Rabbi Yehuda bar Ilai

A Tanna of the third generation, when "Rabbi Yehuda" is mentioned without his father's name in a Tannaic source, it refers to Rabbi Yehuda bar Ilai. He was a distinguished disciple of Rabbi Elazar ben Azarya and one of Rabbi Akiva's five students.

His colleagues included Rabbi Nehemia, Resh Lakish (Rabbi Shimon bar Yochai), R.M. (Rabbi Meir Baal HaNes), Rabbi Yose ben Chalafta (his disputant), and Rabbi Yehuda HaNasi (his student).

Any account in the Gemara beginning with "a certain pious man" refers to either Rabbi Yehuda ben Bava or Rabbi Yehuda bar Ilai [Bava Kamma 103b]. Unattributed Sifra (Torat Kohanim) refers to Rabbi Yehuda.

Among the Sages of the Sanhedrin

Thus we learned that Rabbi Yehuda, when mentioned without attribution in a Tannaic source, is Rabbi Yehuda bar Ilai: Rabbi Elazar ben Shamua said to his student: That which Rabbi Yehuda told you is "invalid"—it is not because that is the Halakha, but because Rabbi Yehuda is the son of Rabbi Ilai, and Rabbi Ilai was a student of Rabbi Eliezer ben Hurkanos; therefore, he taught you the teaching of Rabbi Eliezer, as it was dear to him [Menachot 18a].

His Hometown

His family came from Babylon, and he was born in the city of Usha in the Land of Israel, as we find:

During the period of persecution, our Rabbis gathered in Usha. These were: Rabbi Yehuda (bar Ilai), Rabbi Nehemia, Rabbi Meir (Baal HaNes), Rabbi Yose (ben Chalafta), Rabbi Shimon bar Yochai, Rabbi Elazar the son of Rabbi Yose HaGelili, and Rabbi Elazar ben Yaakov. They sent to the elders of the Galilee and said: "Whoever has learned should come and teach, and whoever has not learned should come and learn." They gathered, studied, and attended to all their needs. When their time came to depart, they said: "Shall we leave the place where we were received empty?"

They showed honor to Rabbi Yehuda, who was a native of the city, not because he was greater than them in Torah, but because a person's place accords him honor [Shir HaShirim Rabba 2:5]. From there, they moved to the vineyard in Yavneh.

Besides his participation in the Sanhedrin in Usha, he had a large yeshiva in the city of Sikhnin, where he lived with his family [Sifrei Ha'Azinu, Parashat Yirchavhu].

Why did the Sanhedrin migrate from place to place? Due to the Decrees.

Rabbi Yochanan said: Six months after the destruction of the Temple, the Shekhina lingered for Israel in the wilderness and did not ascend to heaven, because it awaited Israel, perhaps they would repent. Since they did not repent, the Holy One, Blessed be He, said: "Woe to their souls!" as it is stated: "The eyes of the wicked shall fail, and flight shall perish from them" [Job 11:20].

In contrast to this, the Sanhedrin migrated ten times, as learned from the Gemara:

1. A year before the destruction, the Sanhedrin of 40 migrated from the Chamber of Hewn Stone to Chanut (a place on the Temple Mount).
2. From Chanut to Jerusalem (outside the Temple Mount).
3. From Jerusalem to Yavneh (where Rabban Yochanan ben Zakai, who was Nasi immediately after the destruction, lived).
4. From Yavneh to Usha (in the days of Rabban Gamliel the Nasi).
5. From Usha they returned to Yavneh.
6. From Yavneh they returned again to Usha (in the days of Rabban Shimon ben Gamliel, son of Rabban Gamliel).
7. From Usha to Shfaram.
8. From Shfaram to Beit Shearim (where Rabbi Yehuda HaNasi lived).
9. From Beit Shearim to Tzippori (when Rabbi fell ill, he moved to Tzippori).
10. From Tzippori to Tiberias (to where Rabbi moved in the days of Antoninus, the Roman Emperor). And Tiberias was the lowest of all, meaning: there the Sanhedrin was more degraded than in all its migrations, as it is stated: "and you shall be brought low from the earth, and out of the dust your speech shall whisper" [Isaiah 29:4].

Rabbi Yochanan said: And from there, meaning from the last exile in Tiberias, they are destined to be redeemed, as it is stated: "Shake yourself from the dust; arise, sit down, O Jerusalem" [Isaiah 52:2].

His Teachers

He received Torah from his father, and especially from the teachings of Rabbi Eliezer, his father's teacher. It is explicit that Rabbi Elazar ben Azarya was his teacher [Berakhot 15b], as was Rabban Gamliel [Shabbat 103b], and all the Sages of Yavneh. However, his most distinguished teachers were Rabbi Tarfon and Rabbi Akiva. He was beloved by Rabbi Tarfon, who called him "my son."

Thus it is told: We learned in the Mishnah that Rabbi Yehuda permits a minor to read the Megillah.

It was taught: Rabbi Yehuda said, "I was a minor and read the Megillah before Rabbi Tarfon and the elders in Lod!" They said to him: "One does not bring proof from a minor."

And so it was taught: Rabbi (Rabbi Yehuda HaNasi) said, "I was a minor and read the Megillah before Rabbi Yehuda (bar Ilai)!" They said to him: "One does not bring proof from the one who permits," for Rabbi Yehuda himself permits a minor to fulfill the obligation for others, and this is no proof, for many disagree with him [Megillah 20a].

Thus it is told: Rabbi Yehuda said, "It happened that I was walking on the road after Rabbi Elazar ben Azarya and after Rabbi Akiva, and they were engaged in a mitzvah," meaning in public needs. "The time for the morning Shema arrived, and I thought that perhaps they had given up on reciting Shema because they were busy with a mitzvah. I recited Shema and repeated Shema, and afterwards they began to recite it, and the sun was already upon the tops of the mountains when they recited it" [Yerushalmi Berakhot 1:2].

Among the Great Disciples of Rabbi Akiva

The Sages said concerning Rabbi Akiva: Rabbi Akiva had twelve thousand pairs of disciples from Geva to Antipatris (names of places), and all of them died in one period, between Passover and Shavuot! Because they did not treat each other with respect.

The world was desolate because the Torah was forgotten from Israel due to the decrees of Emperor Hadrian! Until Rabbi Akiva came to our Rabbis in the South and taught it to them.

These were our Rabbis in the South: Rabbi Meir, Rabbi Yehuda, Rabbi Yose, Rabbi Shimon, and Rabbi Elazar ben Shamua.

And it was they who re-established the Torah at that time! For indeed, they remained like a brand plucked from the fire [Yevamot 62b]. Most often, Rabbi Yehuda disagrees with Rabbi Meir, Rabbi Yose, and Resh Lakish.

He also disagreed with Rabbi Chananya ben Akavia, Rabbi Yochanan ben Broka, and Rabbi Yose ben Dormaskit.

Rabbi was his great student, and Ben Azzai was of his generation.

Head of the Speakers

Why was Rabbi Yehuda called the "Head of the Speakers" everywhere? Because of the following incident:

The Sages sat in Yavneh: Rabbi Yehuda, Rabbi Yose, and Resh Lakish. Yehuda ben Gerim, so named because his parents were converts, sat with them.

Rabbi Yehuda began and said: "How pleasant are the deeds of Rome, for they established markets, bridges, and bathhouses!" When Rabbi Yose heard this, he remained silent.

Resh Lakish responded and said: "Everything the Romans established, they established only for their own needs! They established markets to house prostitutes, bathhouses to pamper themselves, and bridges to collect tolls from those who pass over them."

Yehuda ben Gerim went and related the words of the Sages in his home, and from this, their words reached the Roman authorities! The authorities said:

"Rabbi Yehuda, who praised and lauded the kingdom, shall be elevated, and he shall be the head of the speakers everywhere."

"Rabbi Yose, who was silent and did not object to Resh Lakish's words, shall be exiled to Tzippori."

"Resh Lakish, who disparaged the kingdom, shall be put to death."

From this, it became known that Rabbi Yehuda found favor in the eyes of the monarchy as a loyal and faithful supporter of the kingdom, and he interceded on behalf of Israel. While Resh Lakish and his son Rabbi Elazar hid in a cave for years, the monarchy dispersed them and they went into exile in Usha [Shabbat 33b].

With Rabbi Yose his Colleague

Rabbi Yehuda and Rabbi Yose were walking on the road. Rabbi Yehuda was seized by a bulmos, a sudden hunger. Rabbi Yehuda saw a shepherd passing by and forcibly took his bread from him! Rabbi Yose said to him: "See what you have done, you have deprived the shepherd!" When they arrived in the city, Rabbi Yose was seized by a bulmos, and all the people of the city came out to bring him cooked dishes and sweets. Rabbi Yehuda said to him: "I deprived the shepherd, but you have deprived the entire city!" [Yoma 83b].

His Piety

It happened with a certain pious man who was praying on the road. A certain officer came and greeted him, but that pious man did not return his greeting. The officer waited for him until he finished his prayer.

After he finished his prayer, the officer said to him: "Fool, is it not written in your Torah: 'Only take heed to yourself and keep your soul diligently' [Deuteronomy 4:9], and further it is written in your Torah: 'And you shall guard yourselves greatly for your souls' [Deuteronomy 4:15]. If so, when I greeted you, why did you not return my greeting, thereby endangering yourself? For if I had cut off your head with a sword, who would have demanded your blood from my hand?!"

That pious man said to him: "Wait for me until I placate you with words!" And thus he placated the officer.

The pious man said to him: "If you were standing before a mortal king, and your friend came and greeted you, would you return his greeting?" The officer said to him: "No!"

The pious man said to him: "And if you were to return his greeting, what would they do to you in the king's palace?"

The officer said to him: "They would cut off my head with a sword!"

The pious man said to him: "And is this not an argument a fortiori! If you, who were standing before a mortal king, who is here today and in the grave tomorrow, feared his punishment and would not return a greeting in his presence, how much more so should I, who was standing in prayer before the King of kings, the Holy One, Blessed be He, who lives and endures forever and ever, not interrupt before Him and return your greeting!"

Immediately, that officer was appeased, and that pious man departed peacefully to his home [Berakhot 32b].

The Wisdom of His Face

A certain Matronita, a distinguished Roman woman, said to Rabbi Yehuda: "You are a master of Halakha, meaning a judge, and you are wealthy!" This was because she saw Rabbi Yehuda's face, which was yellow and radiant with light!

Rabbi Yehuda said to her: "I will tell you the whole truth! I do not taste wine all year, except for the wine of Kiddush, Havdalah, and the four cups of wine on Passover. And I tie my head with a kerchief from Passover until Shavuot because of the headache I get from the wine of the four cups on Seder night."

"The reason my face radiates with light and joy is because: 'A man's wisdom makes his face shine'" [Ecclesiastes 8:1].

The Importance of Charity

It was taught: Rabbi Yehuda says: Great is charity, for it brings the Redemption closer, as it is stated: "Thus says the Lord: 'Observe justice and do righteousness,'" for this reason: "'For My salvation is near to come, and My righteousness to be revealed'" [Isaiah 56:1]. From this, we learn that charity brings the Redemption closer.

He would say: Ten strong things were created in the world:

• A rock is hard — iron cuts it.
• Iron is hard — fire softens it and melts it.
• Fire is hard — water extinguishes it.
• Water is hard — clouds bear it.
• Clouds are hard — wind disperses them.
• Wind is hard — a body can bear it, meaning a body full of wind, but the wind does not exit it.
• A body is hard — sleep sobers it.
• Sleep is hard — wine dispels it.
• Wine is hard — fear breaks it.
• Fear is hard — death is harder than all, for there is nothing that stands against death. But charity saves from death, as it is written: "And charity delivers from death" [Proverbs 11:4] [Bava Batra 10a].

His Torah was Permanent

Rabba bar bar Chana said in the name of Rabbi Yochanan, in the name of Rabbi Yehuda bar Ilai: Come and see that the later generations are not like the earlier generations! The earlier generations, even though they made their Torah permanent and their labor temporary, both this and that, meaning their Torah and their labor, endured for them – for they were pious. But the later generations, whose stature was not like the earlier generations, made their labor permanent and their Torah temporary, and neither this nor that endured for them [Berakhot 35b].

A Rich Man who is Content with his Lot

His wife bought wool and made a beautiful cloak. When she went out to the market, she wore it, and when he went out to pray, he would wear it, for the cloak was very important to him. And he would bless: "Blessed... who clothes me with a cloak."

His Humility

Once, Rabban Shimon ben Gamliel decreed a public fast, and Rabbi Yehuda did not come!

It turned out that Rabbi Yehuda did not come because he did not have his cloak! Rabban Shimon ben Gamliel sent him an emissary with a new cloak, but he refused to wear it.

Rabbi Yehuda lifted the mat he was sitting on before the emissary and said to him: "See how much wealth I have!" Just then, a miracle occurred, and the entire place was filled with gold coins! Rabbi Yehuda said to the emissary: "I do not wish to enjoy and receive my reward in this world."

His Sermons

Rabbi Shmuel bar Nachmani preached in the name of Rabbi Yonatan: "Grace is deceitful and beauty is vain; but a woman who fears the Lord, she shall be praised" [Proverbs 31:30]. "Grace is deceitful" refers to the generation of Moses and Joshua, because grace and worldly beauty were false in their eyes, and they sat to engage in Torah study.

"And beauty is vain" refers to the generation of King Hezekiah, who engaged in Torah study more than the generation of Moses and Joshua. And how so? A lamp would be lit at night in the study halls, meaning they studied day and night, and no unlearned person was found throughout the land. "A woman who fears the Lord, she shall be praised" refers to the generation of Rabbi Yehuda bar Ilai, where six students would cover themselves with one cloak due to poverty, and despite everything, they engaged in Torah study [Sanhedrin 20a].

Rabba bar bar Chana said in the name of Rabbi Yochanan, in the name of Rabbi Yehuda bar Ilai: Eat onions or other cheap vegetables and sit in the shade of your house. Meaning, so that you do not need to sell your house.

And do not eat geese and chickens, for once you become accustomed to them, you will always yearn for them.

Lessen your food and drink from your diet, and increase your dwelling [Pesachim 114a].

His Praises and Sayings

Rav Yehuda said in the name of Rav: This was the custom of Rabbi Yehuda bar Ilai: On Friday evening, they would bring him a basin full of warm water, and he would wash his face, hands, and feet. Then he would wrap himself in fringed white garments and resemble an angel of the Lord of Hosts [Shabbat 25b].

Rabbi Yehuda says: Be diligent in study, for an inadvertent error in study counts as intentional [Avot 4:13].

Rabbi Shimon bar Yochai says: There are three crowns: the crown of Torah, the crown of priesthood, and the crown of kingship. But the crown of a good name surpasses them all [Avot 4:13].