Rabbi Judah the Prince

Fourth generation of Tannaim. The term "Rebbi" in Tannaic sources refers to Rabbi Judah the Prince, son of Rabban Shimon ben Gamliel III (whose grandfather, Rabban Gamliel of Yavneh, lived during the time of Rabbi Yochanan ben Zakkai). His father was a descendant of David and his mother of Benjamin.

He became head of the Yeshiva at the age of 30 (approximately 92 years after the Destruction) and compiled the Mishnah. His teachers included Rabbi Akiva's disciples, Rabban Shimon ben Gamliel his father, and Rabbi Yaakov ben Korshai.

Place of Residence

We learned in a Baraita: When Rebbi fell ill, he was in the city of Tzippori, which was located on a mountaintop, and his burial place was prepared for him in Beit She'arim.

Was Rebbi's dwelling in Tzippori? Did we not learn in another Baraita: It is written in the verse: "Justice, justice you shall pursue" [Deuteronomy 16:20], and the intention of the verse is to say: one should pursue and go to the great sage of the generation to achieve true justice in judgment, and go after Rebbi to Beit She'arim! This proves that Rebbi's dwelling was in She'arim and not in Tzippori?! They replied: Rebbi lived in Beit She'arim, but since he fell ill, he moved to Tzippori because Tzippori was situated on a mountaintop, and its air was clear, pure, and good for breathing, whereas Beit She'arim was located in a valley. [Ketubot 103b]

Some say he lived in Tzippori for 17 years, and some say more than a hundred, but it is clear that he reached the age of 60, just as our father Jacob lived in Egypt in his last years. [Yerushalmi Kilayim 9:3]

His Wife and Children

His wife's name is not mentioned anywhere, and it appears she passed away while he was still in Beit She'arim, and he married another woman.

She bore him two great sons of the generation; the elder, Rabban Gamliel, succeeded his father in the Nasi leadership, and undoubtedly received his Torah from him.

To Rabbi Shimon, his second son, he imparted most of his wisdom, as we find that Rebbi would teach Rabbi Shimon his son, and he was great in his father's eyes, to the extent that he called him "Lamp of Israel," meaning: "enlightening the eyes of the Sages," and Rebbi appointed him as a Sage after his death.

An Emissary from Heaven

During the great and terrible period of persecution, at the time of the destruction of Beitar, when there was almost a complete annihilation of the soul of the entire Israelite nation, because Rabban Gamliel the Nasi and the leading Sages of the generation passed away, and some died unusual deaths, like the Ten Martyrs.

The house of assembly for the Sages was dissolved, and those who remained were scattered in every direction. Israel needed a powerful savior angel, and then a firstborn son was born to Rabban Shimon ben Gamliel, and his name was Judah, who possessed the soul of "the Jew," because the Mishnah, which is the soul of the Jewish people, was brought to light by him.

As attested by the Tanna of his generation, Rabbi Shimon ben Menasia

Rabbi Shimon ben Judah, in the name of Rabbi Shimon bar Yochai, says: Beauty, strength, wealth, honor, wisdom, old age, white hair, and children are becoming for the righteous and becoming for the world, etc.

Rabbi Shimon ben Menasia says: These are the seven attributes that the Sages counted for the righteous, and all of them were fulfilled in Rebbi and his sons. [Yerushalmi Sanhedrin 11:3, 30a; Avot 6:8]

His Praises

During Rebbi's time, Israel was saved from decrees, because Rebbi grew up with Antoninus, the Roman Emperor, who loved him very much. [Avodah Zarah 10b]

They asked him: Why do they call you "our Holy Rabbi"?

He said to them: "I never looked at my Brit Milah" [Shabbat 118b], "nor did I ever put my hand below my belt," even though he was married, or according to the Yerushalmi [Yerushalmi Sanhedrin 11:6] where there was a decree against circumcision, and his father sanctified him to Heaven and circumcised him.

It was not for naught that he was called "our Holy Rabbi," who was sanctified from the womb, for he was the seventh in line from Hillel the Elder, who came from Babylonia at the beginning of the reign of the tyrannical Herod to the Land of Israel and was appointed Nasi.

Seventh from Hillel the Elder: Hillel the Elder the Babylonian [as mentioned in the Passover Haggadah, Hillel was a bundle, etc.] – his son Rabbi Shimon – Rabban Gamliel the Elder – Rabban Shimon ben Gamliel who was killed [the first of the Ten Martyrs during the destruction] – Rabban Gamliel of Yavneh – Rabban Shimon ben Gamliel III [of Usha] – Rebbi [Rabbi Judah the Prince] the seventh. Just as the Holy Shabbat, so was our Holy Rabbi, the Holy one of Israel; when Shabbat came, rest came.

Before Rabbi Akiva died, Rebbi was born, and his father had not yet been appointed Nasi, for the Sages of the Yavneh generation were still alive, and Rabbi Akiva was the head of all the elders of that generation. Rav Huna, the Exilarch, was in Babylonia during his days and passed away before Rebbi. [Kilayim 9:3]

His Greatness

Antoninus, the Roman emperor, loved and greatly honored Rebbi, and in order to reach Rebbi secretly, without anyone knowing, he created a cave that ran from his palace in the city of Rome, which was near the city of Tzippori, all the way to Rebbi's house, so that he could serve him and learn from him.

Every day, Antoninus brought two servants with him; he killed one servant when he reached the entrance to Rebbi's room and killed the other servant when he returned to the entrance of his palace. All this was so that his connections with Rebbi would not be discovered.

Antoninus asked Rebbi that when he came, no one else should be with him in his room!

One day he came and found Rabbi Chanina bar Chama with Rebbi! Antoninus said to Rebbi: "But I asked you that when I come, no one should be there!" Rebbi said to him: "This is not a man, but an angel."

Antoninus said to Rabbi Chanina: "Go and tell the servant to get up and come!" Rabbi Chanina went and found him dead! Rabbi Chanina said: "What shall I do! If I say he is dead, will I bring bad tidings? And if I leave, I will disgrace the king's honor by not obeying his orders!"

What did Rabbi Chanina do? He prayed for mercy and resurrected the servant and sent him to Antoninus. When Antoninus saw this, he said: "I know that the least among you can resurrect the dead."

Every day that Antoninus came, he would serve Rebbi, and when Rebbi wanted to get into bed, Antoninus would bend down so that Rebbi could step on his back, saying: "Who will make me a bed beneath you in the World to Come."

His Majesty

Our Rabbis taught: At the time of Rebbi's passing, he said: "I need my sons!" His sons entered to him, and he said to them: "I have several instructions for you before my death! Be careful to honor your mother," since they had a stepmother, Rebbi urged them regarding her honor.

And all that was in the house during my lifetime, leave it as it was: "the lamp should be lit in its place on the table, and my table should be set, and my bed should be made." And why all this? Because after his passing, Rebbi would come to his house every twilight of Erev Shabbat.

Once, at twilight, a neighbor came and called out loudly at the gate before entering! The maidservant said to her: "Be quiet, Rebbi is sitting here." Once Rebbi heard that it was known that he came to his house, he no longer came, because he did not want to cast aspersion on the earlier righteous ones who did not receive permission to come to their homes, lest Heaven forbid, their righteousness be considered less than Rebbi's.

Firstborn and Disciple of Rabbi Yaakov ben Korshai

Rabbi Levi said: One who eats matzah on Erev Pesach is like one who engages his betrothed in his father-in-law's house. And why? Because the day of the wedding is near, and he could not control his inclination to wait! So too, one who eats matzah on Erev Pesach! He could not control his inclination to wait to eat matzah until the evening! And one who engages his betrothed in his father-in-law's house is flogged.

We learned: Rabbi Judah ben Betera says: Both chametz and matzah are forbidden to eat on Erev Pesach.

Rabbi Simon in the name of Rabbi Yehoshua ben Levi says: Rebbi would not eat chametz or matzah on Erev Pesach! He did not eat matzah because of Rabbi Levi's statement, and he did not eat chametz because of Rabbi Judah ben Betera's statement.

Was Rebbi a student of Rabbi Judah ben Betera, following his practice? But Rebbi was a student of Rabbi Yaakov ben Kodeshay (Korshai)! Rather, what is the reason Rebbi did not eat chametz on Erev Pesach? Because he was a firstborn, and firstborns customarily fast on Erev Pesach. [Yerushalmi Pesachim 10:1, 37a]

With Rabbi Elazar, son of Rabbi Shimon bar Yochai

There was a halachic discussion between Rebbi and Rabbi Elazar, son of Rabbi Shimon bar Yochai, concerning "two people who performed a forbidden labor together on Shabbat."

Rebbi said to Rabbi Elazar bar Rabbi Shimon: "This is what I heard from your father, Rabbi Shimon, that when each of them could perform the labor alone but did it together with another person, they are exempt from a Torah prohibition, but it is forbidden to do so by rabbinic decree!" Rabbi Elazar bar Rabbi Shimon replied with astonishment: "What I served my father casually, you have not yet managed to serve him regularly! And I know for sure that in such a case my father did not exempt the one who performed the labor!"

Was Rebbi a student of Rabbi Shimon bar Yochai, that Rabbi Elazar bar Rabbi Shimon told him he didn't serve him regularly? But Rebbi was a student of Rabbi Yaakov ben Korshai!

Rather, this was Rabbi Elazar bar Rabbi Shimon's intention to say to Rebbi: "What I served my father casually, you did not serve your teacher regularly!"

When Rabbi Elazar bar Rabbi Shimon would enter the study hall, Rebbi's face would darken, meaning: Rebbi's face would become black from much shame before Rabbi Elazar bar Rabbi Shimon! Because Rabbi Elazar bar Rabbi Shimon was greater than him in wisdom and would put him to shame with his answers. And Rebbi would complain and protest before his father, Rabban Shimon ben Gamliel, who was already the Nasi!

Rabban Shimon ben Gamliel said to Rebbi his son: "Rabbi Elazar bar Rabbi Shimon does well to shame you, for he is greater than you in his lineage!"

For he is "a lion, son of a lion," and you are "a lion, son of a fox." And Rabban Shimon ben Gamliel would say this out of his great humility, considering himself a fox compared to Rabbi Shimon bar Yochai.

After Rabbi Elazar bar Rabbi Shimon passed away, Rebbi sent a messenger to propose marriage to Rabbi Elazar bar Rabbi Shimon's wife! Rabbi Elazar bar Rabbi Shimon's wife replied with astonishment: "Shall a vessel that was used for sacred purposes be used for profane ones?"

Her intention was to say to Rebbi: "Can my husband, Rabbi Elazar bar Rabbi Shimon, who was greater than you in deeds, be used by you, who are lesser than him?" [Yerushalmi Shabbat 10:5, 12a; Korban HaEda]

Sharp in Torah

Rabban Shimon ben Gamliel, his father, entrusted Rebbi, his son, to learn Mishnayot and Baraitot from Rabbi Yaakov ben Korshai.

But he received his sharp dialectical method from Rabbi Meir Ba’al HaNes, as we find Rebbi saying: "That I am sharper and more incisive in Talmud than my colleagues is only because I merited to see Rabbi Meir from behind, for I sat in the back row behind Rabbi Meir when I learned before him!"

And if I had seen him from the front, I would be sharper than I am now! As it is written: "And your eyes shall see your teachers," [Isaiah 30:20], meaning that one merits the radiance of the wisdom of the Torah. [Pnei Moshe on Beitzah 15a]

With Rabbi Meir

Rebbi married off his son, Rabbi Shimon. On the wedding Shabbat, they were clapping with the backs of their hands.

Rabbi Meir passed by and heard the sound of clapping and said: "My masters, is Shabbat permitted?" Meaning: "Did someone permit Shabbat to you?" Because Rabbi Meir's opinion was to forbid even clapping with the backs of one's hands on Shabbat.

Rebbi heard the sound and said: "Who is this who comes to chastise us," meaning to rebuke us in our own home! And some say that Rebbi said: "Who is this who comes to scold us, to restrain us in our own home!"

Rabbi Meir heard Rebbi's voice and his servants who came out to seize him, and he fled from there.

As he was running, Rabbi Meir's head-covering flew off his neck, and Rebbi, who was looking out his window to see who had said those words, saw Rabbi Meir's neck!

Rebbi said: "I did not merit to be sharper in Torah than other sages except for the fact that I saw Rabbi Meir's neck from behind."

Similarly, we find Rabbi Yochanan and Resh Lakish saying: "We did not merit Torah except for the fact that we saw Rebbi's finger emerging from his sleeve." Meaning, from within his sleeve.

Pnei Moshe explains: Rebbi's hands were always covered by his sleeve, and this is what the Sages of the study hall said: "Why was he called our Holy Rabbi?" "Because he never put his hand below his navel."

And how is such a thing possible? Rather, it means that he was always covered by his sleeve, and without his sleeve, he would not be so careful. [Yerushalmi Beitzah 5:2, 2a]

With Rabbi Judah bar Ilai

Apparently, he was not a prominent student of Rabbi Meir, because Rabbi Meir was so sharp that his colleagues could not fully grasp his ideas! Therefore, his father sent him to study with Rabbi Judah bar Ilai, who was the halachic authority of the Nasi's court, as we find Rebbi entering Rabbi Judah's discourse. [Yerushalmi Bava Metzia 3:1, 15a]

And in the halakhic debate on whether Yom Kippur atones for neglecting a positive commandment without repentance, or if repentance is required for atonement!

The Sages of the Yeshiva said: "That you did not say that the Mishnah aligns with Rabbi Judah's opinion, and he holds like Rebbi, that Yom Kippur atones even without repentance, is because the correct way to say it is: that the student, who is Rebbi, holds like his teacher, Rabbi Judah, and not to say that the teacher holds like his student!" [Shevuot 13a]

With Rabbi Elazar ben Shamua

Almost every Sage of that generation established a Yeshiva in his place with many students: Rabbi Shimon bar Yochai in Tekoa, Rabbi Elazar ben Shamua in his place, Rabbi Yose in Tzippori. And Rebbi, who was still a young lad, fulfilled in himself the teaching: "Go into exile to a place of Torah!" As Rebbi testified: "When we were studying Torah with Rabbi Elazar ben Shamua, we would sit six by six in an cubit!" This was through a miracle, like those places where it was said that the small contained the large. [Eruvin 53b; Maharsha]

Even after Rebbi became very wise, he continued to cleave to his teacher, and he said: "When I went to clarify my measures," meaning to ask my doubts that arose in my studies, from Rabbi Elazar ben Shamua.

And some say that Rebbi said: "When I went to clarify the measures of Rabbi Elazar ben Shamua," meaning to learn and extract from his wisdom. [Menachot 18a]

With Rabbi Shimon bar Yochai

Rabbi Shimon says: A person may wipe himself with a single towel on Shabbat, and even if it is wrung out with water, he may bring it into his house, meaning he carries it in his hands and is not concerned about moving it or wringing it.

Rebbi said: When we were studying Torah with Rabbi Shimon in Tekoa, we would carry oil and a towel from the courtyard to the roof, and from the roof to the garden, so as not to transfer from one private domain to another private domain.

This is according to Rabbi Shimon's reasoning, who said: "Roofs, courtyards, and gardens are all one domain for transferring things from one to another, even if they belong to many owners!"

Until we reached the spring where we would bathe and then bring it back in our hands. [Shabbat 147a]

With Rabbi Yose ben Chalafta

We also find that he learned Torah from Rabbi Yose, and he said: "I asked Rabbi Yose and Rabbi Shimon while they were walking on the road. A menstruant woman who checked herself on the seventh day of her impurity in the morning (Shacharit) and found herself pure, but at twilight she did not separate herself in purity, and after some days she checked and found herself impure, what is her ruling?"

They replied: "She is presumed pure." [Niddah 68a]

And Rabbi Yose was so great in his eyes that he taught and said: "Even if the words of Beit Shammai and Beit Hillel are words of Torah," meaning their words were given in the Torah for generations, "and the words of Rabbi Yose are in Rebbi," an appellation for a great person in his generation, who said: "Rabbi Yose, his reasoning is with him," that he always brought a reason for his words, and his words are words of tradition and not like words of Torah! "We listen to the words of Rabbi Yose." [Chullin 137b]

His Compassion for Others

In Rebbi's neighborhood lived two mute sons. Some say they were the sons of Rabbi Yochanan ben Gudgada's daughter, and some say they were his sister's sons.

Every time Rebbi would go to the study hall, both of them would follow him and sit before him to hear words of Torah.

When Rebbi would utter words of Torah, they would nod their heads and their lips would move.

Seeing this, Rebbi's mercy was stirred for them, and he prayed for them to be healed, and they were healed from their muteness and began to speak! The great wonder was that when they began to speak, they were found to be proficient in Mishnayot, Sifra, Sifrei, and the entire Talmud. [Chagigah 3a]

His Toil in Torah

The Sages taught: "Hear, O Israel: the Lord is our God, the Lord is one," [Deuteronomy 6:4] this is the Shema of Rabbi Judah the Prince!

Where do we find that Rebbi only recited the first verse?

Rav said to Rav Chiyya the Great: "I saw Rebbi begin to teach Torah before the time for Shema arrived, and when its time came, I did not see Rebbi accept the yoke of the kingdom of heaven?"

Rabbi Chiyya replied to him: "Bar Pechati," meaning "son of great ones"! "Are you not paying attention! When Rebbi passes his hands over his face in the middle of the lesson, that is when he recites Shema and accepts upon himself the yoke of the kingdom of heaven." [Berachot 13b]

We find this practice with Rebbi and a select few in the generation! As we learned in a Baraita: "Students who were engaged in Torah study, they interrupt their study to recite Shema because it is a Torah commandment, as it is written: 'when you lie down and when you rise up!' But they do not interrupt their study for prayer because the commandment of Torah study is greater than the commandment of prayer."

"Friends" – Rabbi Yochanan said: "All that we said, that one does not interrupt Torah study for prayer, applies specifically to 'friends,' such as Rabbi Shimon bar Yochai and his colleagues, whose Torah was their craft and they had no other craft!"

"But we, who interrupt our Torah study for our craft and our Torah is not our craft, all the more so do we interrupt for Shema and prayer!" [Berachot 11a]

Love for Torah

Rav said: A person is forbidden to sleep during the day more than a horse sleeps, due to bitul Torah (neglect of Torah study).

And how much does a horse sleep? The measure of sixty breaths. (Some say more than half an hour, and some say a little more than three minutes). Abaye said: The sleep of Rabbah bar Nachmani during the day is like the sleep of Rav, and Abaye learned the measure of his sleep from him. And the sleep of Rav is like the sleep of our Holy Rabbi, since Rav grew up with Rebbi, he learned from him how much one should sleep. And the sleep of Rebbi is like the sleep of King David, thus Rebbi received from his ancestors that this was King David's sleep, who did not sleep sixty breaths at once so as not to taste the taste of death. [Bava Metzia 85b]

His Concern for Israel

Rebbi happened to visit the residence of Rabbi Elazar bar Rabbi Shimon after Rabbi Elazar's passing. Rebbi asked the people of the city, "Does that righteous man have a son?" Meaning, he wanted to know if Rabbi Elazar left behind a son!

They replied: "Rabbi Elazar has a son, but every prostitute who charges two gold coins, she herself hires him for eight gold coins because he was handsome."

Since a person's children often resemble their maternal uncles in their deeds, Rebbi took him to Rabbi Shimon ben Lakunia, his maternal uncle, to study Torah with him, dressed him in the clothes of a Torah scholar, and ordained him to be called with the title "Rebbi." Every day, Rabbi Elazar's son would tell his uncle that he wanted to return to his city because he was not accustomed to sitting and studying, and he was still drawn to the deeds he was accustomed to doing in his past!

His uncle said to him: "If you stay here and study, they will make you a Sage and honor you with golden garments and call you 'Rebbi'! Why do you need to return to your city with no purpose for your life?!"

His nephew said to him: "That's it, I swear I no longer want to return to my city!" And he sat down to study Torah.

When he grew in Torah, he came to Rebbi's Yeshiva and studied Torah there.

Rebbi heard his voice and said: "This voice resembles the voice of Rabbi Elazar bar Rabbi Shimon!"

They said to him: "Indeed, our Rabbi, this is the son of Rabbi Elazar bar Rabbi Shimon!" Rebbi recited over him the verse: "The fruit of the righteous is a tree of life, and he who takes souls is wise." [Proverbs 11:30]

This is Rabbi Yose bar Rabbi Elazar bar Rabbi Shimon, who is his son and the fruit of a righteous man. – "The fruit of the righteous is a tree of life" is Rabbi Shimon ben Lakunia, who taught him Torah and as if acquired him as a son. – "And he who takes souls is wise" when Rabbi Yose bar Rabbi Elazar passed away, they brought his bier to the entrance of his father Rabbi Elazar's cave! There was a snake there that encircled the cave and did not allow anyone to enter.

They said to the snake: "Snake, snake, open your mouth and let the son enter to his father!" It did not open for them.

The people thought that perhaps Rabbi Elazar was greater than his son in Torah, and therefore the snake did not agree to let him in!

A Heavenly Voice (Bat Kol) came out and said: "Not because this one is greater than that one! But Rabbi Elazar hid with his father in the cave for thirteen years and suffered the pain of the cave! His son Rabbi Yose did not suffer the pain of the cave." [Bava Metzia 85a]

Another Story

Rebbi happened to visit the residence of Rabbi Tarfon after Rabbi Tarfon's passing.

Rebbi asked the people of the city, "Does that righteous man have a son?" Meaning, he wanted to know, did Rabbi Tarfon, who used to swear by sacrificing his children (meaning, he used to use the oath: "If it is so or not so, I will sacrifice my children!"), did he leave behind a son!

The people of the city said to him: "He has no son, but he has a daughter's son," meaning he has a grandson, "and every prostitute who charges two gold coins, she hires him for eight gold coins."

Rebbi went to meet him and said to him: "If you repent, I will give you my daughter as a wife!" The young man was convinced and repented!

Some say he married Rebbi's daughter and divorced her afterward.

And some say he did not marry her at all, so that people would not say that he repented for the sake of a woman.

He Who Takes Souls is Wise

Why did Rebbi strive so much and inquire about his colleagues to know if they left behind sons?

They replied: Rebbi taught the same teaching that the Amoraim taught.

And some say that Rabbi Judah said this in the name of his teacher Rav – and some say that Rabbi Chiyya bar Abba said this in the name of his teacher Rabbi Yochanan – and some say that Rabbi Shmuel bar Nachmani said this in the name of his teacher Rabbi Yonatan:

"Whoever teaches Torah to his friend's son merits to sit in the Heavenly Yeshiva! And from where is this learned? As it is said: 'If you return, I will bring you back, and you shall stand before Me; and if you separate the precious from the worthless, you shall be as My mouth.' [Jeremiah 15:19]"

The prophet's intention was to say: "If you return, I will bring you back," meaning the prophet Jeremiah told Israel: The Holy One, Blessed be He, said: "If you return to good through the admonition I give you, then 'you shall stand before Me,' that you will endure before Me always."

And whoever teaches Torah to the son of an ignoramus, even if the Holy One, Blessed be He, decrees a decree, He annuls it for his sake! As it is said: "And if you separate the precious from the worthless, you shall be as My mouth." Meaning: "And if you separate the precious from the worthless," one who makes a Torah scholar out of an ignoramus! "You shall be as My mouth," meaning: he will be like the mouth of the Holy One, Blessed be He, who decrees a decree, and he, through his mouth, annuls it. [Bava Metzia 85b]

His Humility

Rebbi said: "How great are the deeds of Rabbi Chiyya!"

Rabbi Shimon bar Rebbi said to his father: "Are Rabbi Chiyya's deeds even greater than your own?" Rebbi his father replied: "Yes."

Rabbi Yishmael bar Rabbi Yose asked Rebbi: "Are Rabbi Chiyya's deeds even greater than the deeds of my father, Rabbi Yose ben Chalafta?"

Rebbi replied to him: "Heaven forbid, such a thing should not be said in Israel!" [Ketubot 103b]

Ravina gave an additional explanation for this verse: "He who loves silver will not be satisfied with silver, nor he who loves abundance with increase; this also is vanity." [Ecclesiastes 5:9]

Whoever loves to teach others in abundance, meaning to multiply students for Torah. – "Nor he who loves abundance with increase," meaning: through the students, the dialectical discussion will increase, and he will pay attention to answer their difficulties. – "No increase," and "from my students and from my colleagues I learned more than from my teachers." And concerning this, Rebbi said: "Much Torah I learned from my teachers, but from my colleagues even more than from my teachers, and from my students, more than from all of them." [Makot 10a]

With Rabbi Pinchas ben Yair

Rebbi heard that Rabbi Pinchas ben Yair was coming to his city! Rebbi asked him: "Please, if your honor can come to dine with me, it would be a great honor for us!"

Rabbi Pinchas replied: "Yes." Rebbi was very happy because Rabbi Pinchas was not accustomed to benefiting from others, and now he had the privilege of hosting Rabbi Pinchas.

Rabbi Pinchas said to Rebbi: "Do you think that I am under a vow of abstention from benefit from Israelites? It is not so, for Israelites are holy, and it is certainly proper to benefit from them."

"And the reason I do not usually benefit from them is due to another matter! Because there is a person who wants to benefit others from his own, but he does not have the means, and I do not want to burden him!"

"There is a person who has the means to benefit others and does not want to, and even though he wants me to dine with him, in his heart he does not truly desire it! From such a person I do not want to benefit, because it is written: 'Do not eat the bread of him who has an evil eye, nor desire his dainties,' [Proverbs 23:6]."

Rabbi Pinchas continued his words and said to Rebbi: "But you truly want to benefit me, and you have the ability, for you are exceedingly wealthy!"

Rabbi Pinchas said: "Now I am in a hurry because there is a mitzvah of redeeming captives, and I am going to fulfill it, but when I return from the mitzvah, I will come to dine with you."

When Rabbi Pinchas returned from the mitzvah of redeeming captives, it happened that he entered through a gate where there were white mules belonging to Rebbi's house. Rabbi Pinchas said: "The Angel of Death is in Rebbi's house, and I should dine with him! Behold, these white mules, when they kick, their blow is severe and does not heal!"

Rebbi heard Rabbi Pinchas' words and went out to him. Rebbi said: "I will immediately sell the white mules!" Rabbi Pinchas said to him: "Just as it is forbidden for you to keep them, so it is forbidden for others to keep them, and what good will it do if you sell them! And is it not written: 'You shall not put a stumbling block before the blind!' [Leviticus 19:14]"

Rebbi said to him: "I will declare them ownerless and send them to the ownerless forests!"

Rabbi Pinchas replied: "All the more so is it forbidden for you to do so! For since they are not guarded, they will cause more harm!" Rebbi said to him: "I will cripple them so they cannot kick!" Rabbi Pinchas replied to him: "That too is forbidden to you because there is a prohibition of 'Do not destroy living creatures' involved!" Rebbi pressed Rabbi Pinchas greatly to dine with him, but Rabbi Pinchas did not agree.

Rebbi wept and said: "If this is how it is in the lives of the righteous, the Holy One, Blessed be He, helps them not to deviate from their will, just as the Holy One, Blessed be He, arranged for Rabbi Pinchas to enter precisely through that gate and see my mules and separate from me, so that he would not deviate from his initial resolve not to benefit from others!"

"In their death, they are even greater, and all the more so is all their will fulfilled."

This is what Rabbi Chama bar Chanina said: "The righteous are greater in their death than in their life, as it is said:

'And it happened as they were burying a man, behold, they saw a raiding band; and they cast the man into the grave of Elisha; and as the man went and touched the bones of Elisha, he revived and stood on his feet.' [2 Kings 13:21]"

When the prophet Elisha wanted to revive the Shunammite woman's son, he had to put his mouth on his mouth and his eyes on his eyes, prayed for mercy, and revived him; but after the death of the prophet Elisha, with a slight touch, he revived the dead. [Chullin 7b]

His Praises

He signed his name at the head of his work, at the beginning of Masechet Berachot, with the word "Me'eimatai" (from when), alluding in the acronym: "I, Judah, compiled the Mishnah of the Torah of the Lord." [Ben Yehoyada, beginning of Masechet Berachot]

Rebbi disseminated Torah in Israel, and when he saw the length of the exile and that forgetfulness was prevalent, he said: "It is time to act for the Lord; they have made void Your Torah," [Psalms 119:126] so that the Oral Torah would not be forgotten from Israel, he wrote it down despite it being forbidden to write it.

Rebbi honored the wealthy. [Eruvin 86a] His wealth was immense, and he supported the Torah scholars of his generation. Thus the Sages said: "From Moses our Teacher until Rebbi, we did not find Torah and greatness (and wealth) in one place." [Gittin 59a]. And he opened his treasuries in years of drought.

Rabbi Yehoshua ben Korcha blessed him that he would reach half his days, and so it was. At the time of his passing, he raised his ten fingers heavenward and said: "Master of the Universe, it is revealed and known before You that I toiled with my ten fingers in Torah and did not benefit even from my little finger." [Ketubot 104a]

His Sufferings

When Rebbi saw that Rabbi Elazar bar Rabbi Shimon's sufferings had been beneficial, and no worms had control over him, as it is told about Rabbi Elazar that after his death, he was brought up to the attic for several years, and no worms had control over his body, and he remained as he was in his lifetime.

Rebbi took upon himself sufferings for thirteen years: six years of suffering, what is called today kidney stones, and seven years with a gum disease or in the mouth itself.

Rebbi's horse-keeper was richer than Shapur, king of Persia, and all his wealth came to him solely from the dung of Rebbi's animals.

The horse-keeper would precisely time the feeding of the animals to the exact hour Rebbi would enter the restroom, because he wanted the sound of the animals' excitement when being fed, which reached a distance of three mil (about three kilometers), to drown out the sound of Rebbi's cries from his sufferings!

Despite all the horse-keeper's efforts, Rebbi's cries of suffering still overpowered the sound of the animals! To the extent that even seafarers heard Rebbi's voice during his agony!

The Sages of the Yeshiva said: "Despite everything, the sufferings of Rabbi Elazar bar Rabbi Shimon are preferable to Rebbi's sufferings! Rabbi Elazar bar Rabbi Shimon's sufferings came out of love and left out of love, for Rabbi Elazar would invite sufferings upon himself in the evening and in the morning would ask for them to leave so that he would not be prevented from Torah study."

"But Rebbi's sufferings came because of an incident that happened and also left through an incident that happened."

By what incident did Rebbi's sufferings come?

This is the story: One day Rebbi was walking on his way, and at that moment, a calf was being led for slaughter. The calf fled towards Rebbi and hid under the folds of Rebbi's cloak, as if begging for mercy, and cried! Apparently, Heaven orchestrated this to test Rebbi's compassion!

Rebbi said to the calf: "Go and surrender yourself to slaughter, for that is why you were created!"

The Sages of the Yeshiva said: "In Heaven, they took this seriously and said: Since he does not have mercy on the calf, sufferings will come upon Rebbi."

Thus, through an incident, the sufferings left!

This is the story: One day, Rebbi's maidservant was sweeping the house and saw baby weasels scattered on the floor! She wanted to pick them up and throw them into the trash. Rebbi, who saw this, said to her: "Leave them! For it is written: 'And His mercies are over all His works!'" [Psalms 145:9]

They said in Heaven: "Since Rebbi has mercy on them, we too will have mercy on him," and Rebbi's sufferings ceased. All the years Rabbi Elazar bar Rabbi Shimon suffered, no one died before their time! All this was due to Rabbi Elazar's sufferings, which protected his generation.

All the years Rebbi suffered, the world did not need rain and subsisted without it! And despite everything, when a radish was pulled from the garden bed, a water-filled hole remained in the ground.

His Requests Before His Passing

The Sages taught: At the time of Rebbi's passing, he called his sons and gave them several instructions:

His sons entered, and he said to them: "Be careful to honor your mother. A lamp shall be lit on a set table, and the bed shall be made in its place, just as in my lifetime, so in my passing, and Yosef of Haifa and Shimon the Ephrati, who served me in my life, shall serve me in my death."

Those present understood from Rebbi that his intention was for Yosef of Haifa and Shimon the Ephrati to continue serving him here in this world and attend to his burial, but it was not so!

Rebbi's intention was that they would serve him in the World to Come as well, and they passed away immediately after Rebbi's passing, and they were buried before Rebbi was buried.

All those present said: "Now it is clear! They preceded Rebbi because they would serve Rebbi in the World to Come." Why did Rebbi need to announce who would serve him in the World to Come?

Rebbi feared that people would see his servants pass away close to his own passing and would say: "Apparently, they were indebted because they committed some sin that warrants death, and Rebbi's merit was protecting them, and now they are being punished!"

Rebbi announced so that everyone would know that they passed away close to his passing so that they would continue to serve him in the World to Come. [Ketubot 102b]

His Instructions to the Sages of Israel

Rebbi said: "I need the Sages of Israel!" The Sages of Israel entered to him.

Rebbi said to them: "a. Do not eulogize me in towns! b. Establish a Yeshiva," meaning: after thirty days of eulogizing, return to Torah study and do not continue to mourn for a year.

"My son Gamliel shall sit at the head of the Yeshiva and be the Nasi. My son Shimon shall be the Sage." Those present understood that Rebbi's intention in saying not to eulogize him in towns was due to the burden on the villagers adjacent to the towns, who would have to come and gather to eulogize him in the towns! Therefore, he said that he should be eulogized in large cities, and only the inhabitants of those cities would gather there, thus not burdening others to come. When they saw that even though he was eulogized only in the large cities, everyone still came, both from villages and towns! The Sages concluded: Out of respect for him, Rebbi said not to eulogize him in towns, but only in large cities, so that a large crowd would gather from all places, and the honor of the deceased would be evident in his eulogy.

What Rebbi said about returning to Torah study after thirty days of eulogizing! His intention was to say: "I am no greater than Moses our Teacher, for whom they mourned for thirty days, as it is written: 'And the children of Israel wept for Moses in the plains of Moab thirty days.' [Deuteronomy 34:8]"

All the first thirty days, they eulogized Rebbi both day and night. From then on, they eulogized Rebbi during the day and studied Torah at night, or vice-versa: eulogized at night and studied during the day, for up to twelve months. [Ketubot 103b]

Bat Kol (Heavenly Voice)

On the day Rebbi passed away, a Bat Kol came out and said: "Everyone who was present at Rebbi's funeral is destined for the World to Come!"

One laundryman, who used to come to Rebbi's house every day, did not come on that particular day.

Since he heard the Bat Kol proclaim this and he was not there, he felt great distress! He went up to the roof of his house, threw himself down, and died! A Bat Kol came out and said: "That laundryman too is destined for the World to Come." [Ketubot 103b]

Day of His Passing

On the day of Rebbi's passing, the Sages declared a fast before his death and prayed for mercy for Rebbi, saying: "Whoever says that Rebbi has passed away shall be stabbed with a sword!"

Rebbi's maidservant went up to the roof and offered a prayer: "The angels wish for Rebbi to come and be in their presence; those below on earth wish for Rebbi to remain with them! May it be Your will that those below overpower those above, and Rebbi remains alive!"

Since she had seen Rebbi several times removing his phylacteries to enter the lavatory and putting them on again upon exiting, and this caused him much suffering, she offered another prayer: "May it be Your will that those above overpower those below!"

Despite everything, the Sages continued to pray and ask for mercy for Rebbi to live.

What did Rebbi's maidservant do, as it was very difficult for her to see Rebbi in great distress!

She took an earthenware jug and threw it from the roof! The sound of the jug shattering caused the Sages a moment of silence in their prayer, and at that moment, Rebbi passed away.

The Sages said to Bar Kappara: "Go to Rebbi's house and see what happened to Rebbi!"

Bar Kappara went and saw that Rebbi had passed away! He tore his garment and placed the torn part behind him and began a eulogy: "Seraphim and earthlings struggled over the Holy Ark, who would hold onto the Holy Ark," meaning: the angels and the righteous on earth, both wanted Rebbi with them!

Bar Kappara continued and said: "The Seraphim vanquished the earthlings, and the Holy Ark was captured by the Seraphim!" The Sages asked Bar Kappara: "Did Rebbi pass away?" He replied to them: "You said it, not I." At the time of his passing, Rebbi raised his ten fingers heavenward, and said:

"Master of the Universe! It is revealed and known before You that I toiled with my ten fingers in Torah and did not benefit from this world even a little bit according to the slight effort I put in with my little finger. May it be Your will that there be peace in my rest." A Bat Kol came out and said: "May peace come, they shall rest on their beds." [Isaiah 57:2]