Avot133

1:
Our present mishnah continues the treatment of the five major students of Rabban Yoĥanan ben-Zakkai. We must assume that this mishnah too refers to a time before the destruction of the Bet Mikdash, when these five luminaries were still engaged in their studies with their teacher in Jerusalem. Our mishnah divides into two parts. Indeed, in some codices each part is given as a separate mishnah. The seifa (second part) of our mishnah seemingly is the other side of the coin presented in the reisha.

2:
At a first reading Rabban Yoĥanan ben-Zakkai seems to be telling his students to suggest qualities that a person should adopt in order to lead a good life. And this may well be the case. However, the version of this mishnah which is given in Avot de-Rabbi Natan [14:5] has the teacher instructing his students to "go and see what [would be] a straight path to which a person should adhere in order to enter the world to come." This alters the thrust of the teaching from practical wisdom to spiritual wisdom, though, of course, many worthy people will point out that appropriating these qualities in this life is a prerequisite to their efficacy in ensuring a place in the world to come. Another difference between the two sources is that the version given in Avot de-Rabbi Natan has Rabban Yoĥanan ben-Zakkai summoning his students into his room one by one and catechizing them separately on their answers.

3:
Most of the answers given need little explanation. Rabbi Eli'ezer recommends generosity [in Hebrew: ayin tovah, a good eye]. The classical commentators explain this as also including a kind of self-sufficiency: making do with what one has and not being envious of what others have. Rabbi Yehoshu'a recommends being a good person as a study partner – one who will utilize the study sessions together towards mutual improvement of their good qualities. Rabbi Yosé ha-Kohen suggests that being a good neighbour would be best: by this he means what we would call today 'a good friend' to everybody. Rabbi Shim'on ben-Netan'el puts forward the ability to anticipate the future: to judge accurately what is going to come to pass based on present indications. (Rambam takes pains to point out that this refers to an intellectual ability, not a spiritual one!) The star pupil, El'azar ben-Arakh, recommends having "a good heart".

4:
Clearly, other explanations of what these sages said can be offered and it may well be that some of you may wish to communicate your suggestions to me. That would be most welcome.

In our last shiur we mentioned the four sages who entered the 'orchard' and of whom only Rabbi Akiva survived the experience unscathed. Moshe Kumove writes:

I would say that Rabbi Akiva was hurt politically. His mystic-messianic approach brought him to encourage the revolt of bar-Kokhba/Koziba, which was disastrous for the Jewish people, a veritable holocaust. For this reason, despite our affection for his philosophical approach we must see him too as 'hurt' by this occupation with theosophy.

I respond:

This is very interesting. Most of what we know about the period is brought to us from the viewpoint of those sages who approved the quasi mystic approach of Rabbi Akiva. His energetic support for bar-Kokhba (which events proved to be completely mistaken), even hailing him as the long-awaited messiah, may well have been a product of his interest in theosophy and the occult. One of the great sages of Conservative Judaism, Rabbi Avraham Yehoshu'a Heschel z"l, compiled a most interesting work which detailed the ideological battles between Rabbi Akiva and Rabbi Yishma'el, his arch opponent. However, as I have said, Akiva's approach won the day. Perhaps in our own day and age, when once again Jewish theosophy urges political action we need a sage of the stature of Rabbi Yoĥanan ben-Torta who ridiculed Akiva's hailing of bar-Kokhba as messiah by warning him: "Akiva, grass will sprout from your cheeks and still the son of David will not have come!" This is reported in the Talmud or Eretz-Israel [Ta'anit 24a].

Because of the incidence of Tish'ah b'Av the next shiur will be sent out, God willing, on Thursday 18th August.