Timeless Torah

More than any other Sage, it was Rabbi Yochanan Ben Zakkai who was instrumental in the national and spiritual recovery after the catastrophic destruction of the second Temple at the hands of the Romans. It was he who built Yavneh, the new center of Jewish life. And it was he who fanned the flames of hope by educating an elite cadre of young scholars who would carry on the teachings of Judaism for the next generation.
Even before Jerusalem lay in ruins, his lectures were so popular they had to be delievered outdoors in front of the Temple, since no study hall could contain the enormous crowds that attended. Nonetheless, this week’s ETHICS OF OUR FATHERS enumerates five disciples whose qualities were so stellar that they are each compared to one of the Five Books of the Torah itself. In the words of the Mishnah:
Rabban Yochanan ben Zakkai had five disciples: Rabbi Eliezer ben Horkenos, Rabbi Yehoshua ben Chananyah, Rabbi Yossei the Kohen, Rabbi Shimon ben Nesanel and Rabbi Elazar ben Arach.... He (Rabban Yochanan) used to say: If all the Sages of Israel were to be in one side of a balance scale and Eliezer ben Horkenos were in the other, he would outweigh them all. Abba Shaul said in his (teacher’s) name: If all the Sages of Israel were to be in one side of a balance-scale, Eliezer ben Horkenos included, and Elazar ben Arach were in the other, he would outweigh them all.
As it happens, I love history. I am afraid to admit, probably more than ethics. As such, this particular Mishnah is filled with names from our glorious past that conjure up family squabbles (as is the case of the first Rabbi, Eliezer ben Horkenos), Rabbinical politicking (as with Yehoshua ben Chananyah), and much more. But what is the pertinent ethic? If I am not of the caliber of these five, what attribute of theirs am I then to follow?
A second question that is obvious to all is about mathematics. That’s right, math! If the first Rabbi was the spiritual heavyweight that pulled down his side of the scale against all the other Sages, than how could the other Rabbi pull off the same trick? Logically, only one of them should have that clout? And third, the last statement in the Mishnah made by Abba Shaul, that Rabbi number 5 was “the man” was not an original thought, but said in the name of his teacher. How is that possible? Did Rabban Yochanan ben Zakkai lie to us when he stated that Rabbi # 1 was tops? And if he was relating something he truly believed, why did he whisper something different to Abba Shaul?
The word Torah means “instruction,” for nothing in Torah is merely anecdotal, and every observation provides a lesson. Thus, if the ETHICS OF THE FATHERS discusses the relative virtues of Rabbi Yochanan’s disciples, it is to teach us something about ourselves and those we come into contact with.
The mishnah cites two opinions as to which disciple was the superior. Rabbi Yochanan is quoted as saying that Rabbi Eliezer was greatest, while another opinion, also attributed to Rabbi Yochanan (cited by Abba Shaul) is that Rabbi Elazar outweighed them all. The commentaries explain that (in addressing question #2) there is no contradiction between the two versions. In terms of memory, Rabbi Eliezer possessed a mind like, “a cemented cistern that loses not a drop.” In that area he surpassed all others. On the other hand, in his capacity to generate new ideas, “like an ever-increasing wellspring” Rabbi Elazar outweighed all the other Sages, including Rabbi Eliezer.
Therein lies a powerful moral lesson for each and every one of us. Every human being was created to fill a certain role in G-d’s creation, a role that cannot be filled by anyone else. In that role, not only is he unique and indispensable, but from that point of reference, he is the greatest human being in the world, greater than all other people combined. Our challenge and ethical duty is to discover our special quality, to cultivate it, and develop it until we achieve in that area the title, “the greatest man alive.”
But that is only one half of the coin. If we were only to recognize our own potential and ignore everyone else’s, we would be hearing only the first opinion of Rabban Yochanan. Thus the teacher of thousands had to let slip out that another Rabbi was the greatest. Yet despite the seemingly opposing reports there was no inherent contradiction.
For when we realize that being wonderful in one aspect of our personality does not preclude the reality that we suffer deficiencies in all the other areas of our life, do we allow the same spiritual schizophrenia for our neighbors.
This is no history lesson about the Sages of long ago, but a compelling argument for brotherhood, unity and respect that demands a new perspective.