Scene One
ההוא צורבא מרבנן דהוו סנו שומעניה
א"ר יהודה היכי ליעביד לשמתיה צריכי ליה רבנן לא לשמתיה קא מיתחיל שמא דשמיא
א"ל לרבב"ח מידי שמיע לך בהא
א"ל הכי א"ר יוחנן
מאי דכתיב (מלאכי ב, ז) כי שפתי כהן ישמרו דעת ותורה יבקשו מפיהו כי מלאך ה' צבאות הוא
אם דומה הרב למלאך ה' יבקשו תורה מפיו ואם לאו אל יבקשו תורה מפיו
שמתיה רב יהודה
There was a certain rabbinical student whose reputation was despised.
Rav Yehuda said: What should be done? Should I excommunicate him? But the Sages need him! Should I not excommunicate him? But this would be to desecrate the Name of Heaven!
He said to Rabba bar bar Ḥana: Have you heard anything with regard to this issue?
He said to him: Rabbi Yoḥanan said as follows: What is the meaning of that which is written: “For the priest’s lips should keep knowledge, and they should seek Torah at his mouth; for he is a messenger of the Lord of hosts” (Malachi 2:7)? This verse teaches: If the teacher is similar to a messenger of the Lord, then seek Torah from his mouth, but if he is not, then do not seek Torah from his mouth.
Rav Yehuda excommunicated him.
How would you describe Rav Yehuda's dilemma?
Do you think he makes the right decision?
How would you translate this story into contemporary terms?
What does this episode suggest about the roles and responsibilities of Jewish leaders?
Scene Two
לסוף איחלש רב יהודה
אתו רבנן לשיולי ביה ואתא איהו נמי בהדייהו
כד חזייה רב יהודה חייך
אמר ליה לא מסתייך דשמתיה לההוא גברא אלא אחוכי נמי חייך בי
א"ל לאו בדידך מחייכנא אלא דכי אזלינא לההוא עלמא בדיחא דעתאי דאפילו לגברא כוותך לא חניפי ליה
נח נפשיה דרב יהודה
In the end, Rav Yehuda took ill. The Sages came to inquire about his well-being, and he [the one who had been excommunicated] came together with them. When Rav Yehuda saw him, he laughed.
He [the excommunicated scholar] said to him: Was it not enough that you excommunicated me, you even laugh at me?
Rav Yehuda said to him: I was not laughing at you; rather, as I go to the next world, I am happy that I did not flatter even such a man as you.
Rav Yehuda died.
Does anything in this scene make you change your interpretation of Scene One?
What does this scene reveal about the rabbinical student's character?
What does this scene reveal about Rav Yehuda?
Scene Three
אתא לבי מדרשא
אמר להו שרו לי
אמרו ליה רבנן גברא דחשיב כרב יהודה ליכא הכא דלישרי לך אלא זיל לגביה דר' יהודה נשיאה דלישרי לך
אזל לקמיה
א"ל לר' אמי פוק עיין בדיניה אי מיבעי למישרא ליה שרי ליה
עיין ר' אמי בדיניה סבר למישרא ליה
עמד ר' שמואל בר נחמני על רגליו ואמר ומה שפחה של בית רבי לא נהגו חכמים קלות ראש בנידויה שלש שנים יהודה חבירינו על אחת כמה וכמה
א"ר זירא מאי דקמן דאתא האידנא האי סבא בבי מדרשא דהא כמה שני לא אתא ש"מ לא מיבעי למישרא ליה
He [the excommunicated student] came to the Beit Midrash and said to them [the Sages]: Release me!
The Rabbis said to him: There is no man here as important as Rav Yehuda who could release you, but go before Rabbi Yehuda Nesiah so that he can release you.
He went before him.
He [Rabbi Yehuda Nesiah] said to Rabbi Ami: Go, examine his case. If he ought to be released, release him!
Rabbi Ami examined his case and decided to release him.
Rabbi Shmuel bar Nahmani stood up on his feet and said: With regard to the maidservant of Rabbi's household, the Sages did not make light of the excommunication she imposed for three years; with our colleague Yehuda, how much the more so!
Rabbi Zera said: What does this mean that this aged man [Rabbi Shmuel bar Naḥmani] who has not come to the Beit Midrash for how many years now appears? Conclude from this that he ought not be released!
How does this scene depict procedures of justice within rabbinic institutional life?
What are the different roles that the various rabbis play within the drama of this scene?
How does this scene change your interpretation of Scene One?
Who are the victims in this story? Who are the perpetrators?
How would you translate this scene into contemporary terms?
Scene Four
לא שרא ליה
נפק כי קא בכי ואזיל
אתא זיבורא וטרקיה אאמתיה ושכיב
עיילוהו למערתא דחסידי ולא קיבלוהו עיילוהו למערתא דדייני וקיבלוהו
He was not released.
He left, crying.
A bee came and stung him on his member and he died.
They brought him to the burial cave of the righteous and he was not accepted. They brought him to the cave of the judges and he was accepted.
Why do you think the student dies the way he does?
Why do you think he remains unnamed?
Why is he rejected from one burial cave but accepted into the other?
How does this scene change your interpretation of Scene One?
How do you think the narrator of this story relates to the student?
Coda
מ"ט
דעבד כר' אילעאי דתניא ר' אילעאי אומר אם רואה אדם שיצרו מתגבר עליו ילך למקום שאין מכירין אותו וילבש שחורים ויתעטף שחורים ויעשה מה שלבו חפץ ואל יחלל שם שמים בפרהסיא
What is the reason?
Because he acted in accordance with Rabbi Illai, for it is taught: Rabbi Illai says: If a person sees that his impulse overcomes him, let him go to a place he is not known, wear black clothes and wrap himself in black, and let him do what his heart desires but let him not desecrate the Name of Heaven in public.
For Rabbi Illai, what does it mean to "desecrate the Name of Heaven in public?" (ḥillul ha-shem)
Do you think Rav Yehuda has the same understanding of the concept?
How does this coda change your interpretation of the story?
How can the study of ancient Jewish texts like this one help us navigate contemporary ethical challenges?