Rabbi Yochanan and Reish Lakish “on one foot”:
These were two rabbis who lived in the Land of Israel in the 200s CE. They were “amora’im”, meaning rabbis of the Gemara but not the Mishnah. Rabbi Yochanan (bar-Nappaha) was the head of the Tiberius yeshiva and one of the authors of what eventually became the Jerusalem Talmud. (Shimon ben) Reish Lakish was known for his incisive cleverness. Because he often disagreed with Rabbi Yochanan, he helped Rabbi Yochanan get a better idea of what the Mishnah was saying.
Act 1
יומא חד הוה קא סחי ר' יוחנן בירדנא חזייה ריש לקיש ושוור לירדנא אבתריה אמר ליה חילך לאורייתא אמר ליה שופרך לנשי א"ל אי הדרת בך יהיבנא לך אחותי דשפירא מינאי קביל עליה בעי למיהדר לאתויי מאניה ולא מצי הדר אקרייה ואתנייה ושוייה גברא רבא
The Gemara relates: One day, Rabbi Yochanan was bathing in the Jordan River. Reish Lakish saw him and jumped into the Jordan, pursuing him. At that time, Reish Lakish was the leader of a band of marauders. Rabbi Yochanan said to Reish Lakish: Your strength is fit for Torah study. Reish Lakish said to him: Your beauty is fit for women. Rabbi Yochanan said to him: If you return to the pursuit of Torah, I will give you my sister in marriage, who is more beautiful than I am. Reish Lakish accepted upon himself to study Torah. Subsequently, Reish Lakish wanted to jump back out of the river to bring back his clothes, but he was unable to return, as he had lost his physical strength as soon as he accepted the responsibility to study Torah upon himself. Rabbi Yochanan taught Reish Lakish Bible, and taught him Mishna, and turned him into a great man. Eventually, Reish Lakish became one of the outstanding Torah scholars of his generation.
Context: This story comes from the Babylonian Talmud, Masechet (Tractate) Bava Metzi’a, which is about property law. The mishnah (7:1) talks about what is fair to expect from employees. The Gemara says they might be tired after working all day, and then says that Rabbi Elazar, son of Rabbi Shimon bar Yochai, used this fact to help a police officer ascertain who might be tired for honest labor and who might be tired from stealing at night. Next, the Gemara says that Rabbi Ishmael, son of Rabbi Yosei, also helped to catch thieves. The Gemara goes on to explain that Rabbi Elazar and Rabbi Ishmael were both portly gentlemen. It gives more details about them, but also includes Rabbi Yochanan in the description. From there, the Gemara goes on to talk about how handsome Rabbi Yochanan was, and how he didn’t have a beard. This brings us to our story.
1. What reactions and/or questions do you have about this story so far?
2. How could this story turned out differently?
3. Why do you think Reish Lakish decided to stop leading his gang of bandits?
4. How do you think Rabbi Yochanan’s sister felt about being promised to Reish Lakish?
5. Based on the text, at the end of this part has Reish Lakish completely given up his past?
Act 2
יומא חד הוו מפלגי בי מדרשא הסייף והסכין והפגיון והרומח ומגל יד ומגל קציר מאימתי מקבלין טומאה משעת גמר מלאכתן ומאימתי גמר מלאכתן רבי יוחנן אמר משיצרפם בכבשן ריש לקיש אמר משיצחצחן במים א"ל לסטאה בלסטיותיה ידע אמר ליה ומאי אהנת לי התם רבי קרו לי הכא רבי קרו לי אמר ליה אהנאי לך דאקרבינך תחת כנפי השכינה חלש דעתיה דרבי יוחנן חלש ריש לקיש אתאי
One day the Sages of the study hall were engaging in a dispute concerning the following baraita [text from the time of the Mishnah which didn’t make it into the Mishnah]: With regard to the sword, the knife, the dagger, the spear, a hand sickle, and a harvest sickle, from when are they susceptible to ritual impurity? The baraita answers: It is from the time of the completion of their manufacture, which is the halakha with regard to metal vessels in general. These Sages inquired: And when is the completion of their manufacture? Rabbi Yochanan says: It is from when one fires these items in the furnace. Reish Lakish said: It is from when one scours them in water, after they have been fired in the furnace. Rabbi Yochanan said to Reish Lakish: A bandit knows about his banditry, i.e., you are an expert in weaponry because you were a bandit in your youth. Reish Lakish said to Rabbi Yochanan: What benefit did you provide me by bringing me close to Torah? There, among the bandits, they called me: Leader (of the bandits), and here, too, they call me: Leader. Rabbi Yochanan said to him: I provided benefit to you, as I brought you close to God, under the wings of the Divine Presence. As a result of the quarrel, Rabbi Yochanan was offended, which in turn affected Reish Lakish, who fell ill.
Context: This is the next part of the story, some time later. With regards to “ritual impurity”, think of it like the coronavirus - there are concentric rings of exposure, and there are different situations that determine whether one has or has not contracted it. Under this analogy, the discussion would be akin to “At what point is one vulnerable to contracting Covid”, except here it’s “At what point in the manufacturing process is an item vulnerable to contracting ritual impurity?”.
1. At what points could this part of the story gone differently?
2. Why is Reish Lakish bothered by what Rabbi Yochanan said?
3. Why is Rabbi Yochanan bothered by what Reish Lakish said?
4. How do you think Rabbi Yochanan’s sister / Reish Lakish’s wife feels about this situation?
5. If you could give any character advice at this point, what would you tell them to do?
Act 3
אחתיה קא בכיא אמרה ליה עשה בשביל בני אמר לה (ירמיהו מט, יא) עזבה יתומיך אני אחיה עשה בשביל אלמנותי אמר לה (ירמיהו מט, יא) ואלמנותיך עלי תבטחו נח נפשיה דר' שמעון בן לקיש והוה קא מצטער ר' יוחנן בתריה טובא אמרו רבנן מאן ליזיל ליתביה לדעתיה ניזיל רבי אלעזר בן פדת דמחדדין שמעתתיה אזל יתיב קמיה כל מילתא דהוה אמר רבי יוחנן אמר ליה תניא דמסייעא לך אמר את כבר לקישא בר לקישא כי הוה אמינא מילתא הוה מקשי לי עשרין וארבע קושייתא ומפריקנא ליה עשרין וארבעה פרוקי וממילא רווחא שמעתא ואת אמרת תניא דמסייע לך אטו לא ידענא דשפיר קאמינא הוה קא אזיל וקרע מאניה וקא בכי ואמר היכא את בר לקישא היכא את בר לקישא והוה קא צוח עד דשף דעתיה [מיניה] בעו רבנן רחמי עליה ונח נפשיה
Rabbi Yochanan’s sister, who was Reish Lakish’s wife, came crying to Rabbi Yochanan, begging that he pray for Reish Lakish’s recovery. She said to him: Do this for the sake of my children, so that they should have a father. Rabbi Yochanan said to her the verse: “Leave your fatherless children, I will rear them” (Jeremiah 49:11), i.e., I will take care of them. She said to him: Do so for the sake of my widowhood. He said to her the rest of the verse: “And let your widows trust in Me.” Ultimately, Rabbi Shimon ben Lakish, Reish Lakish, died. Rabbi Yochanan was sorely pained over losing him. The Rabbis said: Who will go to calm Rabbi Yochanan’s mind and comfort him over his loss? They said: Let Rabbi Elazar ben Pedat go, as his statements are sharp, i.e., he is clever and will be able to serve as a substitute for Reish Lakish. Rabbi Elazar ben Pedat went and sat before Rabbi Yochanan. With regard to every matter that Rabbi Yochanan would say, Rabbi Elazar ben Pedat would say to him: There is a ruling which is taught in a baraita that supports your opinion. Rabbi Yochanan said to him: Are you comparable to the son of Lakish? In my discussions with the son of Lakish, when I would state a matter, he would raise twenty-four difficulties against me in an attempt to disprove my claim, and I would answer him with twenty-four answers, and the halakha by itself would become broadened and clarified. And yet you say to me: There is a ruling which is taught in a baraita that supports your opinion. Do I not know that what I say is good? Being rebutted by Reish Lakish served a purpose; your bringing proof to my statements does not. Rabbi Yochanan went around, rending his clothing, weeping and saying: Where are you, son of Lakish? Where are you, son of Lakish? Rabbi Yochanan screamed until his mind was taken from him, i.e., he went insane. The Rabbis prayed and requested for God to have mercy on him and take his soul, and Rabbi Yochanan died.
Context: The end of the story. Note that “Reish” is an acronym for “Rabbi Shimon ben”, so “Reish Lakish” is “Rabbi Simon, son of Lakish”.
1. At what points could this part of the story have gone differently?
2. Why didn’t Rabbi Yochanan want to pray for Reish Lakish to recover?
3. Why is Rabbi Yochanan so upset after Reish Lakish dies?
4. Did the Rabbis make the right choice at the end?
5. The Rabbis, who learned with others, chose to include this text for a reason. What can we take from it today?
With appreciation to Elie Holzer and MTEI Cohort 9.
A Readers’ Theatre version of Reish Lakish and Rabbi Yochanan
Adapted from the Babylonian Talmud, Bava Metzi’a 84a by David Schwartz
Act 1
(Setting: The Jordan River)
Narrator: One day, Rabbi Yochanan was bathing in the Jordan River. Reish Lakish saw him and jumped into the Jordan, pursuing him. At that time, Reish Lakish was the leader of a band of marauders.
Rabbi Yochanan: Your strength is fit for Torah study.
Reish Lakish: Your beauty is fit for women.
Rabbi Yochanan: If you return to the pursuit of Torah, I will give you my sister in marriage. She is more beautiful than I am.
Reish Lakish: Very well, I accept upon myself to study Torah.
Narrator: Reish Lakish wanted to jump out of the river to bring back his clothes, but he was unable to return as he had lost his physical strength. Rabbi Yochanan taught Reish Lakish Bible and taught him Mishnah, and turned him into a great man. Eventually, Reish Lakish became one of the outstanding Torah scholars of his generation.
Act 2
(Setting: The study hall)
Narrator: One day, the Sages were engaged in a discussion about the following text: From what point are swords, knives, daggers, spears, hand sickles, and harvest sickles susceptible to ritual impurity? From the time of the completion of their manufacture.
Sage: And when is the completion of their manufacture?
Rabbi Yochanan: It is from when one fires these items in the furnace.
Reish Lakish: It is from when one scours them in water, after they have been fired in the furnace.
Rabbi Yochanan: A bandit knows his banditry.
Reish Lakish: What benefit did you provide me by bringing me close to Torah? There, among the bandits, I was called “Leader”, and here too they call me “Leader”.
Rabbi Yochanan: I provided benefit to you, as I brought you close to God, under the wings of the Divine Presence.
Narrator: As a result of the quarrel, Rabbi Yochanan was offended, which in turn affected Reish Lakish, who fell ill.
Act 3
Scene 1
(Setting: Rabbi Yochanan’s house)
Narrator: Rabbi Yochanan’s sister, who was Reish Lakish’s wife, came crying to Rabbi Yochanan, begging that he pray for Reish Lakish’s recovery.
Rabbi Yochanan’s sister: Do this for the sake of my children, so that they should have a father.
Rabbi Yochanan: As Jeremiah says, “Leave your fatherless children, I will rear them”
Rabbi Yochanan’s sister: Do so for the sake of my widowhood.
Rabbi Yochanan: As the rest of the verse says, “And let your widows trust in me”.
Narrator: Ultimately, Reish Lakish died.
Scene 2
(Setting: Rabbi Yochanan’s house)
Narrator: Rabbi Yochanan was sorely pained over losing Reish Lakish.
Rabbis: Who will go to calm Rabbi Yochanan’s mind and comfort him over his loss? Let Rabbi Elazar ben Pedat go, as his statements are sharp; he is clever and will be able to serve as a substitute for Reish Lakish.
Narrator: Rabbi Elazar ben Pedat went and sat before Rabbi Yochanan. With regard to every matter that Rabbi Yochanan would say, Rabbi Elazar ben Pedat would say to him, “There is a ruling which is taught that supports your opinion”.
Rabbi Yochanan: Are you comparable to the son of Lakish? When I would state a matter, he would raise twenty-four difficulties to which I would provide twenty-four answers and the Halacha by itself would become broadened and clarified. And yet you say to me “There is a ruling that supports your opinion”. Do I not know that what I say is good?
Narrator: Rabbi Yochanan went around rending his clothing, weeping, and saying “Where are you, son of Lakish? Where are you, son of Lakish?” He screamed until he went insane. The Rabbis prayed and requested that God have mercy on him and take his soul, and Rabbi Yochanan died.
Appendix A: The Full Story
יומא חד הוה קא סחי ר' יוחנן בירדנא חזייה ריש לקיש ושוור לירדנא אבתריה אמר ליה חילך לאורייתא אמר ליה שופרך לנשי א"ל אי הדרת בך יהיבנא לך אחותי דשפירא מינאי קביל עליה בעי למיהדר לאתויי מאניה ולא מצי הדר אקרייה ואתנייה ושוייה גברא רבא יומא חד הוו מפלגי בי מדרשא הסייף והסכין והפגיון והרומח ומגל יד ומגל קציר מאימתי מקבלין טומאה משעת גמר מלאכתן ומאימתי גמר מלאכתן רבי יוחנן אמר משיצרפם בכבשן ריש לקיש אמר משיצחצחן במים א"ל לסטאה בלסטיותיה ידע אמר ליה ומאי אהנת לי התם רבי קרו לי הכא רבי קרו לי אמר ליה אהנאי לך דאקרבינך תחת כנפי השכינה חלש דעתיה דרבי יוחנן חלש ריש לקיש אתאי אחתיה קא בכיא אמרה ליה עשה בשביל בני אמר לה (ירמיהו מט, יא) עזבה יתומיך אני אחיה עשה בשביל אלמנותי אמר לה (ירמיהו מט, יא) ואלמנותיך עלי תבטחו נח נפשיה דר' שמעון בן לקיש והוה קא מצטער ר' יוחנן בתריה טובא אמרו רבנן מאן ליזיל ליתביה לדעתיה ניזיל רבי אלעזר בן פדת דמחדדין שמעתתיה אזל יתיב קמיה כל מילתא דהוה אמר רבי יוחנן אמר ליה תניא דמסייעא לך אמר את כבר לקישא בר לקישא כי הוה אמינא מילתא הוה מקשי לי עשרין וארבע קושייתא ומפריקנא ליה עשרין וארבעה פרוקי וממילא רווחא שמעתא ואת אמרת תניא דמסייע לך אטו לא ידענא דשפיר קאמינא הוה קא אזיל וקרע מאניה וקא בכי ואמר היכא את בר לקישא היכא את בר לקישא והוה קא צוח עד דשף דעתיה [מיניה] בעו רבנן רחמי עליה ונח נפשיה
The Gemara relates: One day, Rabbi Yochanan was bathing in the Jordan River. Reish Lakish saw him and jumped into the Jordan, pursuing him. At that time, Reish Lakish was the leader of a band of marauders. Rabbi Yochanan said to Reish Lakish: Your strength is fit for Torah study. Reish Lakish said to him: Your beauty is fit for women. Rabbi Yochanan said to him: If you return to the pursuit of Torah, I will give you my sister in marriage, who is more beautiful than I am. Reish Lakish accepted upon himself to study Torah. Subsequently, Reish Lakish wanted to jump back out of the river to bring back his clothes, but he was unable to return, as he had lost his physical strength as soon as he accepted the responsibility to study Torah upon himself. Rabbi Yochanan taught Reish Lakish Bible, and taught him Mishna, and turned him into a great man. Eventually, Reish Lakish became one of the outstanding Torah scholars of his generation. One day the Sages of the study hall were engaging in a dispute concerning the following baraita: With regard to the sword, the knife, the dagger, the spear, a hand sickle, and a harvest sickle, from when are they susceptible to ritual impurity? The baraita answers: It is from the time of the completion of their manufacture, which is the halakha with regard to metal vessels in general. These Sages inquired: And when is the completion of their manufacture? Rabbi Yochanan says: It is from when one fires these items in the furnace. Reish Lakish said: It is from when one scours them in water, after they have been fired in the furnace. Rabbi Yochanan said to Reish Lakish: A bandit knows about his banditry, i.e., you are an expert in weaponry because you were a bandit in your youth. Reish Lakish said to Rabbi Yochanan: What benefit did you provide me by bringing me close to Torah? There, among the bandits, they called me: Leader of the bandits, and here, too, they call me: Leader of the bandits. Rabbi Yochanan said to him: I provided benefit to you, as I brought you close to God, under the wings of the Divine Presence. As a result of the quarrel, Rabbi Yochanan was offended, which in turn affected Reish Lakish, who fell ill. Rabbi Yochanan‘s sister, who was Reish Lakish’s wife, came crying to Rabbi Yochanan, begging that he pray for Reish Lakish’s recovery. She said to him: Do this for the sake of my children, so that they should have a father. Rabbi Yochanan said to her the verse: “Leave your fatherless children, I will rear them” (Jeremiah 49:11), i.e., I will take care of them. She said to him: Do so for the sake of my widowhood. He said to her the rest of the verse: “And let your widows trust in Me.” Ultimately, Rabbi Shimon ben Lakish, Reish Lakish, died. Rabbi Yochanan was sorely pained over losing him. The Rabbis said: Who will go to calm Rabbi Yochanan‘s mind and comfort him over his loss? They said: Let Rabbi Elazar ben Pedat go, as his statements are sharp, i.e., he is clever and will be able to serve as a substitute for Reish Lakish. Rabbi Elazar ben Pedat went and sat before Rabbi Yochanan. With regard to every matter that Rabbi Yochanan would say, Rabbi Elazar ben Pedat would say to him: There is a ruling which is taught in a baraita that supports your opinion. Rabbi Yochanan said to him: Are you comparable to the son of Lakish? In my discussions with the son of Lakish, when I would state a matter, he would raise twenty-four difficulties against me in an attempt to disprove my claim, and I would answer him with twenty-four answers, and the halakha by itself would become broadened and clarified. And yet you say to me: There is a ruling which is taught in a baraita that supports your opinion. Do I not know that what I say is good? Being rebutted by Reish Lakish served a purpose; your bringing proof to my statements does not. Rabbi Yochanan went around, rending his clothing, weeping and saying: Where are you, son of Lakish? Where are you, son of Lakish? Rabbi Yochanan screamed until his mind was taken from him, i.e., he went insane. The Rabbis prayed and requested for God to have mercy on him and take his soul, and Rabbi Yochanan died.
Appendix B: A Related Story
Rabbi Yoḥanan found the young son of Reish Lakish, when he was sitting and studying and he was reciting the verse: “The foolishness of man perverts his way, and his heart frets against the Lord” (Proverbs 19:3). This verse means that when someone sins and every manner of mishap befalls him, he complains and wonders why these things are happening to him. Rabbi Yoḥanan sat down and wondered aloud about this verse, saying: Is there anything that is written in the Writings that is not alluded to in the Torah at all? I cannot think of any hint of this idea in the Torah itself. The child said to him: Is that to say that this idea is really not alluded to in the Torah? But isn’t it written, with regard to Joseph’s brothers: “And their heart failed them and they turned trembling to one to another, saying: What is this that God has done to us?” (Genesis 42:28). This verse exemplifies the notion that when one sins and encounters troubles, he wonders why it is happening to him. Impressed by the youth’s wisdom, Rabbi Yoḥanan raised his eyes and stared at the boy. At this point, the boy’s mother came and took him away, saying to him: Come away from Rabbi Yoḥanan, so that he does not do to you as he did to your father. Reish Lakish, the boy’s father, died during a heated dispute with Rabbi Yoḥanan over a Torah matter. The argument ended with an offended look from Rabbi Yoḥanan which caused Reish Lakish’s death, and the boy’s mother was afraid that her son might suffer the same fate.
Appendix C: From the Female Perspective