that occurred in Temple times (TJ, Sanh. 1:2, 19a and Zev. 113a). He with Eliezer b. Hyrcanus carried Johanan b. Zakkai out of besieged Jerusalem in a coffin so that the latter might meet Vespasian (Git. 56a). Subsequently, he returned to the city to help bring out R. Zadok (Lam. R. 1:5, 31). On the basis of this and other episodes in his life, it may be safely assumed that he completely supported Johanan b. Zakkai in his peace policy toward the Romans. After the destruction of the Temple, Joshua settled in Peki'in, a small town between Jabneh and Lydda, establishing there a bet din (Sanh. 32a) which he headed (BK 74b). Despite his preeminence in academic circles, he lived a life of poverty and earned his living as a blacksmith (Bet.