תנורו של עכנאי חלק ד דמותו של רבי יהושע

שש

ראה את רבי יהושע וקרא עליו (ישעיהו כח) את מי יורה דעה. זכור אני שהיתה אמו מולכת עריסתו לבית הכנסת בשביל שיתדבקו אזניו בדברי תורה.

מה ניתן להבין ממקור זה על הקשר של ר' יהושע לבית המדרש?

משנה ראש השנה ב׳:ח׳-ט׳

(ח) דְּמוּת צוּרוֹת לְבָנוֹת הָיוּ לוֹ לְרַבָּן גַּמְלִיאֵל בַּטַּבְלָא וּבַכֹּתֶל בַּעֲלִיָּתוֹ, שֶׁבָּהֶן מַרְאֶה אֶת הַהֶדְיוֹטוֹת וְאוֹמֵר, הֲכָזֶה רָאִיתָ אוֹ כָזֶה. מַעֲשֶׂה שֶׁבָּאוּ שְׁנַיִם וְאָמְרוּ, רְאִינוּהוּ שַׁחֲרִית בַּמִּזְרָח וְעַרְבִית בַּמַּעֲרָב. אָמַר רַבִּי יוֹחָנָן בֶּן נוּרִי, עֵדֵי שֶׁקֶר הֵם. כְּשֶׁבָּאוּ לְיַבְנֶה קִבְּלָן רַבָּן גַּמְלִיאֵל. וְעוֹד בָּאוּ שְׁנַיִם וְאָמְרוּ, רְאִינוּהוּ בִזְמַנּוֹ, וּבְלֵיל עִבּוּרוֹ לֹא נִרְאָה, וְקִבְּלָן רַבָּן גַּמְלִיאֵל. אָמַר רַבִּי דוֹסָא בֶּן הַרְכִּינָס, עֵדֵי שֶׁקֶר הֵן, הֵיאָךְ מְעִידִין עַל הָאִשָּׁה שֶׁיָּלְדָה, וּלְמָחָר כְּרֵסָהּ בֵּין שִׁנֶּיהָ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, רוֹאֶה אֲנִי אֶת דְּבָרֶיךָ:

(ט) שָׁלַח לוֹ רַבָּן גַּמְלִיאֵל, גּוֹזְרַנִי עָלֶיךָ שֶׁתָּבֹא אֶצְלִי בְּמַקֶּלְךָ וּבִמְעוֹתֶיךָ בְּיוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּחֶשְׁבּוֹנְךָ. הָלַךְ וּמְצָאוֹ רַבִּי עֲקִיבָא מֵצֵר, אָמַר לוֹ, יֶשׁ לִי לִלְמוֹד שֶׁכָּל מַה שֶּׁעָשָׂה רַבָּן גַּמְלִיאֵל עָשׂוּי, שֶׁנֶּאֱמַר (ויקרא כג), אֵלֶּה מוֹעֲדֵי יְיָ מִקְרָאֵי קֹדֶשׁ, אֲשֶׁר תִּקְרְאוּ אֹתָם, בֵּין בִּזְמַנָּן בֵּין שֶׁלֹּא בִזְמַנָּן, אֵין לִי מוֹעֲדוֹת אֶלָּא אֵלּוּ. בָּא לוֹ אֵצֶל רַבִּי דוֹסָא בֶּן הַרְכִּינָס, אָמַר לוֹ, אִם בָּאִין אָנוּ לָדוּן אַחַר בֵּית דִּינוֹ שֶׁל רַבָּן גַּמְלִיאֵל, צְרִיכִין אָנוּ לָדוּן אַחַר כָּל בֵּית דִּין וּבֵית דִּין שֶׁעָמַד מִימוֹת משֶׁה וְעַד עַכְשָׁיו, שֶׁנֶּאֱמַר (שמות כד), וַיַּעַל משֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל. וְלָמָּה לֹא נִתְפָּרְשׁוּ שְׁמוֹתָן שֶׁל זְקֵנִים, אֶלָּא לְלַמֵּד, שֶׁכָּל שְׁלשָׁה וּשְׁלשָׁה שֶׁעָמְדוּ בֵית דִּין עַל יִשְׂרָאֵל, הֲרֵי הוּא כְבֵית דִּינוֹ שֶׁל משֶׁה. נָטַל מַקְלוֹ וּמְעוֹתָיו בְּיָדוֹ, וְהָלַךְ לְיַבְנֶה אֵצֶל רַבָּן גַּמְלִיאֵל בְּיוֹם שֶׁחָל יוֹם הַכִּפּוּרִים לִהְיוֹת בְּחֶשְׁבּוֹנוֹ. עָמַד רַבָּן גַּמְלִיאֵל וּנְשָׁקוֹ עַל רֹאשׁוֹ, אָמַר לוֹ, בֹּא בְשָׁלוֹם, רַבִּי וְתַלְמִידִי, רַבִּי בְחָכְמָה, וְתַלְמִידִי שֶׁקִּבַּלְתָּ דְּבָרָי:

מדוע טוען ר' דוסא בן הרכינס שהעדים הם עדי שקר?
מדוע לדעתך תוקף רבן גמליאל את ר' יהושע ולא את ר' דוסא, הרי ר' דוסא אמר ראשון שהם שקרנים?
כיצד מנסה ר' עקיבא לנחם את ר' יהושע?

שאלת העמקה: כיצד לדעתך מתקשר סיפור זה לעניינו?

Mishnah Rosh Hashanah 2:8-9

(8) Rabban Gamliel had, on a tablet, and on the walls of his loft, various drawings of the moon, which he showed to simple witnesses, and said, "Was it like this [drawing] that you saw, or like [the other one]?" It happened once, that two witnesses came and said, "We saw [the moon] in the East in the morning, and in the evening in the West." [In that case,] Rabbi Yochanan ben Nuri said, "They are false witnesses." [But] when they came to Yavneh, Rabban Gamliel accepted [their testimony. It] also [happened once that] two witnesses came and said, "We saw the moon at its time [meaning, on the first of the two possible days], but it was not [to be] seen [afterwards] on the evening of its intercalation," and Rabban Gamliel accepted [their testimony]. Rabbi Dosa ben Harkinus said, "They are false witnesses; how can they testify that a [certain] woman gave birth [on a certain day], and, on the next day that her 'womb was between her teeth' [and the fetus still inside]?" [Then] Rabbi Yehoshua said to him, "I perceive [the truth of] your words."

(9) [Upon hearing this,] Rabban Gamliel sent [Rabbi Yehoshua] word, saving, "I decree upon you to come to me with your staff and your money on the day that comes out to be Yom Kippur, according to your calculation." Rabbi Akiva went to [Rabbi Yehoshua], and found him grieving; he said to him, "I have with what to teach, that all that Rabban Gamliel has done is [bindingly] done, as it is stated (Leveticus 23:4), 'These are the feasts of the Lord, holy convocations which you shall proclaim;' whether at their [proper] time, or whether not at their [proper] time, I have no holy convocations except [for the ones proclaimed by the court." When Rabbi Yehoshua] came to Rabbi Dosa ben Harkinus, [the latter] said to him, "If we are to [question the decisions] of the court of Rabban Gamliel, we must [also question the decisions] of all the courts which have stood, from the days of Moshe until [today]; as it is stated, (Exodus 24:2), 'Moshe, Aharon, Nadav, Avihu, and seventy of the elders of Israel went up.' Why were the names of the elders not specified? Rather [it was] to teach, that every three men that form ‏a court [to be responsible] over Israel, behold [that court] is to be [considered] like the court of Moshe." [After this], Rabbi Yehoshua took his staff and his money in his hand, and went to Yavneh to Rabban Gamliel on the day that came out to be Yom Kippur, according to his calculation. [At that point], Rabban Gamliel stood up, and kissed him on his head, [and] he said to him, "Come in peace, my teacher and my disciple! My teacher — in wisdom; and my disciple — in that you accepted my words."

חגיגה י״ד ב

ת"ר מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה מהלך בדרך ור' אלעזר בן ערך מחמר אחריו אמר לו רבי שנה לי פרק אחד במעשה מרכבה אמר לו לא כך שניתי לכם ולא במרכבה ביחיד אלא א"כ היה חכם מבין מדעתו אמר לו רבי תרשיני לומר לפניך דבר אחד שלמדתני אמר לו אמורמיד ירד רבן יוחנן בן זכאי מעל החמור ונתעטף וישב על האבן תחת הזית אמר לו רבי מפני מה ירדת מעל החמור אמר אפשר אתה דורש במעשה מרכבה ושכינה עמנו ומלאכי השרת מלוין אותנו ואני ארכב על החמור מיד פתח ר"א בן ערך במעשה המרכבה ודרש וירדה אש מן השמים וסיבבה כל האילנות שבשדה פתחו כולן ואמרו שירהמה שירה אמרו (תהלים קמח, ז) הללו את ה' מן הארץ תנינים וכל תהומות עץ פרי וכל ארזים הללויה נענה מלאך מן האש ואמר הן הן מעשה המרכבה עמד רבן יוחנן ב"ז ונשקו על ראשו ואמר ברוך ה' אלהי ישראל שנתן בן לאברהם אבינו שיודע להבין ולחקור ולדרוש במעשה מרכבה יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש אתה נאה דורש ונאה מקיים אשריך אברהם אבינו שאלעזר בן ערך יצא מחלציך וכשנאמרו הדברים לפני ר' יהושע היה הוא ורבי יוסי הכהן מהלכים בדרך אמרו אף אנו נדרוש במעשה מרכבה פתח רבי יהושע ודרש ואותו היום תקופת תמוז היה נתקשרו שמים בעבים ונראה כמין קשת בענן והיו מלאכי השרת מתקבצין ובאין לשמוע כבני אדם שמתקבצין ובאין לראות במזמוטי חתן וכלה הלך רבי יוסי הכהן וסיפר דברים לפני רבן יוחנן בן זכאי ואמר אשריכם ואשרי יולדתכם אשרי עיני שכך ראו ואף אני ואתם בחלומי מסובין היינו על הר סיני ונתנה עלינו בת קול מן השמים עלו לכאן עלו לכאן טרקלין גדולים ומצעות נאות מוצעות לכם אתם ותלמידיכם ותלמידי תלמידיכם מזומנין לכת שלישית

בתחילת הגמ' אנו רואים כי ר' אלעזר בן ערך דורש במעשה מרכבה ורבן יוחנן בן זכאי מתפעל מכך מאוד.

בהמשך רואים כי ר' יהושע גם כן דורש במעשה מרכבה.

האם תגובתו של רבן יוחנן בן זכאי היא חיובית או שלילית למעשהו זה?
האם תגובתו של רבן יוחנן מעידה על גדולתו של ר' יהושע?

Chagigah 14b

This case is referring to words of Torah, while that case is referring to commerce. With regard to words of Torah, they were trustworthy; with regard to commerce, they were not. § The Gemara returns to the topic of the Design of the Divine Chariot. The Sages taught: An incident occurred involving Rabban Yoḥanan ben Zakkai, who was riding on a donkey and was traveling along the way, and his student, Rabbi Elazar ben Arakh, was riding a donkey behind him. Rabbi Elazar said to him: My teacher, teach me one chapter in the Design of the Divine Chariot. He said to him: Have I not taught you: And one may not expound the Design of the Divine Chariot to an individual, unless he is a Sage who understands on his own accord? Rabbi Elazar said to him: My teacher, allow me to say before you one thing that you taught me. In other words, he humbly requested to recite before him his own understanding of this issue. He said to him: Speak. Immediately, Rabban Yoḥanan ben Zakkai alighted from the donkey, and wrapped his head in his cloak in a manner of reverence, and sat on a stone under an olive tree. Rabbi Elazar said to him: My teacher, for what reason did you alight from the donkey? He said: Is it possible that while you are expounding the Design of the Divine Chariot, and the Divine Presence is with us, and the ministering angels are accompanying us, that I should ride on a donkey? Immediately, Rabbi Elazar ben Arakh began to discuss the Design of the Divine Chariot and expounded, and fire descended from heaven and encircled all the trees in the field, and all the trees began reciting song. What song did they recite? “Praise the Lord from the earth, sea monsters and all depths…fruit trees and all cedars…praise the Lord” (Psalms 148:7–14). An angel responded from the fire, saying: This is the very Design of the Divine Chariot, just as you expounded. Rabban Yoḥanan ben Zakkai stood and kissed Rabbi Elazar ben Arakh on his head, and said: Blessed be God, Lord of Israel, who gave our father Abraham a son like you, who knows how to understand, investigate, and expound the Design of the Divine Chariot. There are some who expound the Torah’s verses well but do not fulfill its imperatives well, and there are some who fulfill its imperatives well but do not expound its verses well, whereas you expound its verses well and fulfill its imperatives well. Happy are you, our father Abraham, that Elazar ben Arakh came from your loins. The Gemara relates: And when these matters, this story involving his colleague Rabbi Elazar ben Arakh, were recounted before Rabbi Yehoshua, he was walking along the way with Rabbi Yosei the Priest. They said: We too shall expound the Design of the Divine Chariot. Rabbi Yehoshua began expounding. And that was the day of the summer solstice, when there are no clouds in the sky. Yet the heavens became filled with clouds, and there was the appearance of a kind of rainbow in a cloud. And ministering angels gathered and came to listen, like people gathering and coming to see the rejoicing of a bridegroom and bride. Rabbi Yosei the Priest went and recited these matters before Rabban Yoḥanan ben Zakkai, who said to him: Happy are all of you, and happy are the mothers who gave birth to you; happy are my eyes that saw this, students such as these. As for you and I, I saw in my dream that we were seated at Mount Sinai, and a Divine Voice came to us from heaven: Ascend here, ascend here, for large halls [teraklin] and pleasant couches are made up for you. You, your students, and the students of your students are invited to the third group, those who will merit to welcome the Divine Presence. The Gemara poses a question: Is that so? But isn’t it taught in a baraita: Rabbi Yosei, son of Rabbi Yehuda, says: There are three lectures. In other words, there are three Sages with regard to whom it states that they delivered lectures on the mystical tradition: Rabbi Yehoshua lectured on these matters before Rabban Yoḥanan ben Zakkai; Rabbi Akiva lectured before Rabbi Yehoshua; and Ḥananya ben Ḥakhinai lectured before Rabbi Akiva. However, Rabbi Elazar ben Arakh was not included in the list, despite the testimony that he lectured before Rabban Yoḥanan. The Gemara explains: Those who lectured and were also lectured to were included; but those who lectured and were not lectured to were not included. The Gemara asks: But wasn’t there Ḥananya ben Ḥakhinai, who was not lectured to, and yet he is included? The Gemara answers: Ḥananya ben Ḥakhinai actually lectured before one who lectured in front of his own rabbi, so he was also included in this list. § The Sages taught: Four entered the orchard [pardes], i.e., dealt with the loftiest secrets of Torah, and they are as follows: Ben Azzai; and ben Zoma; Aḥer, the other, a name for Elisha ben Avuya; and Rabbi Akiva. Rabbi Akiva, the senior among them, said to them: When, upon your arrival in the upper worlds, you reach pure marble stones, do not say: Water, water, although they appear to be water, because it is stated: “He who speaks falsehood shall not be established before My eyes” (Psalms 101:7). The Gemara proceeds to relate what happened to each of them: Ben Azzai glimpsed at the Divine Presence and died. And with regard to him the verse states: “Precious in the eyes of the Lord is the death of His pious ones” (Psalms 116:15). Ben Zoma glimpsed at the Divine Presence and was harmed, i.e., he lost his mind. And with regard to him the verse states: “Have you found honey? Eat as much as is sufficient for you, lest you become full from it and vomit it” (Proverbs 25:16). Aḥer chopped down the shoots of saplings. In other words, he became a heretic. Rabbi Akiva came out safely. The Gemara recounts the greatness of ben Zoma, who was an expert interpreter of the Torah and could find obscure proofs: They asked ben Zoma: What is the halakha with regard to castrating a dog? The prohibition against castration appears alongside the sacrificial blemishes, which may imply that it is permitted to castrate an animal that cannot be sacrificed as an offering. He said to them: The verse states “That which has its testicles bruised, or crushed, or torn, or cut, you shall not offer to God, nor shall you do so in your land” (Leviticus 22:24), from which we learn: With regard to any animal that is in your land, you shall not do such a thing. They also asked ben Zoma: A woman considered to be a virgin who became pregnant, what is the halakha? A High Priest may marry only a virgin; is he permitted to marry her? The answer depends on the following: Are we concerned for the opinion of Shmuel? Shmuel says:

חגיגה ג׳ א

ת"ר מעשה ברבי יוחנן בן ברוקה ורבי אלעזר (בן) חסמא שהלכו להקביל פני ר' יהושע בפקיעין אמר להם מה חידוש היה בבית המדרש היום אמרו לו תלמידיך אנו ומימיך אנו שותין אמר להם אף על פי כן אי אפשר לבית המדרש בלא חידוש

שבת של מי היתה שבת של ר' אלעזר בן עזריה היתה ובמה היתה הגדה היום אמרו לו בפרשת הקהל ומה דרש בה (דברים לא, יב) הקהל את העם האנשים והנשים והטף אם אנשים באים ללמוד נשים באות לשמוע טף למה באין כדי ליתן שכר למביאיהן אמר להם מרגלית טובה היתה בידכם ובקשתם לאבדה ממני

מהי הנחת היסוד שמנחה את ר' יהושע בשאלותיו את תלמידיו?

שאלה להעמקה: הם לדעתכם דבר זה משפיע על דעתו בסוגייתנו?

Chagigah 3a

they are obligated in rejoicing. And one who does not hear and does not speak, an imbecile, and a minor are all exempt even from rejoicing, since they are exempt from all the mitzvot mentioned in the Torah. The Gemara asks: What is different with regard to the mitzva of appearance, that a deaf person and a mute are exempt from this mitzva? And what is different with regard to the mitzva of rejoicing, that they are obligated? The Gemara explains: With regard to their exemption from the obligation of appearance, the tanna derives this halakha by means of a verbal analogy between the term appearance stated with regard to the mitzva of appearance at the Temple on the pilgrim Festival and the term appearance stated with regard to the mitzva of assembly, i.e., the obligation to assemble in the Temple on Sukkot in the year following the Sabbatical Year. As it is written, with regard to the mitzva of assembly: “Assemble the people, the men and the women and the little ones” (Deuteronomy 31:12), and it is written in that context: “When all of Israel come to appear” (Deuteronomy 31:11). Just as a deaf person and a mute are not obligated to attend the assembly, they are likewise exempt from appearing in the Temple on the Festivals. The Gemara asks: And there, with regard to the mitzva of assembly, from where do we derive that a deaf person and a mute are exempt? As it is written there: “That they may hear, and that they may learn” (Deuteronomy 31:12), and it is taught in a baraita that the phrase “that they may hear” excludes one who speaks but does not hear; and the phrase “and that they may learn” excludes one who hears but does not speak, as he is unable to learn. The Gemara asks: Is that to say that one who is not able to speak is not able to learn? But consider the following incident. There were two mute people who were in the neighborhood of Rabbi Yehuda HaNasi. They were the sons of the daughter of Rabbi Yoḥanan ben Gudgeda, and some say that they were the sons of the sister of Rabbi Yoḥanan ben Gudgeda. Whenever Rabbi Yehuda HaNasi would enter the study hall they would also enter and sit before the Sages, and they would nod their heads as if they understood and move their lips. And Rabbi Yehuda HaNasi prayed for God to have mercy upon them, and they were healed. And it was discovered that they had learned and were proficient in halakha, i.e., Mishna; Sifra, the halakhic midrash on Leviticus; Sifrei, the halakhic midrash on Numbers and Deuteronomy; and the entire Talmud. This shows that those who cannot speak are able to learn. Mar Zutra said that one should read into the verse: That they may teach [yelamdu], instead of: “That they may learn [yilmedu]” (Deuteronomy 31:12). Even if a mute person is able to learn he cannot teach others. Rav Ashi said that the verse is certainly to be read: That they may teach. As, if it enters your mind that one should read: “That they may learn,” as it is written, and you will explain that since he is not able to speak he is not able to learn, and similarly the reason for the exemption of a deaf person is that since he is not able to hear he is not able to learn, you will have erred. According to this interpretation, it is clear from the context that a deaf person is exempted by the phrase: “That they may hear,” not merely due to his lack of hearing but because his inability to hear prevents him from learning. However, this is incorrect, for if so, this exemption of a mute could also be derived from: “That they may hear,” as the verse has already taught the basic principle that anyone who cannot learn is not obligated in the mitzva of assembly. Rather, the verse is certainly to be read as: “That they may teach,” which indicates that although a mute is able to learn himself, and therefore he is not exempted by the previous verse, he is nevertheless exempt because he is unable to teach others. Rabbi Tanḥum said: One who is deaf in one ear is exempt from the mitzva of appearance in the Temple, as it is stated with regard to the mitzva of assembly: “When all Israel comes to appear before the Lord your God in the place that He shall choose, you shall read this law before all Israel in their ears” (Deuteronomy 31:11). This verse indicates that the obligation of assembly applies only to those who can hear with both ears. Since the two mitzvot are connected by verbal analogy, as explained above, this halakha applies to the mitzva of appearance as well. The Gemara asks: But this phrase: “In their ears,” is necessary to teach that the reading of the Torah at the assembly must enter the ears of the entire Jewish people. Consequently, it cannot serve as the source of the halakha concerning one who is deaf in one ear. The Gemara answers: That halakha, that the reading of the Torah must be heard by the entire Jewish people, is derived from the phrase: “Before all Israel” (Deuteronomy 31:11). The Gemara asks: If that halakha were derived from: “Before all Israel,” I would say that the mitzva applies even though they cannot hear; therefore, the Merciful One writes: “In their ears,” and that indicates that they must be able to hear. If so, this phrase is not available for deriving the halakha of someone who is deaf in one ear. The Gemara answers: That halakha, that the people must hear, is derived from: “That they may hear” (Deuteronomy 31:12). Therefore, the phrase: “In their ears,” is not required for that purpose. Rather, it teaches that only those who can hear with both ears are obligated in the mitzva of assembly, and by extension, in the mitzva of appearance as well. Rabbi Tanḥum said: One who is lame in one leg is exempt from the mitzva of appearance, as it is stated: “Three times [regalim] shall you keep a feast for Me in the year” (Exodus 23:14).Since the term for feet is raglayim, it can be inferred from here that the obligation to ascend involves the use of both of one’s legs. The Gemara asks: But the term “regalim” is necessary to exclude people with artificial legs. Although these people are capable of walking, as they do not have two natural legs they are exempt from ascending to the Temple. The Gemara responds: That halakha is derived from: “Three occasions [pe’amim] in the year all your males will appear before the Lord God” (Exodus 23:17). The term pe’amim can also mean legs, as it is taught in a baraita, with regard to the term “pe’amim”: Pe’amim means nothing other than legs. And so it says: “The foot shall tread it down, even the feet of the poor and the steps [pa’amei] of the needy” (Isaiah 26:6), and it says: “How beautiful are your feet [fe’amayikh] in sandals, daughter of the prince” (Song of Songs 7:2). With regard to the aforementioned verse, Rava taught: What is the meaning of that which is written: “How beautiful are your feet in sandals, daughter of the prince [nadiv]”? How pleasant are the feet [raglehen] of the Jewish people when they ascend to Jerusalem on the pilgrimage Festival [regel]. “Daughter of the prince”: this is referring to the daughter of Abraham our father who is called a prince, as it is stated: “The princes of the peoples are gathered together, the people of the God of Abraham” (Psalms 47:10). The Gemara asks: Is God only “the God of Abraham,” and not the God of Isaac and Jacob? Rather, the verse mentions “the God of Abraham,” as he was the first of the converts. Abraham was the first prince, as all converts who follow in his path are called “the princes of the peoples.” The Gemara cites another statement of Rabbi Tanḥum. Rav Kahana said that Rabbi Natan bar Manyumi taught in the name of Rabbi Tanḥum: What is the meaning of that which is written with regard to Joseph: “And they took him, and cast him into the pit; and the pit was empty, there was no water in it” (Genesis 37:24). By inference from that which is stated: “And the pit was empty,” don’t I know that there was no water in it? Rather, this teaches that there was no water in it, but there were snakes and scorpions in it. § The Sages taught: There was an incident involving Rabbi Yoḥanan ben Beroka and Rabbi Elazar ben Ḥisma, when they went to greet Rabbi Yehoshua in Peki’in. Rabbi Yehoshua said to them: What novel idea was taught today in the study hall? They said to him: We are your students and we drink from your water, i.e., all of our Torah knowledge comes from you, and therefore how can we tell you something you have not already learned? He said to them: Even so, there cannot be a study hall without a novelty. He asked them: Whose week was it, i.e. who was the lecturer this week? They said to him: It was Rabbi Elazar ben Azarya’s week. He inquired: And on what subject was the lecture today? They said to him: He spoke about the portion of the mitzva of assembly. Rabbi Yehoshua persisted: And what verse did he interpret homiletically with regard to this mitzva? They said to him that Rabbi Elazar ben Azarya interpreted the following verse: “Assemble the people, the men and the women and the little ones” (Deuteronomy 31:12). This verse is puzzling: If men come to learn, and women, who might not understand, come at least to hear, why do the little ones come? They come in order for God to give a reward to those who bring them, i.e., God credits those who bring their children to the assembly. Rabbi Yehoshua said to them: This good pearl of wisdom was in your hands, and you tried to conceal it from me? Upon seeing that Rabbi Yehoshua was pleased to hear this idea, Rabbi Yoḥanan ben Beroka and Rabbi Elazar ben Ḥisma said to him: Additionally, Rabbi Elazar interpreted the following verses homiletically: “You have affirmed, this day, that the Lord is your God, and that you will walk in His ways and keep His statutes, His mitzvot, and His ordinances, and listen to His voice. And the Lord has affirmed you, this day, to be His treasure, asHe promised you, and that you should keep all His mitzvot” (Deuteronomy 26:17–18). Rabbi Elazar explained: The Holy One, Blessed be He, said to the Jewish people: You have made Me a single entity in the world, as you singled Me out as separate and unique. And therefore I will make you a single entity in the world, as you will be a treasured nation, chosen by God. You have made Me a single entity in the world, as it is written: “Hear, O Israel, the Lord our God, the Lord is One” (Deuteronomy 6:4). And therefore I will make you a single entity in the world, as it is stated:

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