{"id":238,"date":"2015-01-24T11:02:04","date_gmt":"2015-01-24T09:02:04","guid":{"rendered":"https:\/\/www.etrfi.info\/articles\/?p=238"},"modified":"2024-11-14T12:06:36","modified_gmt":"2024-11-14T10:06:36","slug":"galilee-in-the-first-century-2","status":"publish","type":"post","link":"https:\/\/www.etrfi.info\/articles\/?p=238","title":{"rendered":"Galilee in the First Century (2)"},"content":{"rendered":"<p style=\"text-align: right;\">\n<div style=\"border: 2px ridge #bbbbbb; padding: 8px; text-align: center; background-color: #eeeeee;\">\n<p style=\"margin: 0;\">Below you find part 2 of a long article, titled:<\/p>\n<p style=\"font-weight: bold; margin: 10px 0;\"><a href=\"https:\/\/www.etrfi.info\/articles\/?p=225\">The Jewish Cultural Nature of Galilee in the First Century<\/a><\/p>\n<div style=\"display: inline-block; margin: 0px auto; text-align: left;\">\n<p style=\"margin: 10px 0 0 0;\">Because of its\u00a0length it is devided in three parts.<br \/>\nSee also <a href=\"https:\/\/www.etrfi.info\/articles\/?p=225\">part 1, <strong>Introduction<\/strong><\/a> and <a href=\"https:\/\/www.etrfi.info\/articles\/?p=247\">part 3, <strong>Torah in Galilee<\/strong><\/a><\/p>\n<p style=\"margin: 10px 0 0 0;\">Here you find the second part, about\u00a0<strong>Sages in Galilee<\/strong>:<\/p>\n<ul style=\"margin-bottom: 0px;\">\n<li><a href=\"https:\/\/www.etrfi.info\/articles\/?p=238#Johanan\">Rabban Johanan ben Zakkai<\/a><\/li>\n<li><a href=\"https:\/\/www.etrfi.info\/articles\/?p=238#Halafta\">Rabbi Halafta<\/a><\/li>\n<li><a href=\"https:\/\/www.etrfi.info\/articles\/?p=238#Hananiah\">Rabbi Hananiah (Hanina) ben Teradyon<\/a><\/li>\n<li><a href=\"https:\/\/www.etrfi.info\/articles\/?p=238#Eleazar\">Rabbi Eleazar ben Azariah<\/a><\/li>\n<li><a href=\"https:\/\/www.etrfi.info\/articles\/?p=238#Zadok\">Rabbi Zadok and Elisha ben Avuyah<\/a><\/li>\n<li><a href=\"https:\/\/www.etrfi.info\/articles\/?p=238#Jose\">Rabbi Jose ben Kisma<\/a><\/li>\n<li><a href=\"https:\/\/www.etrfi.info\/articles\/?p=238#others\">Infrequently Mentioned Sages<\/a><\/li>\n<li><a href=\"https:\/\/www.etrfi.info\/articles\/?p=238#JoseGalili\">Rabbi Jose ha-Galil<\/a><\/li>\n<li><a href=\"https:\/\/www.etrfi.info\/articles\/?p=238#summary\">Summary<\/a><\/li>\n<\/ul>\n<\/div>\n<\/div>\n<p><!--more--><\/p>\n<h1>Sages in Galilee<\/h1>\n<p><a name=\"Johanan\"><\/a>We shall begin with the talmudic traditions about the presence of sages in Galilee during the Second Temple and Yavneh periods, referring chiefly to those sages who were active during the first century, and not listing those about whom we have information mainly from the end of the Yavneh period.<\/p>\n<h2>Rabban Johanan ben Zakkai<\/h2>\n<p>The earliest tradition, apparently dating to the first half of the first century, is about Rabban Johanan ben Zakkai who lived and taught Torah in Arav in Lower Galilee. He is mentioned twice in Mishnah Shabbat with the formula: \u201cAn occurrence came before Rabban Johanan ben Zakkai in Arav, and he said&#8230;.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_1');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_1');\" ><sup id=\"footnote_plugin_tooltip_238_1_1\" class=\"footnote_plugin_tooltip_text\">1<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_1\" class=\"footnote_tooltip\">mShabbat 16:7; 22:3.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_1').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_1', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p>The talmudic traditions about Rabban Johanan ben Zakkai link him to one of four groups by location: Arav, Jerusalem, Yavneh and Beror Hayil. It seems, as is assumed by Rabban Johanan ben Zakkai\u2019s biographers, that during his youth, he lived in Arav, where he taught Torah; afterwards he came to Jerusalem where he stayed until close to the destruction of the Temple; from there he went to Yavneh (which is mentioned in many sources); and toward the end of his life he came to Beror Hayil after he had left or had been forced to leave Yavneh.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_2');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_2');\" ><sup id=\"footnote_plugin_tooltip_238_1_2\" class=\"footnote_plugin_tooltip_text\">2<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_2\" class=\"footnote_tooltip\">See Alon, loc. cit., pp. 53-71, and his articles \u201cHalikhato shel Rabban Yohanan ben Zakkai le-Yavneh&#8221; (\u201cRabban Johanan ben Zakkai\u2019s Going to Yavneh\u201d); \u201cNesiuto shel Rabban Yohanan ben Zakkai\u201d (\u201cRabban Johanan ben Zakkai\u2019s Term as Nasi\u201d), in <i>Mehkarim be-Toledot Yisrael<\/i> (\u201cStudies in Jewish History\u201d; Tel Aviv, 1957), vol. 1, pp. 219-273.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_2').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_2', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p>When he lived in Arav, Rabbi Hanina ben Dosa, who was also a resident of that city, \u201csat before him\u201d (i.e., learned from him).<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_3');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_3');\" ><sup id=\"footnote_plugin_tooltip_238_1_3\" class=\"footnote_plugin_tooltip_text\">3<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_3\" class=\"footnote_tooltip\">See especially Genesis Rabbah 6:84.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_3').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_3', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Furthermore, the Babylonian Talmud relates: \u201cIt once happened that Rabbi Hanina ben Dosa went to learn Torah from Rabban Johanan ben Zakkai, and his son fell ill\u201d (Berakhot 34b). This report, too, suggests that Rabban Johanan ben Zakkai was a young man at the time, the father of a sick child.<\/p>\n<p>There is no hint in the sources of Rabban Johanan ben Zakkai having come to Arav from another place, such as Jerusalem, or that he was sent there as the New Testament relates regarding certain scribes<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_4');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_4');\" ><sup id=\"footnote_plugin_tooltip_238_1_4\" class=\"footnote_plugin_tooltip_text\">4<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_4\" class=\"footnote_tooltip\">Mt. 15:1; Mk. 3:22, 7:1; Lk. 5:17.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_4').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_4', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> who arrived in Galilee from Jerusalem. He may have been a native of Arav, as was his disciple Rabbi Hanina ben Dosa. In either case, we have a clear tradition of the permanent residence during the course of years<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_5');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_5');\" ><sup id=\"footnote_plugin_tooltip_238_1_5\" class=\"footnote_plugin_tooltip_text\">5<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_5\" class=\"footnote_tooltip\">The 18 years stated by the Amora Ulla (see below) is not necessary an exact number.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_5').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_5', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> of a sage, one of the pillars of the Oral Torah, who lived and taught in one of the cities of Galilee during a period for which we have almost no reports of sages living and teaching outside the city of Jerusalem.<\/p>\n<p>We must also add that the rulings which were determined before Rabban Johanan \u2014 whether it is permitted to invert a dish over a scorpion on the Sabbath, with this not being considered an instance of the prohibited work of \u201ctrapping,\u201d and secondly whether it is permitted to put wax on the hole in a jug on the Sabbath \u2014 are not trivial self-explanatory questions that could be addressed to any novice. Opinions were divided,<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_6');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_6');\" ><sup id=\"footnote_plugin_tooltip_238_1_6\" class=\"footnote_plugin_tooltip_text\">6<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_6\" class=\"footnote_tooltip\">See the mishnaic references in note 3. It becomes clear in bShabbat 121b that the sages who permitted this, and the pietists who were not pleased by it, disagreed on this issue. See below.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_6').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_6', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> and even Rabban Johanan ben Zakkai did not give an unequivocal answer; regarding each of them he said, \u201cI fear for him from a <i>hatat<\/i>.\u201d That is, he feared lest he would err and be liable to bring a <i>hatat<\/i> (sin-offering). Incidentally, we learn that the Second Temple was still in existence, and a person who sinned would bring a <i>hatat<\/i> sacrifice to atone for his sin.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_7');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_7');\" ><sup id=\"footnote_plugin_tooltip_238_1_7\" class=\"footnote_plugin_tooltip_text\">7<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_7\" class=\"footnote_tooltip\">When, during the period following the destruction of the Second Temple, a person wished to say that he had sinned, he would write on his board: \u201cIshmael ben Elisha trimmed the lamp on the Sabbath, when the Temple shall be rebuilt he shall bring a <i>hatat<\/i> (sin-offering)\u201d (tShabbat 1:13, and the parallels in the Talmuds).<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_7').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_7', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p>The Jerusalem Talmud cites the Amora Ulla on these two traditions:<\/p>\n<blockquote><p>Rabbi Ulla said that he resided in Arav for eighteen years, and they asked him only these two questions. He said: \u201cGalilee, Galilee, you hated the Torah; you will eventually be forced by the officers.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_8');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_8');\" ><sup id=\"footnote_plugin_tooltip_238_1_8\" class=\"footnote_plugin_tooltip_text\">8<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_8\" class=\"footnote_tooltip\">jShabbat l6:15d.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_8').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_8', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p><\/blockquote>\n<p>This saying by Ulla is regarded by all the scholarly works as unequivocal proof of Galilee\u2019s distance from, and hatred of, the Torah. It is not, however, a direct tradition of Rabban Johanan ben Zakkai. The Mishnah cites only the two cases which were brought before Rabban Johanan ben Zakkai in Arav, not saying anything about a comment by him. It is Ulla, who lived in the second half of the third century, who possessed a tradition that Rabban Johanan, in contrast with the many cases brought before his contemporary Rabban Gamaliel, was consulted in only two cases during the eighteen years he lived in Arav, and that he prophesied that Galilee, for not studying Torah, would eventually be oppressed by the government officials.<\/p>\n<p>It should not be forgotten that Galilee resembled Judea, and the Land of Israel in general, in being oppressed by government officials.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_9');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_9');\" ><sup id=\"footnote_plugin_tooltip_238_1_9\" class=\"footnote_plugin_tooltip_text\">9<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_9\" class=\"footnote_tooltip\">See especially Sifrei Deuteronomy 357:425-427.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_9').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_9', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Thus this vague rebuke cannot cancel or even lessen the generality of the proofs of the presence of the sages and their teaching of Torah, in great measure in Galilee as we shall see below.<\/p>\n<p>But even if we accept Rabban Johanan ben Zakkai\u2019s authorship of this statement, we can draw no definite conclusions from its blunt language which was employed under specific circumstances. It may be simply an unobjective denigration of the kind we find elsewhere directed against the residents of other geographical areas. An example is another tradition in the Jerusalem Talmud:<\/p>\n<blockquote><p>Rabbi Simlai came before Rabbi Johanan. He said to him: \u201cTeach me Aggadah.\u201d He said to him: \u201cI possess a tradition from my fathers not to teach Aggadah, neither to a Babylonian nor to a Southerner, because they are haughty and possess little Torah, and you are a Nehardean and live in the South.\u2019<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_10');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_10');\" ><sup id=\"footnote_plugin_tooltip_238_1_10\" class=\"footnote_plugin_tooltip_text\">10<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_10\" class=\"footnote_tooltip\">jPesahim 5:32a. A similar passage also appears in bPesahim 62b.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_10').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_10', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p><\/blockquote>\n<p>The same charges are raised against Lod in another context. The Jerusalem Talmud asks why the determination of the new month is not made in Lod; Rabbi Zeira, Rabbi Johanan\u2019s disciple, replies, \u201cbecause they are haughty and possess little Torah.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_11');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_11');\" ><sup id=\"footnote_plugin_tooltip_238_1_11\" class=\"footnote_plugin_tooltip_text\">11<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_11\" class=\"footnote_tooltip\">jSanhedrin 1:18c.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_11').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_11', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p>These denigrations certainly cannot be taken at face value. During the period of Rabbi Johanan, the middle of the third century, neither the Babylonians \u2014 and certainly not the Nehardeans \u2014 nor the Southerners (i.e., those from Lod) were either \u201cpossessing little Torah\u201d or \u201chaughty.\u201d Nehardea had been a place of Torah since early times and was the first, or possibly the second, center of Torah in Babylonia. The South was the second most important center of Torah during that period. It contained the academy of Rabbi Joshua ben Levi, and many sages of the first order were from Lod where they taught Torah. \u201cThe rabbis of the South,\u201d \u201cour rabbis in the South,\u201d and similar expressions appear frequently in talmudic literature.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_12');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_12');\" ><sup id=\"footnote_plugin_tooltip_238_1_12\" class=\"footnote_plugin_tooltip_text\">12<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_12\" class=\"footnote_tooltip\">See, e.g., jEruvin 6:23c; bHullin 132b; Pesiqta Rabbati 29 (138b); and many other passages.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_12').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_12', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p>In several places the tradition adds the opinion of the people of the South to that of the people of the North, Sepphoris or Tiberias, or it compares the position of the Southerners with that of the sages from Sepphoris and Tiberias, just as it brings <i>baraitot<\/i> and traditions from the South.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_13');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_13');\" ><sup id=\"footnote_plugin_tooltip_238_1_13\" class=\"footnote_plugin_tooltip_text\">13<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_13\" class=\"footnote_tooltip\">jTa\u2019anit 4:69b; jMoed Katan 3:82d; jShevi\u2019it 5:35d; and many other passages. See S. Lieberman, <i>Sifrei Zuta<\/i> (New York, 1968), especially pp. 92-94.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_13').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_13', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Rabbi Hanina, the teacher of Rabbi Johanan, who lived in Sepphoris, said, \u201cSoutherners have soft hearts; they hear a word of Torah and they are persuaded\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_14');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_14');\" ><sup id=\"footnote_plugin_tooltip_238_1_14\" class=\"footnote_plugin_tooltip_text\">14<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_14\" class=\"footnote_tooltip\">jTa\u2019anit 3:66c.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_14').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_14', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> This harsh comment directed against the Southerners apparently was formulated in Galilee, Sepphoris or Tiberias; it declares that the people of Galilee are superior in both their Torah and personal attributes to the Southerners. It is quite doubtful, however, whether this is objectively accurate. Likewise, the statement attributed by Ulla to Rabban Johanan ben Zakkai indicates the intent to denigrate the people of Galilee, and no real conclusions can be drawn from it.<\/p>\n<p>Furthermore, the two laws about which Rabban Johanan ben Zakkai was asked are from the realm of Sabbath law. Regarding one of them, whether it is permitted to harm a potentially dangerous animal, the sages and the <i>hasidim<\/i> (pietists) disagreed. A <i>baraita<\/i> states: \u201cThe <i>hasidim<\/i> are displeased with the person who kills snakes and scorpions on the Sabbath.\u201d Rava bar Rav Huna adds: \u201cAnd the sages are displeased with these <i>hasidim<\/i>,\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_15');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_15');\" ><sup id=\"footnote_plugin_tooltip_238_1_15\" class=\"footnote_plugin_tooltip_text\">15<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_15\" class=\"footnote_tooltip\">bShabbat 121b; see S. Safrai, \u201cTeaching of Pietistics in Mishnaic Literature,\u201d <i>Journal of Jewish Studies<\/i> 16 (1965), 15-33.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_15').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_15', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><a name=\"Halafta\"><\/a> It is possible that the thrust of this comment against the people of Galilee regarding this law is directed against the <i>hasidim<\/i> who were in Galilee and who were criticized, beginning with Hillel and continuing through Rabban Johanan ben Zakkai, for not being sufficiently occupied with Torah because they explicitly stressed the superiority of the \u201cdeed\u201d over study.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_16');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_16');\" ><sup id=\"footnote_plugin_tooltip_238_1_16\" class=\"footnote_plugin_tooltip_text\">16<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_16\" class=\"footnote_tooltip\">mAvot 2:5. See S. Safrai, \u201cHasidim we-Anshei Ma\u2019aseh\u201d (\u201cPietists and Miracle-Workers\u201d), <i>Zion<\/i> 50 (1985), 152-154. Regarding Rabban Johanan ben Zakkai, see Avot deRabbi Nathan, A:12 (28b), B:27 (40b). See Safrai, ibid., pp. 132-136.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_16').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_16', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<h2>Rabbi Halafta<\/h2>\n<p>Rabbi Halafta (or Abba Halafta), who came from Sepphoris, was a younger contemporary of Rabban Johanan ben Zakkai. He was the father of the well-known Tanna Rabbi Jose ben Halafta, who was one of the disciples of Rabbi Akiva. The Tosefta relates that Rabbi Halafta introduced the rules for communal fast-days in Sepphoris, together with his colleague Rabbi Hananiah ben Teradyon in Sikhnin. When the sages learned of this, they said that this was practiced only at the Eastern Gates (Ta\u2019anit, end of ch. 1, and parallels).<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_17');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_17');\" ><sup id=\"footnote_plugin_tooltip_238_1_17\" class=\"footnote_plugin_tooltip_text\">17<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_17\" class=\"footnote_tooltip\">mTa\u2019anit 2:5; see also tTa\u2019anit 2:13; bTa\u2019anit 16b; bRosh Ha-Shanah 27a.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_17').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_17', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> It is logical to date this event after the destruction of the Temple but before the Bar Kokhba revolt, for Rabbi Halafta, who cites teachings from the time of the Temple, from the period of Rabban Gamaliel the Elder (as will be shown below), certainly did not live until after the Bar Kokhba revolt. He was born many years before the destruction of the Temple, for his son, Rabbi Jose, relates about him:<\/p>\n<blockquote><p>It once happened that Rabbi Halafta went to Rabban Gamaliel, to Tiberias, and he found him sitting at the table of Johanan ben Nezif, with the Targum of the Book of Job in his hand. Rabbi Halafta said to him: \u201cI remember that Rabban Gamaliel the Elder, your father\u2019s father, would sit on a stair of the Temple Mount. They brought before him the Targum of the Book of Job, and he said to the builder, \u2018Bury it under the rubble.\u2019\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_18');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_18');\" ><sup id=\"footnote_plugin_tooltip_238_1_18\" class=\"footnote_plugin_tooltip_text\">18<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_18\" class=\"footnote_tooltip\">tShabbat 13:2; bShabbat 115a. jShabbat 16:15c brings the event involving Rabban Gamaliel the Elder at the Temple Mount without the narrative regarding Rabbi Halafta\u2019s visit to Tiberias.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_18').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_18', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p><\/blockquote>\n<p>Here Rabbi Halafta meets Rabban Gamaliel II who has come to Tiberias for a visit, where he finds a Targum of Job. Abba Halafta, who lives in Sepphoris, comes to visit him, and tells him of Rabban Gamaliel the Elder\u2019s attitude toward the Targum of Job. Rabban Gamaliel\u2019s visit to Tiberias took place c. 100, for it cannot be assumed that Rabban Gamaliel could have headed the leadership in Yavneh before the decline of the Flavian emperors in the year 96. The incident involving Rabban Gamaliel the Elder occurred c. 50-60. The Galilean sage therefore tells of an incident involving the Targum of Job in Jerusalem during this same period; we may assume that he saw this when he made a pilgrimage to Jerusalem in his youth.<\/p>\n<p>We do not know from whom he learned Torah or where he studied, nor do we find him in Yavneh. Rabbi Halafta does not cite teachings in the name of the sages of Yavneh. It is possible that he went to Jerusalem to study in his youth; it is also possible that he received his knowledge in Galilee. At any rate, he had an academy, or something approaching an academy, in Galilee. Johanan ben Nuri, who also was one of the sages of Galilee in the post-destruction generation, would go to Rabbi Halafta and ask him questions on points of law; several times he adds that this is his opinion, while Rabbi Akiva holds a different opinion.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_19');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_19');\" ><sup id=\"footnote_plugin_tooltip_238_1_19\" class=\"footnote_plugin_tooltip_text\">19<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_19\" class=\"footnote_tooltip\">tMa\u2019aser Sheni 1:13; tBava Batra 2:6 (= bBava Batra 56b), tAhilot 5:7; tKelim Bava Metzia 1:5.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_19').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_19', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> We do not find Rabbi Halafta in Yavneh, possibly because of his advanced age, while Rabbi Johanan ben Nuri, who was younger and who was still alive after the Bar Kokhba war,<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_20');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_20');\" ><sup id=\"footnote_plugin_tooltip_238_1_20\" class=\"footnote_plugin_tooltip_text\">20<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_20\" class=\"footnote_tooltip\">He lived until the time of Rabbi Judah the Nasi, all of the traditions regarding whom are after the time of the revolt. See tSukkah 2:2; jSanhedrin 7:24b.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_20').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_20', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> was the one who went to Yavneh and reported the opinions of the Yavneh sages to Rabbi Halafta.<\/p>\n<p>Rabbi Halafta lived until the time of the revolt against Trajan in the years 115-116. His son Rabbi Jose relates:<\/p>\n<blockquote><p>It once happened that four elders were sitting silently [in the store]<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_21');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_21');\" ><sup id=\"footnote_plugin_tooltip_238_1_21\" class=\"footnote_plugin_tooltip_text\">21<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_21\" class=\"footnote_tooltip\">Thus the Commentary by Rabbi Simeon of Sens on the Mishnah 22:9 and in <i>Yehusei Tannaim we-Amoraim<\/i>, s.v. Haggai (Maimon ed., p. 234) and Hutzpit (ibid., p. 441).<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_21').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_21', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> of Rabbi Eleazar ben Azariah in Sepphoris, [the other three were] Rabbi Huzpit [ha-Meturgeman],<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_22');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_22');\" ><sup id=\"footnote_plugin_tooltip_238_1_22\" class=\"footnote_plugin_tooltip_text\">22<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_22\" class=\"footnote_tooltip\">Thus in Rabbi Simeon of Sens, loc. cit.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_22').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_22', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Rabbi Yeshevav and Rabbi Halafta [Abba],<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_23');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_23');\" ><sup id=\"footnote_plugin_tooltip_238_1_23\" class=\"footnote_plugin_tooltip_text\">23<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_23\" class=\"footnote_tooltip\">Thus in Rabbi Simeon of Sens, loc. cit.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_23').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_23', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> and they brought before them the top of a post which had been removed with a chisel.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_24');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_24');\" ><sup id=\"footnote_plugin_tooltip_238_1_24\" class=\"footnote_plugin_tooltip_text\">24<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_24\" class=\"footnote_tooltip\">tKelim Bava Batra 2:2.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_24').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_24', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p><\/blockquote>\n<p>We should accept the opinion of the scholars<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_25');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_25');\" ><sup id=\"footnote_plugin_tooltip_238_1_25\" class=\"footnote_plugin_tooltip_text\">25<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_25\" class=\"footnote_tooltip\">See Alon, op. cit., p. 262.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_25').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_25', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> who state that the \u201csilent\u201d nature of their meeting indicates that this was a clandestine gathering in a time of persecution. It cannot have been the period of persecution during the Bar Kokhba war, for it is difficult to assume that Rabbi Halafta and Rabbi Eleazar ben Azariah were still alive at that time. It is more reasonable to date this event during the period of the revolt against Trajan, even though these two sages were already then extremely advanced in years.<\/p>\n<p><a name=\"Hananiah\"><\/a>In general it can be stated that Abba Halafta was a native of the city of Sepphoris, and was born in the fourth or fifth decade of the first century. He was in Jerusalem during the time of Rabban Gamaliel; he had an academy in Sepphoris during the time of the Second Temple, or shortly after its destruction, and he was still alive during the revolt against Trajan.<\/p>\n<h2>Rabbi Hananiah (Hanina) ben Teradyon<\/h2>\n<p>Rabbi Hananiah (or Hanina) ben Teradyon must be mentioned together with Abba Halafta. He was a contemporary of Abba Halafta, but apparently younger, as will be shown below. The tradition that tells of the rules for communal fast-days introduced by Rabbi Halafta in Sepphoris states that they were also introduced by Rabbi Hanina in Sikhnin.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_26');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_26');\" ><sup id=\"footnote_plugin_tooltip_238_1_26\" class=\"footnote_plugin_tooltip_text\">26<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_26\" class=\"footnote_tooltip\">See note 19 above.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_26').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_26', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> A <i>baraita<\/i> listing all the courts in Israel from the time of the Chamber of Hewn Stone to the time of Rabbi Judah ha-Nasi states: \u201cJustice, justice shall you pursue\u2019 [Deut. 16:20] \u2014 follow a proper court &#8230; said Rabbi Hanina ben Teradyon to Sikhni.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_27');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_27');\" ><sup id=\"footnote_plugin_tooltip_238_1_27\" class=\"footnote_plugin_tooltip_text\">27<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_27\" class=\"footnote_tooltip\">bSanhedrin 32b.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_27').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_27', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> We find that questions are directed to him regarding the ritual cleanness of the mikveh of Beit Anat in Lower Galilee.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_28');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_28');\" ><sup id=\"footnote_plugin_tooltip_238_1_28\" class=\"footnote_plugin_tooltip_text\">28<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_28\" class=\"footnote_tooltip\">tMiqwaot 6:3.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_28').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_28', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p>Particular to Rabbi Hanina ben Teradyon are the traditions regarding the great scholarship of his daughter Beruriah.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_29');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_29');\" ><sup id=\"footnote_plugin_tooltip_238_1_29\" class=\"footnote_plugin_tooltip_text\">29<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_29\" class=\"footnote_tooltip\">tKelim Bava Metzia 1:6 and Bava Qamma 4:17; bPesahim 62b.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_29').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_29', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> She acquired her knowledge in Galilee before the Bar Kokhba war.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_30');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_30');\" ><sup id=\"footnote_plugin_tooltip_238_1_30\" class=\"footnote_plugin_tooltip_text\">30<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_30\" class=\"footnote_tooltip\">According to the traditions in the Babylonian Talmud, Beruriah was the wife of Rabbi Meir; however, there is no allusion to this in the Jerusalem Talmud. Beruriah was years older than Rabbi Meir, who was active mainly after the revolt. See S. Safrai, <i>Eretz Yisrael we-Hakhameha<\/i> (\u201cThe Land of Israel and Its Sages\u201d; Tel Aviv, 1984), p. 179.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_30').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_30', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p><a name=\"Eleazar\"><\/a>Various traditions link Rabbi Hanina ben Teradyon and his family with events before the Bar Kokhba revolt and during the period of persecutions that followed the revolt. He was one of the Ten Martyrs, and their act of martyrdom took place after the revolt.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_31');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_31');\" ><sup id=\"footnote_plugin_tooltip_238_1_31\" class=\"footnote_plugin_tooltip_text\">31<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_31\" class=\"footnote_tooltip\">See Lamentations Rabbah 13:10; Semahot 12:13, 199-200; see also Alon, op. cit., vol. 2 (Tel Aviv, 1955), pp. 1-2.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_31').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_31', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<h2>Rabbi Eleazar ben Azariah<\/h2>\n<p>The <i>baraita<\/i> describing the sages\u2019 silent meeting in Sepphoris mentions that they sat in the shop of Rabbi Eleazar ben Azariah. Many scholars in the field of Jewish history and culture have erred in establishing the period of this sage. In the well-known tradition of the deposition of Rabban Gamaliel from the post of Nasi, which is taught in both Talmuds,<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_32');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_32');\" ><sup id=\"footnote_plugin_tooltip_238_1_32\" class=\"footnote_plugin_tooltip_text\">32<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_32\" class=\"footnote_tooltip\">jBerakhot 4:7d; bBerakhot 27b-28a.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_32').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_32', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> it is stated that Rabbi Eleazar ben Azariah, who was appointed instead of Rabban Gamaliel, was sixteen or eighteen years old at the time.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_33');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_33');\" ><sup id=\"footnote_plugin_tooltip_238_1_33\" class=\"footnote_plugin_tooltip_text\">33<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_33\" class=\"footnote_tooltip\">Sixteen according to the Jerusalem Talmud, and eighteen according to the Babylonian Talmud.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_33').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_33', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> These scholars accepted the tradition as a historical fact. Since the deposition occurred shortly after the year 100, Rabbi Eleazar ben Azariah would then have been born a number of years after the destruction of the Temple.<\/p>\n<p>It is not at all reasonable, however, that the sages would decide to appoint a man so young in place of Rabban Gamaliel, relying upon eighteen rows of his hair miraculously to turn white. Rabbi Eleazar ben Azariah\u2019s \u201cyouth\u201d is not a tradition, but rather a quasi-\u201cexposition\u201d of his statement in the Mishnah: \u201cRabbi Eleazar ben Azariah said: \u2018Behold, I am as a seventy-year-old, and I have not merited\u2019\u201d (Berakhot 1:5). The Gemara interprets this: \u2018\u201cI am as a seventy-year-old,\u2019 and not an actual seventy-year-old,\u201d because he was appointed when young, and his hair turned white in order to give him the distinguished appearance of age. But such a statement was also made by Rabbi Joshua ben Hananiah without his being the beneficiary of a miracle turning his hair white.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_34');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_34');\" ><sup id=\"footnote_plugin_tooltip_238_1_34\" class=\"footnote_plugin_tooltip_text\">34<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_34\" class=\"footnote_tooltip\">Mekhilta de-Rabbi Ishmael, tract. 1 of <i>pasha<\/i>, sect. 16:59.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_34').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_34', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Furthermore, the passage in the Jerusalem Talmud on the same mishnaic statement<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_35');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_35');\" ><sup id=\"footnote_plugin_tooltip_238_1_35\" class=\"footnote_plugin_tooltip_text\">35<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_35\" class=\"footnote_tooltip\">jBerakhot 1:3d.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_35').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_35', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> understands that Rabbi Eleazar ben Azariah actually was seventy years old, and comments on his statement, \u201cEven though he attained a high position, he lived a long life.\u201d<\/p>\n<p>It can be learned from various sources that he was already an elderly man during the time of the Temple. In Tractate Shabbat, Rabbi Judah states in the name of Rav that each year Rabbi Eleazar ben Azariah would set aside as <i>ma\u2019aser<\/i> (tithe) 12,000 calves from his herd. According to the Halakhah, <i>ma\u2019aser<\/i> from animals is not in effect after the destruction of the Temple; it may therefore be assumed that this is a tradition from the Temple period.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_36');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_36');\" ><sup id=\"footnote_plugin_tooltip_238_1_36\" class=\"footnote_plugin_tooltip_text\">36<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_36\" class=\"footnote_tooltip\">See bBekhorot 53b; bShabbat 54b. Rabbenu Tam discussed this contradiction in bShabbat 54b, capt. <i>Hayah Ma\u2019aseh<\/i>. The \u201ccontradiction\u201d came into existence only because Rabbenu Tam interpreted literally the statement that Rabbi Eleazar ben Azariah was eighteen years old at the time of his appointment in place of Rabban Gamaliel.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_36').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_36', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Rabbi Judah relates that Rabbi Eleazar (ben Azariah) purchased a synagogue from Tarsians in Jerusalem, \u201cand he used it for his own purposes\u201d (bMegillah 26a).<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_37');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_37');\" ><sup id=\"footnote_plugin_tooltip_238_1_37\" class=\"footnote_plugin_tooltip_text\">37<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_37\" class=\"footnote_tooltip\">bMegillah 26a. The wording \u201cRav Eleazar ben Azariah\u201d appears in all the MSS; in the commentary of Rabbenu Hananel in Ravayah, part 2, para. 590, 316; in <i>Or Zaro\u2019a<\/i>, part 2, para. 385 (79c); in Meiri, ad. loc.; in <i>Teshuvot Maharam mi-Rotenburg<\/i>, Crimona, para. 165; in tMegillah 2(3):17. In jMegillah 3:71d Rabbi Judah transmits that Rabbi Eleazar ben Rabbi Zadok purchased a synagogue of Alexandrians in Jerusalem. It is possible that this is a different version of the same tradition, or perhaps two different traditions. The same difficulty which was perceived by Rabbeinu Tam was also perceived by Lieberman, who proposed a forced answer (<i>Tosefta Ki-Fshutah: Moed<\/i>, p. 1162). He also was forced into this difficulty only because he accepted as historical fact the legend that Rabbi Eleazar ben Azariah was appointed at the age of sixteen or eighteen.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_37').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_37', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> He therefore was an adult who set aside <i>ma\u2019aser<\/i> and purchased a synagogue in Jerusalem. It is related in midrashim of the Land of Israel and in\u00a0jKetuvot<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_38');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_38');\" ><sup id=\"footnote_plugin_tooltip_238_1_38\" class=\"footnote_plugin_tooltip_text\">38<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_38\" class=\"footnote_tooltip\">Genesis Rabbah 17:152-154; Leviticus Rabbah 34:802-806; jKetuvot 11:34b. The narrative in the Jerusalem Talmud is related concisely, while Genesis Rabbah contains two versions, one long and the other short. This narrative is alluded to by the author of Seder Eliyahu Rabbah 25 (Friedmann ed., p. 139, as the editor saw, n. 30 there).<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_38').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_38', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> that Rabbi Jose ha-Galili suffered from his wife but could not divorce her because her get (writ of divorce) was for a large sum. Rabbi Eleazar ben Azariah, who was visiting in his house and saw this, gave him the money he needed. (This event undoubtedly took place in Galilee.)<\/p>\n<p>To sum up: Rabbi Eleazar ben Azariah was a well-to-do, even wealthy, man. He served as an example of a wise and wealthy person,<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_39');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_39');\" ><sup id=\"footnote_plugin_tooltip_238_1_39\" class=\"footnote_plugin_tooltip_text\">39<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_39\" class=\"footnote_tooltip\">mSotah 9:15; tSotah 15:3; bBerakhot 57b; bKiddushin 49b; bShabbat 54b.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_39').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_39', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> a priest of distinguished lineage<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_40');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_40');\" ><sup id=\"footnote_plugin_tooltip_238_1_40\" class=\"footnote_plugin_tooltip_text\">40<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_40\" class=\"footnote_tooltip\">jYevamot 1:3b. The tradition regarding his appointment in place of the deposed Rabban Gamaliel stresses that he attained this because of his lineage (Jerusalem Talmud) and his wisdom and his wealth (Babylonian Talmud).<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_40').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_40', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> and one of the greatest sages both of his generation and of all times.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_41');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_41');\" ><sup id=\"footnote_plugin_tooltip_238_1_41\" class=\"footnote_plugin_tooltip_text\">41<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_41\" class=\"footnote_tooltip\">tSotah 7:10 (and parallels); Avot de-Rabbi Nathan A: 18 (33b); et al.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_41').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_41', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> He was present in Jerusalem, like other Galilean families, some of whom we shall mention below. After the destruction of the Temple, he was present in Yavneh; he served at one point as head of the Sanhedrin there, and afterwards as Rabban Gamaliel\u2019s deputy. He participated in the delegation of Rabban Gamaliel and other sages that went to Rome;<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_42');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_42');\" ><sup id=\"footnote_plugin_tooltip_238_1_42\" class=\"footnote_plugin_tooltip_text\">42<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_42\" class=\"footnote_tooltip\">mMa\u2019aser Sheni 5:9; bSukkah 4lb; tBetzah 2:12; Sifrei Numbers 43:94; et al. See also S. Safrai, \u201cBiqqureihem shel Hakhmei Yavneh be-Roma,\u201d <i>Studies in the History of the Jews of Italy in Memory of U.S. Nahon<\/i> (Jerusalem, 1978), pp. 151-167.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_42').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_42', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> with them he visited the ruins of Jerusalem<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_43');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_43');\" ><sup id=\"footnote_plugin_tooltip_238_1_43\" class=\"footnote_plugin_tooltip_text\">43<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_43\" class=\"footnote_tooltip\">Sifrei, ibid., 75; bMakkot 24a; Lamentations Rabbah 5:159<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_43').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_43', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> He originated, however, from Sepphoris in Galilee, where he had a \u201cshop.\u201d Like Rabbi Halafta, he also lived a long life, being still alive during the revolt against Trajan. There is no information about him dating from after that revolt.<\/p>\n<p><a name=\"Zadok\"><\/a>If we determine that he was born in the fifth decade C.E., then it is possible to arrange all the traditions in chronological order. At the age of twenty-five he stayed in Jerusalem and purchased a synagogue in the city. About the year 100 Rabban Gamaliel was deposed as Nasi and Rabbi Eleazar ben Azariah was appointed in his place; he was about 60 years old at the time. He visited Rome and Jerusalem, and lived until the time of the revolt against Trajan, or shortly after it, being then about 70 years old. It should be added that his father, Azariah, also was one of the sages. For when a delegation of sages, which included Rabbi Eleazar ben Azariah, came to the aged Rabbi Dosa ben Harkinas, the latter asked, referring to Eleazar: \u201cAnd does our colleague Azariah have a son?\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_44');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_44');\" ><sup id=\"footnote_plugin_tooltip_238_1_44\" class=\"footnote_plugin_tooltip_text\">44<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_44\" class=\"footnote_tooltip\">bYevamot 16a.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_44').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_44', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<h2>Rabbi Zadok and Elisha ben Avuyah<\/h2>\n<p>Similar things can be said about Rabbi Zadok, who was one of the outstanding personalities among the Pharisaic sages in the generation before the destruction of the Temple, in which he served as a priest. While standing on the stairs of the <i>ulam<\/i> in the Temple, he raised his voice against those priests for whom \u201cthe ritual uncleanness of a knife for Israel was more severe than murder.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_45');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_45');\" ><sup id=\"footnote_plugin_tooltip_238_1_45\" class=\"footnote_plugin_tooltip_text\">45<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_45\" class=\"footnote_tooltip\">tYoma 1:12, also 1:4; Sifrei Numbers 141:222; jYoma 2:39d; bYoma 23a.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_45').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_45', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> He frequently fasted so that Jerusalem would not be destroyed, and he was saved upon the request of Rabban Johanan ben Zakkai who greatly honored him.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_46');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_46');\" ><sup id=\"footnote_plugin_tooltip_238_1_46\" class=\"footnote_plugin_tooltip_text\">46<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_46\" class=\"footnote_tooltip\">bGittin 56b; Lamentations Rabbah 1:68. According to the Babylonian Talmud, he fasted for forty years so that Jerusalem would not be destroyed. It is stated in Lamentations Rabbah, according to the printed versions, that Vespasian asked Rabban Johanan ben Zakkai why he arose before \u201cthis shrivelled old man.\u201d This is the source of the prevalent opinion that Rabbi Zadok was very advanced in years at the time of the destruction of the Temple. In order to match this fact with the other traditions regarding Rabbi Zadok, two \u201cRabbi Zadoks\u201d were created, a grandfather and a grandson. But there is not necessarily a chronological difficulty. Even if we were to receive as historical the tradition which transmits that Rabbi Zadok fasted for forty years, there is no justification to our accepting as fact that he actually fasted for forty years, for \u201cforty years\u201d is a round number which appears in many places \u2014 that is, if he had fasted for only five years or less, the tradition would have related that he had fasted for forty years. Regarding the \u201cshrivelled old man (<i>sabba tzurata<\/i>),\u201d the word <i>sabba<\/i> (old man) does not appear in the Buber edition, nor in He-Arukh, s.v. <i>Tzaitor<\/i> (vol. 3, p. 15). Lamentations Rabbah does not state that he fasted for forty years, only that he was shrivelled from the fasts.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_46').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_46', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> He served as head of the court when Rabban Gamaliel was the Nasi,<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_47');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_47');\" ><sup id=\"footnote_plugin_tooltip_238_1_47\" class=\"footnote_plugin_tooltip_text\">47<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_47\" class=\"footnote_tooltip\">tSanhedrin 8:1; jSanhedrin 1:19c.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_47').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_47', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> or according to other traditions concerning Rabban Gamaliel.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_48');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_48');\" ><sup id=\"footnote_plugin_tooltip_238_1_48\" class=\"footnote_plugin_tooltip_text\">48<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_48\" class=\"footnote_tooltip\">Mekhilta de-Rabbi Ishmael, <i>Yitro<\/i>, tractate of Amalek, 1:195; Sifrei Deuteronomy 38:24; bKiddushin 32b. See also bPesahim 37a and 49a.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_48').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_48', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p>It may logically be assumed that he was born in Galilee. He sent his son to study under Rabbi Johanan ben ha-Horanit<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_49');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_49');\" ><sup id=\"footnote_plugin_tooltip_238_1_49\" class=\"footnote_plugin_tooltip_text\">49<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_49\" class=\"footnote_tooltip\">tSukkah 2:3; tEduyot 2:2; bYevamot 15b.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_49').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_49', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> and, it may be assumed, to his place of residence in Transjordan. Rabbi Zadok, who was well-to-do, sent his son olives during years of drought. From Tivon in Lower Galilee he sent questions on matters of ritual cleanness to Yavneh. The wording of the <i>baraita<\/i> implies that these questions had first been brought before Rabbi Zadok:<\/p>\n<blockquote><p>Rabbi Eleazar the son of Rabbi Zadok said: \u201cFather brought two cases from Tivon to Yavneh&#8230;a case involving a certain woman&#8230;and they came and asked Rabbi Zadok, and Rabbi Zadok went and asked the sages&#8230;once again, a case involving a certain woman and they asked Rabbi Zadok, and Rabbi Zadok went and asked the sages.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_50');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_50');\" ><sup id=\"footnote_plugin_tooltip_238_1_50\" class=\"footnote_plugin_tooltip_text\">50<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_50\" class=\"footnote_tooltip\">tNiddah 4:3-4. See mEduyot 8:4; tEduyot 3:3; tArakhin 11:2.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_50').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_50', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p><\/blockquote>\n<p>Tivon was a center of Torah even before Rabbi Zadok, as well as for generations after him. The Mishnah relates: \u201cRabbi Joshua said, in the name of Abba Jose Holi-Kofri of Tivon.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_51');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_51');\" ><sup id=\"footnote_plugin_tooltip_238_1_51\" class=\"footnote_plugin_tooltip_text\">51<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_51\" class=\"footnote_tooltip\">mMakhshirin 1:3, and the interpretation of <i>halikopri<\/i>: a metal merchant (\u03c7\u03b1\u03bb\u03ba\u03c9\u03c0\u03ce\u03bb\u03b7\u03c2<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_51').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_51', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Rabbi Joshua belonged to the generation of the destruction of the Temple. He served in the Temple, and his teachings were heard during the time the Temple was still in existence.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_52');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_52');\" ><sup id=\"footnote_plugin_tooltip_238_1_52\" class=\"footnote_plugin_tooltip_text\">52<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_52\" class=\"footnote_tooltip\">See mEduyot 8:4; tEduyot 3:3; tArakhin 11:2.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_52').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_52', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script>54 Afterwards he was active in Yavneh.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_53');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_53');\" ><sup id=\"footnote_plugin_tooltip_238_1_53\" class=\"footnote_plugin_tooltip_text\">53<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_53\" class=\"footnote_tooltip\">Rabban Johanan ben Zakkai also was in Galilee on his missions. See Avot de-Rabbi Nathan A:12 (28b) and B:13 (ibid.).<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_53').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_53', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> It may be assumed that Abba Jose Holi-Kofri, in whose name Rabbi Joshua cites a teaching, lived in the generation before Rabbi Joshua, i.e., during the Temple period.<\/p>\n<p>Rabbi Zadok\u2019s son, Rabbi Eliezer ben Zadok, who frequently speaks about his father, also was a sage. One tradition states that he and Abba Saul ben Batnit were shopkeepers in Jerusalem, selling oil.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_54');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_54');\" ><sup id=\"footnote_plugin_tooltip_238_1_54\" class=\"footnote_plugin_tooltip_text\">54<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_54\" class=\"footnote_tooltip\">tBetzah 3:8; jBetzah 3:62b.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_54').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_54', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> He speaks of Jerusalem before the destruction of the Temple.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_55');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_55');\" ><sup id=\"footnote_plugin_tooltip_238_1_55\" class=\"footnote_plugin_tooltip_text\">55<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_55\" class=\"footnote_tooltip\">tMegillah 3(4): 15; Semahot 12:5; bSukkah 41a; bPesahim 116a; bBava Batra 14a; bMenahot 40a. He is the sage who spoke most extensively about Jerusalem and the Temple.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_55').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_55', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> His coming from Galilee did not prevent him from living for a certain amount of time in Jerusalem, where he built a synagogue<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_56');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_56');\" ><sup id=\"footnote_plugin_tooltip_238_1_56\" class=\"footnote_plugin_tooltip_text\">56<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_56\" class=\"footnote_tooltip\">tMegillah 2(3):17; jMegillah 3:ld.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_56').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_56', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> like other important Galilean families, some of whose sons lived for a period of time in Jerusalem. At any rate, we find him after the destruction of the Temple in Acre.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_57');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_57');\" ><sup id=\"footnote_plugin_tooltip_238_1_57\" class=\"footnote_plugin_tooltip_text\">57<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_57\" class=\"footnote_tooltip\">tKetuvot 5:10; jKetuvot 5:30c; bKetuvot 67a; Lamentations Rabbah 1 (43b); Pesiqta Rabbati 29 (140a). The city of Acre is not mentioned in all the parallels.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_57').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_57', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> It is almost certain that he lived where his father had lived, in Tivon.<\/p>\n<p>Next to Rabbi Zadok we must mention Elisha ben Avuyah, the sage who left Judaism for the non-Jewish world and even participated, according to some versions, in persecutions of Israel and its religion, during the time of the Hadrianic persecutions.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_58');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_58');\" ><sup id=\"footnote_plugin_tooltip_238_1_58\" class=\"footnote_plugin_tooltip_text\">58<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_58\" class=\"footnote_tooltip\">tHagigah 2:3; jHagigah 2:77b-c; bHagigah 15a-b; Ruth Rabbah 6; Ecclesiastes Rabbah 7.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_58').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_58', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> A tradition relates that he was born in Jerusalem, the son of one of the leading residents of the city; major sages attended his circumcision, which took place during the Temple period. The traditions of his public teaching of the Torah, before he abandoned Judaism, and his teachings are connected with Galilee: \u201cHe would sit and review in Ginnosar.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_59');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_59');\" ><sup id=\"footnote_plugin_tooltip_238_1_59\" class=\"footnote_plugin_tooltip_text\">59<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_59\" class=\"footnote_tooltip\">Thus in the Jerusalem Talmud and in Ruth Rabbah, Kohelet Zuta 135 and Yalqut Makhiri on Psalms 90:84.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_59').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_59', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p>One of the versions in the Midrash reads: \u201cSince he was speaking and expounding in the Chamber of Hewn Stone or in the academy in Tiberias&#8230;\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_60');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_60');\" ><sup id=\"footnote_plugin_tooltip_238_1_60\" class=\"footnote_plugin_tooltip_text\">60<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_60\" class=\"footnote_tooltip\">In MS Oxford 164. See the edition by M.B. Lemer (dissertation, Hebrew University, 1971), vol. 2, p. 174, and the notes, vol. 3, p. 6l.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_60').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_60', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> A <i>baraita<\/i> in the Babylonian Talmud, a portion of which is also found in Tractate Semahot, states:<\/p>\n<blockquote><p>It happened that the father of Rabbi Zadok died in Ginzaq. They informed him three years later. He came and asked Elisha ben Avuyah and the elders with him, and they said: \u201cObserve [the mourning periods of] seven [days] and thirty [days].\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_61');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_61');\" ><sup id=\"footnote_plugin_tooltip_238_1_61\" class=\"footnote_plugin_tooltip_text\">61<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_61\" class=\"footnote_tooltip\">bMoed Katan 20a; bNazir 44a; Semahot 12, 2:194.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_61').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_61', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p><\/blockquote>\n<p>We also find \u201cand four elders who were with him.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_62');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_62');\" ><sup id=\"footnote_plugin_tooltip_238_1_62\" class=\"footnote_plugin_tooltip_text\">62<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_62\" class=\"footnote_tooltip\">Thus in the <i>baraita<\/i> in bNazir.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_62').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_62', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> That is, he was the colleague of five people, a number that is recurrently cited to denote a limited number of sages. Since Rabbi Zadok lived in Galilee and Elisha ben Avuyah was active as a sage in Galilee, it may be assumed that Rabbi Zadok\u2019s inquiry to Elisha ben Avuyah took place in Galilee. We learn from this that during the time of the Temple, or shortly thereafter (for Rabbi Zadok\u2019s father certainly did not die many years after the destruction of the Temple), he lived in a city in Galilee, apparently Tiberias, was a colleague of sages and taught Torah.<\/p>\n<p>It is certainly possible to construct a chronology for Rabbi Zadok and Elisha ben Avuyah that permits us to include the various traditions about these two figures without having to invent two people by the name of \u201cRabbi Zadok\u201d as is accepted practice among several scholars.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_63');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_63');\" ><sup id=\"footnote_plugin_tooltip_238_1_63\" class=\"footnote_plugin_tooltip_text\">63<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_63\" class=\"footnote_tooltip\">This interpretation was already offered by Rabbi Jacob Emden in his annotations on bMoed Katan 20a, and by many scholars after him. They raised this only because they followed the version in Babylonian Talmud, understanding it literally. According to this it follows that he already was very old during the time of the Temple. As we have clarified, however, there is no basis for this determination. See note 48 above.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_63').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_63', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Rabbi Zadok was born during the years 20-30 C.E. As an adult, between thirty and forty years of age, he totally opposed distorted religious conduct in the Temple, and he also fasted in order to prevent the destruction of the Temple. In the sixties, his son was also present in Jerusalem, selling oil and purchasing a synagogue. They returned to Galilee after the destruction of the Temple. During these years (approximately 80-85), when he was fifty-five to sixty years old, his father died. Elisha ben Avuyah, who was already an outstanding sage by this time,<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_64');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_64');\" ><sup id=\"footnote_plugin_tooltip_238_1_64\" class=\"footnote_plugin_tooltip_text\">64<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_64\" class=\"footnote_tooltip\">We can learn of Elisha ben Avuyah\u2019s uniqueness from his aggadic dicta (Avot 4:20; Avot de-Rabbi Nathan A:24 and B:34), and from the fact that one of the outstanding sages, Rabbi Meir, a central figure in the Mishnah, remained loyal to Elisha ben Avuyah even after he \u201cwent forth from his world.\u201d See the sources listed in note 60.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_64').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_64', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> was sitting with a group of sages in Galilee when Rabbi Zadok came to ask him to rule on a point of practical law. During this period Rabbi Zadok went to Yavneh, and when Rabban Gamaliel became head of the Sanhedrin, he sat next to him; he was not older than seventy at the time.<\/p>\n<p><a name=\"Jose\"><\/a>During the later years of Rabban Gamaliel\u2019s activity, about the year 100, we hear no more of Rabbi Zadok. The tradition reporting the deposition of Rabban Gamaliel<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_65');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_65');\" ><sup id=\"footnote_plugin_tooltip_238_1_65\" class=\"footnote_plugin_tooltip_text\">65<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_65\" class=\"footnote_tooltip\">jBerakhot 4:7c-d; bBerakhot 27b-28a; see also bBekhorot 36a.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_65').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_65', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> speaks of Rabbi Zadok; however, he is mentioned in connection with an event that had occurred in the past, and he himself was not present. Similarly, he is not mentioned in any of the many meetings of the sages that took place during the time of Rabban Gamaliel or after his death.<\/p>\n<h2>Rabbi Jose ben Kisma<\/h2>\n<p>Rabbi Jose ben Kisma is another sage who is connected with Tiberias. As we see from the traditions about him and his relations with his contemporaries, he was one of the well-known sages in his generation, although very few of his teachings are extant. All the traditions about him which are related to a specific place or which explicitly mention a place name are connected with Galilee, especially with Tiberias and its environs.<\/p>\n<p>When the teaching of Torah was prohibited and he disagreed with Rabbi Hanina ben Teradyon\u2019s defiance of the edict, it seems he was the sage asked by Rabbi Hanina: \u201cHow do I stand with respect to the World to Come?\u201d Rabbi Jose ben Kisma died during that period of persecutions, and all the leaders of Rome came to his grave.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_66');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_66');\" ><sup id=\"footnote_plugin_tooltip_238_1_66\" class=\"footnote_plugin_tooltip_text\">66<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_66\" class=\"footnote_tooltip\">bAvodah Zarah 18a.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_66').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_66', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> It is safe to assume that this dispute between Rabbi Hanina ben Teradyon (of the city of Sikhnin) and Rabbi Jose ben Kisma was conducted in Galilee, and \u201cthe leaders of Rome\u201d refers to the rulers of Tiberias or Sepphoris. Other traditions which we shall cite explicitly mention places in Galilee.<\/p>\n<p>The Mishnah speaks of a problem of Sabbath law concerning which the sages disagreed, relating that \u201cIt once happened in the synagogue in Tiberias that they treated it as permitted, until Rabban Gamaliel came and the Elders prohibited them,\u201d or the opposite according to the opinion of one sage (mEruvin 10:10). The sources relate about this event<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_67');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_67');\" ><sup id=\"footnote_plugin_tooltip_238_1_67\" class=\"footnote_plugin_tooltip_text\">67<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_67\" class=\"footnote_tooltip\">bYevamot 96b; jSheqalim 2:47a. The Jerusalem Talmud does not mention Tiberias, but rather the synagogue of the Tarsians. This refers, however, to the mishnaic statement in Eruvin, in which Tiberias is mentioned. We may possibly conclude that this refers to a synagogue of Tarsians (after the name of the city Tarsus, or after the profession \u2014 artistic weavers) in Tiberias. The passage in the Jerusalem Talmud does not mention the name of the city Tiberias because the incident in which the tradition is placed took place in Tiberias in a conversation among Rabbi Elhanan, Rabbi Eleazar ben Pedat, Rabbi Ammi and Rabbi Assi, all of whom were Tiberian sages in the second half of the third century. They therefore mentioned only that this occurred in the synagogue of the Tarsians. The Jerusalem Talmud version is also found in Yalqut Makhiri on Psalm 6l:3 (156a).<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_67').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_67', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> that the disagreement was so sharp it led to physical violence until they tore (in another version: was torn)<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_68');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_68');\" ><sup id=\"footnote_plugin_tooltip_238_1_68\" class=\"footnote_plugin_tooltip_text\">68<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_68\" class=\"footnote_tooltip\">Thus according to the emendation of the text in the two Talmuds.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_68').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_68', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> a Torah Scroll in their anger. Rabbi Jose ben Kisma, who was present, said: \u201cI should wonder if this synagogue will not become a place of idolatry.\u201d There was a synagogue in Tiberias which was visited by Rabban Gamalil and the Elders. It seems that after this visit the dispute erupted on this question, and Rabbi Jose ben Kisma was present at the time.<\/p>\n<p>It is possible that he merely happened to be in Tiberias on that occasion. However, in the chapter \u201cAcquisition of the Torah\u201d which is appended to Tractate Avot, Rabbi Jose ben Kisma relates:<\/p>\n<blockquote><p>Once I was walking along the way, when a man met me and greeted me, and I returned his greeting. He said to me, \u201cMy master, where do you come from?\u201d I said to him, \u201cI come from a great city of sages and scholars.\u201d He said to me, \u201cMy master, do you wish to dwell with us in our place? I will give you a million golden dinars and precious stones and pearls.\u201d I said to him, \u201cMy son, if you were to give me all the silver and gold and precious stones and pearls in the world, I would not dwell any &#8211; where except in a place of Torah.\u201d (Avot 6:9)<\/p><\/blockquote>\n<p>It may be assumed that his \u201cgreat city\u201d was Tiberias, where there was a synagogue. This is a proof that it was a city of Torah before the Bar Kokhba revolt.\u00a0Even if we disregard the rhetoric of \u201ca great city of sages and scholars,\u201d we are still left with testimony that Tiberias was the residence of sages.<\/p>\n<p>A tradition in Midrash Tanhuma reads:<\/p>\n<blockquote><p>It once happened that Rabbi Jose ben Kisma and Rabbi Ilai and their disciples were walking about in Tiberias. He said to Rabbi Jose: \u201cWhen will the son of David come?\u201d&#8230;\u201cI say to you, at the time when Tiberias falls and is rebuilt\u201d&#8230;\u201cFrom where do we know this?\u201d He said to them: \u201cBehold, the cave of Pameas [Paneas] turns from side to side, in accordance with his words.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_69');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_69');\" ><sup id=\"footnote_plugin_tooltip_238_1_69\" class=\"footnote_plugin_tooltip_text\">69<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_69\" class=\"footnote_tooltip\">Tanhuma, <i>wa-yishalah<\/i> 8 (Buber ed., 83b). This tradition is to be found also in bSanhedrin 98a, but the latter source does not explicitly mention the name of the city Tiberias. We copy from the more complete version in Yalqut Makhiri on Obadiah, published by M. Gaster in <i>Revue des Etudes Juives<\/i> 25 (1892), 63-64. We find in the MSS that the passage is taken from Tanhuma. It was reprinted in Yalqut Makhiri, published by A.W. Greenup (London, 1909), p. 4.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_69').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_69', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p><\/blockquote>\n<p><a name=\"others\"><\/a>Rabbi Ilai, too, belonged to the generation before the Bar Kokhba revolt, but he came from Usha in Galilee, as we shall see below. In this account he has gone to Rabbi Jose ben Kisma in Tiberias where they walk with their disciples and talk about the coming of the son of David, bringing examples from geographic features of the area.<\/p>\n<h2>Infrequently Mentioned Sages<\/h2>\n<p>We just saw Rabbi Ilai walking about in Tiberias. The sources do not state where he resided, but from the fact that his son Rabbi Judah, one of the most frequently mentioned sages in tannaitic literature, was from the city Usha,<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_70');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_70');\" ><sup id=\"footnote_plugin_tooltip_238_1_70\" class=\"footnote_plugin_tooltip_text\">70<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_70\" class=\"footnote_tooltip\">Song of Songs Rabbah 2; Semahot 11, 4:188; tMegillah 2:8; et al.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_70').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_70', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> it may be assumed that the father came from the same city. Rabbi Ilai came at times to Yavneh, and tells of his meetings with the sages of Yavneh.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_71');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_71');\" ><sup id=\"footnote_plugin_tooltip_238_1_71\" class=\"footnote_plugin_tooltip_text\">71<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_71\" class=\"footnote_tooltip\">tPeah 3:2; bPesahim 38b; et al.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_71').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_71', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> He was the outstanding disciple of Rabbi Eliezer (ben Hyrcanus) ha-Shammuti<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_72');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_72');\" ><sup id=\"footnote_plugin_tooltip_238_1_72\" class=\"footnote_plugin_tooltip_text\">72<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_72\" class=\"footnote_tooltip\">tZevahim 2:16-17; bMenahot 18a.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_72').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_72', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script>74 and once when he came to his teacher on the festival of Sukkot, the latter was not pleased and chastized him for leaving his home on the holiday.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_73');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_73');\" ><sup id=\"footnote_plugin_tooltip_238_1_73\" class=\"footnote_plugin_tooltip_text\">73<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_73\" class=\"footnote_tooltip\">tSukkah 2:1 and parallels in the Talmuds.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_73').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_73', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> He accompanied Rabban Gamaliel on his visits to Galilee.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_74');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_74');\" ><sup id=\"footnote_plugin_tooltip_238_1_74\" class=\"footnote_plugin_tooltip_text\">74<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_74\" class=\"footnote_tooltip\">tPesahim 2 (1):15; jAvodah Zarah 1:40a; bEruvin 64b.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_74').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_74', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p>We know more details about Rabbi Johanan ben Nuri, who is mentioned in many traditions about the Yavneh generation; he even played a role in the leadership of the Sanhedrin in Yavneh.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_75');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_75');\" ><sup id=\"footnote_plugin_tooltip_238_1_75\" class=\"footnote_plugin_tooltip_text\">75<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_75\" class=\"footnote_tooltip\">Sifrei Deuteronomy 16:26 (see note by Finkelstein, ibid.); bEruvin 4la; Sifrei Deuteronomy 1:4; et al.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_75').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_75', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> He, too, was a disciple of Rabbi Eliezer ha-Shammuti and cites teachings in his name.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_76');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_76');\" ><sup id=\"footnote_plugin_tooltip_238_1_76\" class=\"footnote_plugin_tooltip_text\">76<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_76\" class=\"footnote_tooltip\">tOrlah 3:8; bKiddushin 39a; tKelim Bava Qamma 6:3; et al.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_76').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_76', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script>78 It appears from many traditions that he was from Galilee, going back and forth between Galilee and Yavneh<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_77');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_77');\" ><sup id=\"footnote_plugin_tooltip_238_1_77\" class=\"footnote_plugin_tooltip_text\">77<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_77\" class=\"footnote_tooltip\">See above and note 21.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_77').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_77', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script>79 We can also establish that he resided in Beit Shearim.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_78');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_78');\" ><sup id=\"footnote_plugin_tooltip_238_1_78\" class=\"footnote_plugin_tooltip_text\">78<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_78\" class=\"footnote_tooltip\">tTerumah 7:14; tSukkah 2:2. Regarding the formulation, see S. Safrai, \u201cBeit Shearim baSifrut ha-Talmudit\u201d (\u201cBeit Shearim in the Talmudic Literature\u201d), <i>Eretz Yisrael<\/i> 5 (1959), 208 and n. 17.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_78').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_78', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p>Rabbi Eleazar ben Parta is mentioned a number of times in tannaitic literature together with the sages of Yavneh, but especially with those of Galilee.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_79');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_79');\" ><sup id=\"footnote_plugin_tooltip_238_1_79\" class=\"footnote_plugin_tooltip_text\">79<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_79\" class=\"footnote_tooltip\">Mekhilta de-Rabbi Ishmael, <i>ba-hodesh<\/i> 2:210; Avot de-Rabbi Nathan A:32 (47a); et al.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_79').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_79', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> He was seized by the authorities together with Rabbi Hanina ben Teradyon, but released.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_80');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_80');\" ><sup id=\"footnote_plugin_tooltip_238_1_80\" class=\"footnote_plugin_tooltip_text\">80<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_80\" class=\"footnote_tooltip\">bAvodah Zarah 17b.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_80').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_80', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> His residence was apparently in Sepphoris, for it was stated<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_81');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_81');\" ><sup id=\"footnote_plugin_tooltip_238_1_81\" class=\"footnote_plugin_tooltip_text\">81<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_81\" class=\"footnote_tooltip\">Tanhuma, <i>masei<\/i> 1 (Buber ed., 81a).<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_81').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_81', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> that when \u201cevil decrees arrived from the authorities [on the Sabbath] for the great ones of Sepphoris,\u201d they came to Rabbi Eleazar ben Parta for advice.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_82');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_82');\" ><sup id=\"footnote_plugin_tooltip_238_1_82\" class=\"footnote_plugin_tooltip_text\">82<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_82\" class=\"footnote_tooltip\">Thus in the printed editions. This is also what may be assumed from the issue itself, for the question is when may a person who is persecuted by the non-Jews desecrate the Sabbath: the answer is that he mav flee, and mention is made of the narrative regarding Rabbi Eleazar ben Parta, who hinted to them to flee.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_82').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_82', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p>Rabbi Eleazar ben Teradyon is mentioned once, in a question he asked of the sages.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_83');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_83');\" ><sup id=\"footnote_plugin_tooltip_238_1_83\" class=\"footnote_plugin_tooltip_text\">83<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_83\" class=\"footnote_tooltip\">jGittin 7.48d.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_83').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_83', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Since the name \u201cTeradyon\u201d otherwise appears only in reference to Rabbi Hanina ben Teradyon, scholars assume that they were brothers.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_84');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_84');\" ><sup id=\"footnote_plugin_tooltip_238_1_84\" class=\"footnote_plugin_tooltip_text\">84<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_84\" class=\"footnote_tooltip\">See B\u00fcchler, p. 200.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_84').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_84', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> In the parallel to this question in the Jerusalem Talmud and the Tosefta, the name \u201cRabbi Eleazar ben Tadai\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_85');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_85');\" ><sup id=\"footnote_plugin_tooltip_238_1_85\" class=\"footnote_plugin_tooltip_text\">85<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_85\" class=\"footnote_tooltip\">jSotah 1:16c; tGittin 5(7):4.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_85').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_85', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> occurs; this sage is mentioned several times in Halakhah and Aggadah, together with sages of the Yavneh generation.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_86');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_86');\" ><sup id=\"footnote_plugin_tooltip_238_1_86\" class=\"footnote_plugin_tooltip_text\">86<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_86\" class=\"footnote_tooltip\">jShabbat l:5d; bShabbat 123a; bEruvin 71b; Mekhilta de-Rabbi Ishmael, <i>shirah<\/i> 1:119.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_86').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_86', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p>Another sage, \u201cRabbi Jose ben Tadai of Tiberias,\u201d is mentioned only once. In a question he asked of Rabban Gamaliel, he attempted to ridicule the <i>qal wa-homer<\/i> form of proof: \u201cAnd Rabban Gamaliel excommunicated him.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_87');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_87');\" ><sup id=\"footnote_plugin_tooltip_238_1_87\" class=\"footnote_plugin_tooltip_text\">87<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_87\" class=\"footnote_tooltip\">Tractate Derekh Eretz 1. In the Higger edition of the Tosefta, Derekh Eretz 3:267. B\u00fcchler, ibid., erroneously joined this to Rabbi Eliezer ben Tadai. Regarding the exchange Teradyon-Tadion\u2014Taddai, see Y. M. Epstein, \u201cPerurim Talmudiyim\u201d (\u201cTalmudic Crumbs\u201d), <i>Tarbiz<\/i> 3 (1932), 111.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_87').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_87', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p>We must add Rabbi Zakkai of Kavul to the list of Galilee sages who were active during or shortly before the Yavneh generation. He is mentioned only a few times. Genealogists of the Tannaim and Amoraim usually list him much later among the sages in the first generation of Amoraim, for Tractate Semahot relates that Judah and Hillel, sons of Rabban Gamaliel, went to Rabbi Zakkai in Kavul (Semahot 8:4). Talmudic literature mentions a number of stories connected with the visit to Galilee of those two brothers.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_88');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_88');\" ><sup id=\"footnote_plugin_tooltip_238_1_88\" class=\"footnote_plugin_tooltip_text\">88<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_88\" class=\"footnote_tooltip\">See below.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_88').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_88', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Since they are commonly assumed to have been sons of the Rabban Gamaliel who was the son of Rabbi Judah ha-Nasi and followed him as Nasi around the year 220-225, their visit to Rabbi Zakkai in Kavul would have occurred during the first generation of Amoraim. Elsewhere,<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_89');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_89');\" ><sup id=\"footnote_plugin_tooltip_238_1_89\" class=\"footnote_plugin_tooltip_text\">89<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_89\" class=\"footnote_tooltip\">See Shmuel and Ze\u2019ev Safrai, \u201cBeit Anat,\u201d <i>Sinai<\/i> 40 (1976), 18\u201434, especially pp 21-22.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_89').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_89', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script>91 however, we have shown that they are sons of Rabban Gamaliel of Yavneh, who came from Judea to Galilee to visit several places such as Beit Anat, Biri and Kavul.<\/p>\n<p><a name=\"JoseGalili\"><\/a>They encounter the strict practice of the inhabitants of Galilee. Out of respect and politeness, however, they do not tell them that the things the Galileans forbid are permitted, but rather accept upon themselves the strict Galilean practice. During their visit they are received in Kavul by Rabbi Zakkai, who is known to us from one law that is transmitted in his name and from a sermon he delivered at the funeral of the son of one of \u201cthe great ones of Kavul\u201d who died during a wedding feast.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_90');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_90');\" ><sup id=\"footnote_plugin_tooltip_238_1_90\" class=\"footnote_plugin_tooltip_text\">90<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_90\" class=\"footnote_tooltip\">Leviticus Rabbah 2:451.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_90').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_90', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<h2>Rabbi Jose ha-Galili<\/h2>\n<p>The last on our list is Rabbi Jose ha-Galili, whom scholars commonly assume to have been the only sage to come from Galilee and who was therefore called \u201cha-Galili,\u201d meaning \u201cof Galilee.\u201d As we have seen, however, he was far from being the only one. His appellation \u201cha-Galili\u201d may instead be understood to mean that he came from the city of Galil. This was a settlement in Upper Galilee which is mentioned in the list of the markers of the boundaries of the Land of Israel in a <i>baraita<\/i>, where it appears in its Aramaic form as \u201cthe fort of Galila.\u201d<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_91');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_91');\" ><sup id=\"footnote_plugin_tooltip_238_1_91\" class=\"footnote_plugin_tooltip_text\">91<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_91\" class=\"footnote_tooltip\">tShevi\u2019it 4:11 (and parallels). The name \u201cKatzra de-Galila\u201d is found in all the parallels in the literature, including in the mosaic floor found in the Beit Shean valley near Tel Rehov. See Y. Sussman, \u201cKetovet Hilkhatit me-Emek Beit-Shean\u201d (\u201cA Halakhic Inscription from the Beit Shean Valley\u201d), <i>Tarbiz<\/i> 43 (1973\u20144), 158.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_91').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_91', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Its name in Arabic is Jalil. It is located about eight miles to the northeast of the village of al-Kabri, which is mentioned before it in the list. This was an especially large settlement during the later Roman period.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_92');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_92');\" ><sup id=\"footnote_plugin_tooltip_238_1_92\" class=\"footnote_plugin_tooltip_text\">92<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_92\" class=\"footnote_tooltip\">An archaeological report of relatively broad scope is to be found in V. Guerin, <i>Description de la Palestine, Galil\u00e9e<\/i> (Paris, 1880), vol. 7, part 3, t. 2, p. 157. The main thrust of his comments are cited almost verbatim in the British <i>Survey of Western Palestine<\/i>, vol. 1 (1981), p. 154. A short report on the site was also written by Tzvi Gitzov, in M. Yedayah ed., <i>Ma\u2019aravo shel Galil<\/i> (\u201cThe West of Galilee\u201d; 1961), p. 53. A more comprehensive description was written by Tzvi Ilan: \u201cHurvat Galil \u2014 Zihuyah u-Mimtza\u2019eha\u201d (\u201cThe Ruins of Galil \u2014 Its Identification and Finds\u201d), in M. Yedayah ed., <i>Kadmoniyot ha-Galil ha-Ma\u2019aravi<\/i> (\u201cAntiquities of Western Galilee\u201d; Haifa, 1986), pp. 516-520. Even during later periods when Galilee was the center of Judaism and of Torah study, there were sages who were named after the city of Galil. See jShabbat 3:6a; bShabbat 46a; jBerakhot 3:6a; et al.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_92').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_92', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p>He is, however, the Galilean sage from the Yavneh period who is mentioned the most often in tannaitic literature, and is frequently mentioned in the meetings of the \u201cpremier speakers\u201d during the Yavneh period, whether in Yavneh or in Lod. He is also mentioned extensively regarding his teaching in Galilee and his meetings with people in Galilee, just as he cites teachings by sages from Galilee and vice versa.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_93');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_93');\" ><sup id=\"footnote_plugin_tooltip_238_1_93\" class=\"footnote_plugin_tooltip_text\">93<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_93\" class=\"footnote_tooltip\">mAvodah Zarah 3:5; tGittin 7 (9):1; tMiqwaot 7:11; tOrlah 1:8; bMoed Qatan 28b; et al.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_93').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_93', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> From the extensive and fine literary material on Rabbi Jose ha-Galili\u2019s first appearance in Yavneh, it is clear that by then he was already an outstanding sage who astounded the sages of Yavneh with his knowledge and sharpness.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_94');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_94');\" ><sup id=\"footnote_plugin_tooltip_238_1_94\" class=\"footnote_plugin_tooltip_text\">94<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_94\" class=\"footnote_tooltip\">Sifrei Numbers 118:141. In his commentary on Is. 8:14, Jerome includes Rabbi Jose ha-Galili in his short list of the greatest Tannaim. See A. Geiger, \u201cUber Judentum und Christentum,\u201d <i>J\u00fcdische Zeitschrift<\/i> 5 (1867), 273.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_94').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_94', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p>The Mishnah discusses whether poultry is prohibited with milk (Hullin 8:1,4). Beit Shammai are among the lenient and allow that poultry may be brought to the table together with cheese. Rabbi Jose ha-Galili is still more lenient, holding that it may even be eaten together with cheese.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_95');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_95');\" ><sup id=\"footnote_plugin_tooltip_238_1_95\" class=\"footnote_plugin_tooltip_text\">95<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_95\" class=\"footnote_tooltip\">Regarding this issue, see bHullin 116a. Rabbi Jose ha-Galili\u2019s opinion is also held by a sage named Apikulos in tHullin 8:2 (he is not mentioned elsewhere in our literature).<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_95').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_95', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> The Babylonian Talmud, commenting on this issue,<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_96');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_96');\" ><sup id=\"footnote_plugin_tooltip_238_1_96\" class=\"footnote_plugin_tooltip_text\">96<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_96\" class=\"footnote_tooltip\">bHullin 116a; Yevamot 14a.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_96').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_96', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> relates that in Rabbi Jose ha-Galili\u2019s home they would \u201ceat the meat of poultry in milk.\u201d It adds that Levi, the disciple of Rabbi Judah ha-Nasi, stated that in Babylonia he came to the home of a well-known person where he was served poultry in milk. When asked by Rabbi Judah ha-Nasi why he had not excommunicated them for this disregard of the law, Levi explained that this was the home of Rabbi Judah ben Batyra, whom he assumed to be following the opinion of Rabbi Jose ha-Galili.<\/p>\n<p>We may draw several conclusions from this story. Rabbi Jose ha-Galili had influence and standing, for in his home they ruled and practiced in accordance with his opinion. The well-known Babylonian sage Rabbi Judah ben Batyra apparently also instituted Rabbi Jose ha-Galili\u2019s practices in his home. We also learn that \u201cha-Galili\u201d indeed does not mean a Galilean, but rather is a reference to a specific location as suggested above. If it had been the general practice in Galilee to eat poultry with milk, Rabbi Judah ha-Nasi would not have wondered at Levi\u2019s not having excommunicated them for such a practice, especially since Rabbi Judah ha-Nasi was born and was active in Galilee. \u201cHaGalili\u201d therefore refers to a specific place in Galilee; it is possible that during the time of Rabbi Judah ha-Nasi (approximately 100 years after Rabbi Jose haGalili), this local practice had already vanished.<\/p>\n<p>Had the eating of poultry with milk been a general Galilean practice, it would have been reflected more extensively in the literature, and it need not have vanished by the time of Rabbi Judah ha-Nasi. But the local practice of the city of Galil, lying at the end of the northern boundary of Upper Galilee, could have more quickly been forgotten or almost forgotten with the spread of the law in accordance with Beit Hillel at the end of the Yavneh period.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_97');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_97');\" ><sup id=\"footnote_plugin_tooltip_238_1_97\" class=\"footnote_plugin_tooltip_text\">97<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_97\" class=\"footnote_tooltip\">See S. Safrai, \u201cHa-Hakhra\u2019ah ke-Veit Hillel\u201d (\u201cThe Decision in Accordance with Beit Hillel\u201d), in <i>Proceedings of the Seventh World Congress of Jewish Studies<\/i> (Jerusalem, 1981), pp. 27-44.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_97').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_97', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Beit Hillel held that poultry may not even be brought to the table together with cheese.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_98');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_98');\" ><sup id=\"footnote_plugin_tooltip_238_1_98\" class=\"footnote_plugin_tooltip_text\">98<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_98\" class=\"footnote_tooltip\">mHullin 5:1; mEduyot 5:2.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_98').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_98', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script><\/p>\n<p>Nor should sweeping conclusions be drawn from the expression \u201cfoolish Galilean\u201d which Beruriah applied to Rabbi Jose ha-Galili when he spoke excessively in her presence.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_99');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_99');\" ><sup id=\"footnote_plugin_tooltip_238_1_99\" class=\"footnote_plugin_tooltip_text\">99<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_99\" class=\"footnote_tooltip\">bEruvin 53b.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_99').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_99', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Even if this expression is a denigration applied to Galilee as a whole,<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_100');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_100');\" ><sup id=\"footnote_plugin_tooltip_238_1_100\" class=\"footnote_plugin_tooltip_text\">100<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_100\" class=\"footnote_tooltip\">In the same passage in bEruvin 53b. It should be mentioned once again that the expression \u201cfoolish Galilean,\u201d in its Aramaic form, was applied to a merchant who came to sell his wares in Judea and said \u201c<i>amar<\/i> to someone.\u201d It was not clear whether he meant <i>hamar<\/i> (for in the Galilean accent there was no distinction between the letter <i>het<\/i> and the letter <i>alef<\/i> for drinking (wine), or <i>hamar<\/i> (ass) for riding; or <i>amar<\/i> (with the initial letter <i>ayin<\/i>, wool). It is possible that the later passage used Beruriah\u2019s expression, but it is also possible that this was an expression in general use. We can learn nothing from this, because the lack of differentiation between the letters <i>alef<\/i>, <i>ayin<\/i> and <i>het<\/i> is not enought to prove a poor cultural state (see below). See Y.N. Epstein, <i>Mavo le-Nusah ha-Mishnah<\/i> (\u201cIntroduction to the Text of the Mishnah\u201d; Jerusalem, 1948), part 1, pp. 183-185.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_100').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_100', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> we cannot draw conclusions regarding the Jewish cultural reality of Galilee. First, it must be stated that Beruriah herself was a Galilean. Second, even if we infer that this was an idiomatic expression, it is not of great significance, for in all cultures and among all peoples the inhabitants of certain regions show habitual scorn for the inhabitants of others. We cannot learn from such appellations about the real characteristics of their targets, and certainly not when all the historical facts prove the opposite.<\/p>\n<p><a name=\"summary\"><\/a>Rabbi Jose ha-Galili\u2019s contemporaries, including central figures of the Oral Torah such as Rabbi Akiva, speak extensively of and are impressed by his sharpness and wisdom. He is also to be found in the most important gatherings of the sages of Yavneh in which basic elements of tannaitic thought were formulated.<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_101');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_101');\" ><sup id=\"footnote_plugin_tooltip_238_1_101\" class=\"footnote_plugin_tooltip_text\">101<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_101\" class=\"footnote_tooltip\">Sifrei Deuteronomy 41:85. See notes 90-91 above.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_101').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_101', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> Thus he was certainly no \u201cfool,\u201d even if the question he put to Beruriah could, in her opinion, have been stated in a more concise manner.<\/p>\n<h2>Summary<\/h2>\n<p>The above list of sages is not complete. Others could be added, either with complete certainty or as a reasonable possibility. When we compiled<span class=\"footnote_referrer\"><a role=\"button\" tabindex=\"0\" onclick=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_102');\" onkeypress=\"footnote_moveToReference_238_1('footnote_plugin_reference_238_1_102');\" ><sup id=\"footnote_plugin_tooltip_238_1_102\" class=\"footnote_plugin_tooltip_text\">102<\/sup><\/a><span id=\"footnote_plugin_tooltip_text_238_1_102\" class=\"footnote_tooltip\">With the assistance of my son Ze\u2019ev.<\/span><\/span><script type=\"text\/javascript\"> jQuery('#footnote_plugin_tooltip_238_1_102').tooltip({ tip: '#footnote_plugin_tooltip_text_238_1_102', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });<\/script> a list of the sages known to us from the first century until the time of the Bar Kokhba revolt, noting alongside each one his place of origin or activity (when there is mention of it in the sources), it became clear that if Jerusalem is excluded, most of the sages about whom there is evidence of their origin and activity either were Galileans or were especially active in Galilee.<\/p>\n<div style=\"border: 2px ridge #999999; padding: 8px; text-align: center; background-color: #cccccc;\">Continued in :\u00a0<a href=\"https:\/\/www.etrfi.info\/articles\/?p=247\">Galilee in the first Century (3)<\/a><\/div>\n<div class=\"speaker-mute footnotes_reference_container\"> <div class=\"footnote_container_prepare\"><p><span role=\"button\" tabindex=\"0\" class=\"footnote_reference_container_label pointer\" onclick=\"footnote_expand_collapse_reference_container_238_1();\">Notes<\/span><span role=\"button\" tabindex=\"0\" class=\"footnote_reference_container_collapse_button\" style=\"\" onclick=\"footnote_expand_collapse_reference_container_238_1();\">[<a id=\"footnote_reference_container_collapse_button_238_1\">+<\/a>]<\/span><\/p><\/div> <div id=\"footnote_references_container_238_1\" style=\"display: none;\"><table class=\"footnotes_table footnote-reference-container\"><caption class=\"accessibility\">Notes<\/caption> <tbody> \r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_1\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_1');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>1<\/a><\/th> <td class=\"footnote_plugin_text\">mShabbat 16:7; 22:3.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_2\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_2');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>2<\/a><\/th> <td class=\"footnote_plugin_text\">See Alon, loc. cit., pp. 53-71, and his articles \u201cHalikhato shel Rabban Yohanan ben Zakkai le-Yavneh&#8221; (\u201cRabban Johanan ben Zakkai\u2019s Going to Yavneh\u201d); \u201cNesiuto shel Rabban Yohanan ben Zakkai\u201d (\u201cRabban Johanan ben Zakkai\u2019s Term as Nasi\u201d), in <i>Mehkarim be-Toledot Yisrael<\/i> (\u201cStudies in Jewish History\u201d; Tel Aviv, 1957), vol. 1, pp. 219-273.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_3\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_3');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>3<\/a><\/th> <td class=\"footnote_plugin_text\">See especially Genesis Rabbah 6:84.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_4\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_4');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>4<\/a><\/th> <td class=\"footnote_plugin_text\">Mt. 15:1; Mk. 3:22, 7:1; Lk. 5:17.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_5\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_5');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>5<\/a><\/th> <td class=\"footnote_plugin_text\">The 18 years stated by the Amora Ulla (see below) is not necessary an exact number.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_6\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_6');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>6<\/a><\/th> <td class=\"footnote_plugin_text\">See the mishnaic references in note 3. It becomes clear in bShabbat 121b that the sages who permitted this, and the pietists who were not pleased by it, disagreed on this issue. See below.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_7\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_7');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>7<\/a><\/th> <td class=\"footnote_plugin_text\">When, during the period following the destruction of the Second Temple, a person wished to say that he had sinned, he would write on his board: \u201cIshmael ben Elisha trimmed the lamp on the Sabbath, when the Temple shall be rebuilt he shall bring a <i>hatat<\/i> (sin-offering)\u201d (tShabbat 1:13, and the parallels in the Talmuds).<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_8\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_8');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>8<\/a><\/th> <td class=\"footnote_plugin_text\">jShabbat l6:15d.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_9\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_9');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>9<\/a><\/th> <td class=\"footnote_plugin_text\">See especially Sifrei Deuteronomy 357:425-427.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_10\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_10');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>10<\/a><\/th> <td class=\"footnote_plugin_text\">jPesahim 5:32a. A similar passage also appears in bPesahim 62b.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_11\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_11');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>11<\/a><\/th> <td class=\"footnote_plugin_text\">jSanhedrin 1:18c.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_12\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_12');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>12<\/a><\/th> <td class=\"footnote_plugin_text\">See, e.g., jEruvin 6:23c; bHullin 132b; Pesiqta Rabbati 29 (138b); and many other passages.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_13\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_13');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>13<\/a><\/th> <td class=\"footnote_plugin_text\">jTa\u2019anit 4:69b; jMoed Katan 3:82d; jShevi\u2019it 5:35d; and many other passages. See S. Lieberman, <i>Sifrei Zuta<\/i> (New York, 1968), especially pp. 92-94.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_14\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_14');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>14<\/a><\/th> <td class=\"footnote_plugin_text\">jTa\u2019anit 3:66c.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_15\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_15');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>15<\/a><\/th> <td class=\"footnote_plugin_text\">bShabbat 121b; see S. Safrai, \u201cTeaching of Pietistics in Mishnaic Literature,\u201d <i>Journal of Jewish Studies<\/i> 16 (1965), 15-33.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_16\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_16');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>16<\/a><\/th> <td class=\"footnote_plugin_text\">mAvot 2:5. See S. Safrai, \u201cHasidim we-Anshei Ma\u2019aseh\u201d (\u201cPietists and Miracle-Workers\u201d), <i>Zion<\/i> 50 (1985), 152-154. Regarding Rabban Johanan ben Zakkai, see Avot deRabbi Nathan, A:12 (28b), B:27 (40b). See Safrai, ibid., pp. 132-136.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_17\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_17');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>17<\/a><\/th> <td class=\"footnote_plugin_text\">mTa\u2019anit 2:5; see also tTa\u2019anit 2:13; bTa\u2019anit 16b; bRosh Ha-Shanah 27a.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_18\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_18');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>18<\/a><\/th> <td class=\"footnote_plugin_text\">tShabbat 13:2; bShabbat 115a. jShabbat 16:15c brings the event involving Rabban Gamaliel the Elder at the Temple Mount without the narrative regarding Rabbi Halafta\u2019s visit to Tiberias.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_19\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_19');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>19<\/a><\/th> <td class=\"footnote_plugin_text\">tMa\u2019aser Sheni 1:13; tBava Batra 2:6 (= bBava Batra 56b), tAhilot 5:7; tKelim Bava Metzia 1:5.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_20\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_20');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>20<\/a><\/th> <td class=\"footnote_plugin_text\">He lived until the time of Rabbi Judah the Nasi, all of the traditions regarding whom are after the time of the revolt. See tSukkah 2:2; jSanhedrin 7:24b.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_21\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_21');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>21<\/a><\/th> <td class=\"footnote_plugin_text\">Thus the Commentary by Rabbi Simeon of Sens on the Mishnah 22:9 and in <i>Yehusei Tannaim we-Amoraim<\/i>, s.v. Haggai (Maimon ed., p. 234) and Hutzpit (ibid., p. 441).<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_22\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_22');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>22<\/a><\/th> <td class=\"footnote_plugin_text\">Thus in Rabbi Simeon of Sens, loc. cit.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_23\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_23');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>23<\/a><\/th> <td class=\"footnote_plugin_text\">Thus in Rabbi Simeon of Sens, loc. cit.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_24\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_24');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>24<\/a><\/th> <td class=\"footnote_plugin_text\">tKelim Bava Batra 2:2.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_25\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_25');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>25<\/a><\/th> <td class=\"footnote_plugin_text\">See Alon, op. cit., p. 262.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_26\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_26');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>26<\/a><\/th> <td class=\"footnote_plugin_text\">See note 19 above.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_27\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_27');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>27<\/a><\/th> <td class=\"footnote_plugin_text\">bSanhedrin 32b.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_28\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_28');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>28<\/a><\/th> <td class=\"footnote_plugin_text\">tMiqwaot 6:3.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_29\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_29');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>29<\/a><\/th> <td class=\"footnote_plugin_text\">tKelim Bava Metzia 1:6 and Bava Qamma 4:17; bPesahim 62b.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_30\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_30');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>30<\/a><\/th> <td class=\"footnote_plugin_text\">According to the traditions in the Babylonian Talmud, Beruriah was the wife of Rabbi Meir; however, there is no allusion to this in the Jerusalem Talmud. Beruriah was years older than Rabbi Meir, who was active mainly after the revolt. See S. Safrai, <i>Eretz Yisrael we-Hakhameha<\/i> (\u201cThe Land of Israel and Its Sages\u201d; Tel Aviv, 1984), p. 179.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_31\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_31');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>31<\/a><\/th> <td class=\"footnote_plugin_text\">See Lamentations Rabbah 13:10; Semahot 12:13, 199-200; see also Alon, op. cit., vol. 2 (Tel Aviv, 1955), pp. 1-2.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_32\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_32');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>32<\/a><\/th> <td class=\"footnote_plugin_text\">jBerakhot 4:7d; bBerakhot 27b-28a.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_33\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_33');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>33<\/a><\/th> <td class=\"footnote_plugin_text\">Sixteen according to the Jerusalem Talmud, and eighteen according to the Babylonian Talmud.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_34\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_34');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>34<\/a><\/th> <td class=\"footnote_plugin_text\">Mekhilta de-Rabbi Ishmael, tract. 1 of <i>pasha<\/i>, sect. 16:59.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_35\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_35');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>35<\/a><\/th> <td class=\"footnote_plugin_text\">jBerakhot 1:3d.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_36\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_36');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>36<\/a><\/th> <td class=\"footnote_plugin_text\">See bBekhorot 53b; bShabbat 54b. Rabbenu Tam discussed this contradiction in bShabbat 54b, capt. <i>Hayah Ma\u2019aseh<\/i>. The \u201ccontradiction\u201d came into existence only because Rabbenu Tam interpreted literally the statement that Rabbi Eleazar ben Azariah was eighteen years old at the time of his appointment in place of Rabban Gamaliel.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_37\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_37');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>37<\/a><\/th> <td class=\"footnote_plugin_text\">bMegillah 26a. The wording \u201cRav Eleazar ben Azariah\u201d appears in all the MSS; in the commentary of Rabbenu Hananel in Ravayah, part 2, para. 590, 316; in <i>Or Zaro\u2019a<\/i>, part 2, para. 385 (79c); in Meiri, ad. loc.; in <i>Teshuvot Maharam mi-Rotenburg<\/i>, Crimona, para. 165; in tMegillah 2(3):17. In jMegillah 3:71d Rabbi Judah transmits that Rabbi Eleazar ben Rabbi Zadok purchased a synagogue of Alexandrians in Jerusalem. It is possible that this is a different version of the same tradition, or perhaps two different traditions. The same difficulty which was perceived by Rabbeinu Tam was also perceived by Lieberman, who proposed a forced answer (<i>Tosefta Ki-Fshutah: Moed<\/i>, p. 1162). He also was forced into this difficulty only because he accepted as historical fact the legend that Rabbi Eleazar ben Azariah was appointed at the age of sixteen or eighteen.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_38\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_38');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>38<\/a><\/th> <td class=\"footnote_plugin_text\">Genesis Rabbah 17:152-154; Leviticus Rabbah 34:802-806; jKetuvot 11:34b. The narrative in the Jerusalem Talmud is related concisely, while Genesis Rabbah contains two versions, one long and the other short. This narrative is alluded to by the author of Seder Eliyahu Rabbah 25 (Friedmann ed., p. 139, as the editor saw, n. 30 there).<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_39\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_39');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>39<\/a><\/th> <td class=\"footnote_plugin_text\">mSotah 9:15; tSotah 15:3; bBerakhot 57b; bKiddushin 49b; bShabbat 54b.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_40\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_40');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>40<\/a><\/th> <td class=\"footnote_plugin_text\">jYevamot 1:3b. The tradition regarding his appointment in place of the deposed Rabban Gamaliel stresses that he attained this because of his lineage (Jerusalem Talmud) and his wisdom and his wealth (Babylonian Talmud).<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_41\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_41');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>41<\/a><\/th> <td class=\"footnote_plugin_text\">tSotah 7:10 (and parallels); Avot de-Rabbi Nathan A: 18 (33b); et al.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_42\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_42');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>42<\/a><\/th> <td class=\"footnote_plugin_text\">mMa\u2019aser Sheni 5:9; bSukkah 4lb; tBetzah 2:12; Sifrei Numbers 43:94; et al. See also S. Safrai, \u201cBiqqureihem shel Hakhmei Yavneh be-Roma,\u201d <i>Studies in the History of the Jews of Italy in Memory of U.S. Nahon<\/i> (Jerusalem, 1978), pp. 151-167.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_43\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_43');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>43<\/a><\/th> <td class=\"footnote_plugin_text\">Sifrei, ibid., 75; bMakkot 24a; Lamentations Rabbah 5:159<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_44\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_44');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>44<\/a><\/th> <td class=\"footnote_plugin_text\">bYevamot 16a.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_45\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_45');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>45<\/a><\/th> <td class=\"footnote_plugin_text\">tYoma 1:12, also 1:4; Sifrei Numbers 141:222; jYoma 2:39d; bYoma 23a.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_46\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_46');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>46<\/a><\/th> <td class=\"footnote_plugin_text\">bGittin 56b; Lamentations Rabbah 1:68. According to the Babylonian Talmud, he fasted for forty years so that Jerusalem would not be destroyed. It is stated in Lamentations Rabbah, according to the printed versions, that Vespasian asked Rabban Johanan ben Zakkai why he arose before \u201cthis shrivelled old man.\u201d This is the source of the prevalent opinion that Rabbi Zadok was very advanced in years at the time of the destruction of the Temple. In order to match this fact with the other traditions regarding Rabbi Zadok, two \u201cRabbi Zadoks\u201d were created, a grandfather and a grandson. But there is not necessarily a chronological difficulty. Even if we were to receive as historical the tradition which transmits that Rabbi Zadok fasted for forty years, there is no justification to our accepting as fact that he actually fasted for forty years, for \u201cforty years\u201d is a round number which appears in many places \u2014 that is, if he had fasted for only five years or less, the tradition would have related that he had fasted for forty years. Regarding the \u201cshrivelled old man (<i>sabba tzurata<\/i>),\u201d the word <i>sabba<\/i> (old man) does not appear in the Buber edition, nor in He-Arukh, s.v. <i>Tzaitor<\/i> (vol. 3, p. 15). Lamentations Rabbah does not state that he fasted for forty years, only that he was shrivelled from the fasts.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_47\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_47');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>47<\/a><\/th> <td class=\"footnote_plugin_text\">tSanhedrin 8:1; jSanhedrin 1:19c.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_48\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_48');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>48<\/a><\/th> <td class=\"footnote_plugin_text\">Mekhilta de-Rabbi Ishmael, <i>Yitro<\/i>, tractate of Amalek, 1:195; Sifrei Deuteronomy 38:24; bKiddushin 32b. See also bPesahim 37a and 49a.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_49\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_49');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>49<\/a><\/th> <td class=\"footnote_plugin_text\">tSukkah 2:3; tEduyot 2:2; bYevamot 15b.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_50\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_50');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>50<\/a><\/th> <td class=\"footnote_plugin_text\">tNiddah 4:3-4. See mEduyot 8:4; tEduyot 3:3; tArakhin 11:2.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_51\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_51');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>51<\/a><\/th> <td class=\"footnote_plugin_text\">mMakhshirin 1:3, and the interpretation of <i>halikopri<\/i>: a metal merchant (\u03c7\u03b1\u03bb\u03ba\u03c9\u03c0\u03ce\u03bb\u03b7\u03c2<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_52\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_52');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>52<\/a><\/th> <td class=\"footnote_plugin_text\">See mEduyot 8:4; tEduyot 3:3; tArakhin 11:2.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_53\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_53');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>53<\/a><\/th> <td class=\"footnote_plugin_text\">Rabban Johanan ben Zakkai also was in Galilee on his missions. See Avot de-Rabbi Nathan A:12 (28b) and B:13 (ibid.).<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_54\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_54');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>54<\/a><\/th> <td class=\"footnote_plugin_text\">tBetzah 3:8; jBetzah 3:62b.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_55\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_55');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>55<\/a><\/th> <td class=\"footnote_plugin_text\">tMegillah 3(4): 15; Semahot 12:5; bSukkah 41a; bPesahim 116a; bBava Batra 14a; bMenahot 40a. He is the sage who spoke most extensively about Jerusalem and the Temple.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_56\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_56');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>56<\/a><\/th> <td class=\"footnote_plugin_text\">tMegillah 2(3):17; jMegillah 3:ld.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_57\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_57');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>57<\/a><\/th> <td class=\"footnote_plugin_text\">tKetuvot 5:10; jKetuvot 5:30c; bKetuvot 67a; Lamentations Rabbah 1 (43b); Pesiqta Rabbati 29 (140a). The city of Acre is not mentioned in all the parallels.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_58\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_58');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>58<\/a><\/th> <td class=\"footnote_plugin_text\">tHagigah 2:3; jHagigah 2:77b-c; bHagigah 15a-b; Ruth Rabbah 6; Ecclesiastes Rabbah 7.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_59\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_59');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>59<\/a><\/th> <td class=\"footnote_plugin_text\">Thus in the Jerusalem Talmud and in Ruth Rabbah, Kohelet Zuta 135 and Yalqut Makhiri on Psalms 90:84.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_60\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_60');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>60<\/a><\/th> <td class=\"footnote_plugin_text\">In MS Oxford 164. See the edition by M.B. Lemer (dissertation, Hebrew University, 1971), vol. 2, p. 174, and the notes, vol. 3, p. 6l.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_61\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_61');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>61<\/a><\/th> <td class=\"footnote_plugin_text\">bMoed Katan 20a; bNazir 44a; Semahot 12, 2:194.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_62\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_62');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>62<\/a><\/th> <td class=\"footnote_plugin_text\">Thus in the <i>baraita<\/i> in bNazir.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_63\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_63');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>63<\/a><\/th> <td class=\"footnote_plugin_text\">This interpretation was already offered by Rabbi Jacob Emden in his annotations on bMoed Katan 20a, and by many scholars after him. They raised this only because they followed the version in Babylonian Talmud, understanding it literally. According to this it follows that he already was very old during the time of the Temple. As we have clarified, however, there is no basis for this determination. See note 48 above.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_64\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_64');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>64<\/a><\/th> <td class=\"footnote_plugin_text\">We can learn of Elisha ben Avuyah\u2019s uniqueness from his aggadic dicta (Avot 4:20; Avot de-Rabbi Nathan A:24 and B:34), and from the fact that one of the outstanding sages, Rabbi Meir, a central figure in the Mishnah, remained loyal to Elisha ben Avuyah even after he \u201cwent forth from his world.\u201d See the sources listed in note 60.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_65\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_65');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>65<\/a><\/th> <td class=\"footnote_plugin_text\">jBerakhot 4:7c-d; bBerakhot 27b-28a; see also bBekhorot 36a.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_66\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_66');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>66<\/a><\/th> <td class=\"footnote_plugin_text\">bAvodah Zarah 18a.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_67\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_67');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>67<\/a><\/th> <td class=\"footnote_plugin_text\">bYevamot 96b; jSheqalim 2:47a. The Jerusalem Talmud does not mention Tiberias, but rather the synagogue of the Tarsians. This refers, however, to the mishnaic statement in Eruvin, in which Tiberias is mentioned. We may possibly conclude that this refers to a synagogue of Tarsians (after the name of the city Tarsus, or after the profession \u2014 artistic weavers) in Tiberias. The passage in the Jerusalem Talmud does not mention the name of the city Tiberias because the incident in which the tradition is placed took place in Tiberias in a conversation among Rabbi Elhanan, Rabbi Eleazar ben Pedat, Rabbi Ammi and Rabbi Assi, all of whom were Tiberian sages in the second half of the third century. They therefore mentioned only that this occurred in the synagogue of the Tarsians. The Jerusalem Talmud version is also found in Yalqut Makhiri on Psalm 6l:3 (156a).<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_68\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_68');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>68<\/a><\/th> <td class=\"footnote_plugin_text\">Thus according to the emendation of the text in the two Talmuds.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_69\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_69');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>69<\/a><\/th> <td class=\"footnote_plugin_text\">Tanhuma, <i>wa-yishalah<\/i> 8 (Buber ed., 83b). This tradition is to be found also in bSanhedrin 98a, but the latter source does not explicitly mention the name of the city Tiberias. We copy from the more complete version in Yalqut Makhiri on Obadiah, published by M. Gaster in <i>Revue des Etudes Juives<\/i> 25 (1892), 63-64. We find in the MSS that the passage is taken from Tanhuma. It was reprinted in Yalqut Makhiri, published by A.W. Greenup (London, 1909), p. 4.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_70\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_70');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>70<\/a><\/th> <td class=\"footnote_plugin_text\">Song of Songs Rabbah 2; Semahot 11, 4:188; tMegillah 2:8; et al.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_71\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_71');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>71<\/a><\/th> <td class=\"footnote_plugin_text\">tPeah 3:2; bPesahim 38b; et al.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_72\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_72');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>72<\/a><\/th> <td class=\"footnote_plugin_text\">tZevahim 2:16-17; bMenahot 18a.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_73\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_73');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>73<\/a><\/th> <td class=\"footnote_plugin_text\">tSukkah 2:1 and parallels in the Talmuds.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_74\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_74');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>74<\/a><\/th> <td class=\"footnote_plugin_text\">tPesahim 2 (1):15; jAvodah Zarah 1:40a; bEruvin 64b.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_75\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_75');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>75<\/a><\/th> <td class=\"footnote_plugin_text\">Sifrei Deuteronomy 16:26 (see note by Finkelstein, ibid.); bEruvin 4la; Sifrei Deuteronomy 1:4; et al.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_76\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_76');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>76<\/a><\/th> <td class=\"footnote_plugin_text\">tOrlah 3:8; bKiddushin 39a; tKelim Bava Qamma 6:3; et al.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_77\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_77');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>77<\/a><\/th> <td class=\"footnote_plugin_text\">See above and note 21.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_78\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_78');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>78<\/a><\/th> <td class=\"footnote_plugin_text\">tTerumah 7:14; tSukkah 2:2. Regarding the formulation, see S. Safrai, \u201cBeit Shearim baSifrut ha-Talmudit\u201d (\u201cBeit Shearim in the Talmudic Literature\u201d), <i>Eretz Yisrael<\/i> 5 (1959), 208 and n. 17.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_79\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_79');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>79<\/a><\/th> <td class=\"footnote_plugin_text\">Mekhilta de-Rabbi Ishmael, <i>ba-hodesh<\/i> 2:210; Avot de-Rabbi Nathan A:32 (47a); et al.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_80\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_80');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>80<\/a><\/th> <td class=\"footnote_plugin_text\">bAvodah Zarah 17b.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_81\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_81');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>81<\/a><\/th> <td class=\"footnote_plugin_text\">Tanhuma, <i>masei<\/i> 1 (Buber ed., 81a).<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_82\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_82');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>82<\/a><\/th> <td class=\"footnote_plugin_text\">Thus in the printed editions. This is also what may be assumed from the issue itself, for the question is when may a person who is persecuted by the non-Jews desecrate the Sabbath: the answer is that he mav flee, and mention is made of the narrative regarding Rabbi Eleazar ben Parta, who hinted to them to flee.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_83\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_83');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>83<\/a><\/th> <td class=\"footnote_plugin_text\">jGittin 7.48d.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_84\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_84');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>84<\/a><\/th> <td class=\"footnote_plugin_text\">See B\u00fcchler, p. 200.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_85\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_85');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>85<\/a><\/th> <td class=\"footnote_plugin_text\">jSotah 1:16c; tGittin 5(7):4.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_86\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_86');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>86<\/a><\/th> <td class=\"footnote_plugin_text\">jShabbat l:5d; bShabbat 123a; bEruvin 71b; Mekhilta de-Rabbi Ishmael, <i>shirah<\/i> 1:119.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_87\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_87');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>87<\/a><\/th> <td class=\"footnote_plugin_text\">Tractate Derekh Eretz 1. In the Higger edition of the Tosefta, Derekh Eretz 3:267. B\u00fcchler, ibid., erroneously joined this to Rabbi Eliezer ben Tadai. Regarding the exchange Teradyon-Tadion\u2014Taddai, see Y. M. Epstein, \u201cPerurim Talmudiyim\u201d (\u201cTalmudic Crumbs\u201d), <i>Tarbiz<\/i> 3 (1932), 111.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_88\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_88');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>88<\/a><\/th> <td class=\"footnote_plugin_text\">See below.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_89\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_89');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>89<\/a><\/th> <td class=\"footnote_plugin_text\">See Shmuel and Ze\u2019ev Safrai, \u201cBeit Anat,\u201d <i>Sinai<\/i> 40 (1976), 18\u201434, especially pp 21-22.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_90\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_90');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>90<\/a><\/th> <td class=\"footnote_plugin_text\">Leviticus Rabbah 2:451.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_91\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_91');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>91<\/a><\/th> <td class=\"footnote_plugin_text\">tShevi\u2019it 4:11 (and parallels). The name \u201cKatzra de-Galila\u201d is found in all the parallels in the literature, including in the mosaic floor found in the Beit Shean valley near Tel Rehov. See Y. Sussman, \u201cKetovet Hilkhatit me-Emek Beit-Shean\u201d (\u201cA Halakhic Inscription from the Beit Shean Valley\u201d), <i>Tarbiz<\/i> 43 (1973\u20144), 158.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_92\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_92');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>92<\/a><\/th> <td class=\"footnote_plugin_text\">An archaeological report of relatively broad scope is to be found in V. Guerin, <i>Description de la Palestine, Galil\u00e9e<\/i> (Paris, 1880), vol. 7, part 3, t. 2, p. 157. The main thrust of his comments are cited almost verbatim in the British <i>Survey of Western Palestine<\/i>, vol. 1 (1981), p. 154. A short report on the site was also written by Tzvi Gitzov, in M. Yedayah ed., <i>Ma\u2019aravo shel Galil<\/i> (\u201cThe West of Galilee\u201d; 1961), p. 53. A more comprehensive description was written by Tzvi Ilan: \u201cHurvat Galil \u2014 Zihuyah u-Mimtza\u2019eha\u201d (\u201cThe Ruins of Galil \u2014 Its Identification and Finds\u201d), in M. Yedayah ed., <i>Kadmoniyot ha-Galil ha-Ma\u2019aravi<\/i> (\u201cAntiquities of Western Galilee\u201d; Haifa, 1986), pp. 516-520. Even during later periods when Galilee was the center of Judaism and of Torah study, there were sages who were named after the city of Galil. See jShabbat 3:6a; bShabbat 46a; jBerakhot 3:6a; et al.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_93\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_93');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>93<\/a><\/th> <td class=\"footnote_plugin_text\">mAvodah Zarah 3:5; tGittin 7 (9):1; tMiqwaot 7:11; tOrlah 1:8; bMoed Qatan 28b; et al.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_94\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_94');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>94<\/a><\/th> <td class=\"footnote_plugin_text\">Sifrei Numbers 118:141. In his commentary on Is. 8:14, Jerome includes Rabbi Jose ha-Galili in his short list of the greatest Tannaim. See A. Geiger, \u201cUber Judentum und Christentum,\u201d <i>J\u00fcdische Zeitschrift<\/i> 5 (1867), 273.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_95\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_95');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>95<\/a><\/th> <td class=\"footnote_plugin_text\">Regarding this issue, see bHullin 116a. Rabbi Jose ha-Galili\u2019s opinion is also held by a sage named Apikulos in tHullin 8:2 (he is not mentioned elsewhere in our literature).<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_96\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_96');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>96<\/a><\/th> <td class=\"footnote_plugin_text\">bHullin 116a; Yevamot 14a.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_97\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_97');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>97<\/a><\/th> <td class=\"footnote_plugin_text\">See S. Safrai, \u201cHa-Hakhra\u2019ah ke-Veit Hillel\u201d (\u201cThe Decision in Accordance with Beit Hillel\u201d), in <i>Proceedings of the Seventh World Congress of Jewish Studies<\/i> (Jerusalem, 1981), pp. 27-44.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_98\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_98');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>98<\/a><\/th> <td class=\"footnote_plugin_text\">mHullin 5:1; mEduyot 5:2.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_99\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_99');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>99<\/a><\/th> <td class=\"footnote_plugin_text\">bEruvin 53b.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_100\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_100');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>100<\/a><\/th> <td class=\"footnote_plugin_text\">In the same passage in bEruvin 53b. It should be mentioned once again that the expression \u201cfoolish Galilean,\u201d in its Aramaic form, was applied to a merchant who came to sell his wares in Judea and said \u201c<i>amar<\/i> to someone.\u201d It was not clear whether he meant <i>hamar<\/i> (for in the Galilean accent there was no distinction between the letter <i>het<\/i> and the letter <i>alef<\/i> for drinking (wine), or <i>hamar<\/i> (ass) for riding; or <i>amar<\/i> (with the initial letter <i>ayin<\/i>, wool). It is possible that the later passage used Beruriah\u2019s expression, but it is also possible that this was an expression in general use. We can learn nothing from this, because the lack of differentiation between the letters <i>alef<\/i>, <i>ayin<\/i> and <i>het<\/i> is not enought to prove a poor cultural state (see below). See Y.N. Epstein, <i>Mavo le-Nusah ha-Mishnah<\/i> (\u201cIntroduction to the Text of the Mishnah\u201d; Jerusalem, 1948), part 1, pp. 183-185.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_101\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_101');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>101<\/a><\/th> <td class=\"footnote_plugin_text\">Sifrei Deuteronomy 41:85. See notes 90-91 above.<\/td><\/tr>\r\n\r\n<tr class=\"footnotes_plugin_reference_row\"> <th scope=\"row\" id=\"footnote_plugin_reference_238_1_102\" class=\"footnote_plugin_index pointer\" onclick=\"footnote_moveToAnchor_238_1('footnote_plugin_tooltip_238_1_102');\"><a role=\"button\" tabindex=\"0\" class=\"footnote_plugin_link\" ><span class=\"footnote_index_arrow\">&#8593;<\/span>102<\/a><\/th> <td class=\"footnote_plugin_text\">With the assistance of my son Ze\u2019ev.<\/td><\/tr>\r\n\r\n <\/tbody> <\/table> <\/div><\/div><script type=\"text\/javascript\"> function footnote_expand_reference_container_238_1() { jQuery('#footnote_references_container_238_1').show(); jQuery('#footnote_reference_container_collapse_button_238_1').text('\u2212'); } function footnote_collapse_reference_container_238_1() { jQuery('#footnote_references_container_238_1').hide(); jQuery('#footnote_reference_container_collapse_button_238_1').text('+'); } function footnote_expand_collapse_reference_container_238_1() { if (jQuery('#footnote_references_container_238_1').is(':hidden')) { footnote_expand_reference_container_238_1(); } else { footnote_collapse_reference_container_238_1(); } } function footnote_moveToReference_238_1(p_str_TargetID) { footnote_expand_reference_container_238_1(); var l_obj_Target = jQuery('#' + p_str_TargetID); if (l_obj_Target.length) { jQuery( 'html, body' ).delay( 0 ); jQuery('html, body').animate({ scrollTop: l_obj_Target.offset().top - window.innerHeight * 0.2 }, 380); } } function footnote_moveToAnchor_238_1(p_str_TargetID) { footnote_expand_reference_container_238_1(); var l_obj_Target = jQuery('#' + p_str_TargetID); if (l_obj_Target.length) { jQuery( 'html, body' ).delay( 0 ); jQuery('html, body').animate({ scrollTop: l_obj_Target.offset().top - window.innerHeight * 0.2 }, 380); } }<\/script>","protected":false},"excerpt":{"rendered":"<p>Below you find part 2 of a long article, titled: The Jewish Cultural Nature of Galilee in the First Century Because of its\u00a0length [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[35,23,3],"tags":[43,45,37,40,41,42,39,46,47,38,71,44],"class_list":["post-238","post","type-post","status-publish","format-standard","hentry","category-by-shmuel-safrai","category-immanuel-2425","category-new-testament-period","tag-eleazar-ben-azariah","tag-elisha-ben-avuyah","tag-galilee","tag-halafta","tag-hananiah-ben-teradyon","tag-hanina-ben-teradyon","tag-johanan-ben-zakkai","tag-jose-ben-kisma","tag-jose-hagalili","tag-sages","tag-shmuel-safrai","tag-zadok"],"_links":{"self":[{"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=\/wp\/v2\/posts\/238"}],"collection":[{"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=238"}],"version-history":[{"count":23,"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=\/wp\/v2\/posts\/238\/revisions"}],"predecessor-version":[{"id":535,"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=\/wp\/v2\/posts\/238\/revisions\/535"}],"wp:attachment":[{"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=238"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=238"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.etrfi.info\/articles\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=238"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}