Babylonian Talmud

Rodkinson 1918 — source 20, scan section 4

president of the academy of Jabne, and like his ancestors, he bore the title Nasi (Prince) ; with the Romans, Patriarch. In order to distinguish him from his grandfather, he received the surname Gamaliel of Jabne, or the Second. 2. R. Zadok. Of him it is related that he, in anticipation of the destruction of the Temple, fasted for forty successive * Strack counts him and Zadok among the first generation. j- We have added him as his omission by Mielziner can be attributed only to forgetfulness as his prcceeding sages were also disciples of R. Johanan b. Zakkai, and for the same reason we have added Papus, who was a contemporary of R. Aqiba and of whom the Talmud speaks highly. HISTORICAL AND LITERARY INTRODUCTION. 9 years. He then removed to Jabne where he as well as his son, R. Eliezar b. Zadok, belonged to the distinguished teachers. 3. R. Dosa h. Harchinas belonged to the school of Hillel, and removed with R. Jochanan b. Zakkai from Jerusalem to Jabne. where he reached a very old age. He stood in such high esteem that his most distinguished colleagues appealed to his opinion in doubtful cases. 4. R. Eliezer b. Jacob was head of a school, and in possession of traditions concerning the structiire and interior arrange- ments of the Temple. He is also mentioned with commenda- tion as to his method of instruction, which was "concise and clear." There was also another Tana by a similar name who flourished in the fourth generation. 5. R. Eliezer b. Hyrkanos, in the Mishna called simply R. Eliezer, was one of the most distinguished disciples of R. Jochanan b. Zakkai, who characterized him as "the lime- cemented cistern that does not lose a drop." He was a faith- ful conservator of handed-down decisions and opposed to their slightest modification and to any new deductions to be made therefrom. His school was in Lydda, in South Judea. Though formerly a disciple of the Hillelites, he inclined to the views of the Shamaites and consequently came in conflict with his col- leagues. Being persistent in his opinion, and conforming to it even in practice, he was excommunicated by his own brother- in-law, the patriarch Gamaliel II. 6. R. Joshua b. Chanania, in general called simply R. Joshua, was likewise one of the favored disciples of R. Jochanan b. Zakkai. Shortly before the destruction of the Temple he left Jerusalem with his teacher, after whose death he founded a separate school in Bekiin. As member of the Sanhedrin in Jabne, he participated conspicuously in its deliberations and debates. His discussions were mostly with R. Eliezer, to whose unyielding conservatism he formed a striking contrast, as he represented the more rational and conciHatory element of that generation, and combined with great learning the amiable virtues of gentleness, modesty and placabihty which charac- terized the Hillelites. As he, on several occasions, was humil- iated by the Nasi Gamaliel II., with whom he differed on some questions, the members of the Sanhedrin resented this insult of their esteemed colleague by deposing the offender from his lo THE HISTORY OF THE TALMUD. dignity and electing another president. It was only through the interference of the appeased R. Joshua that R. Gamaliel, who apologized for his conduct, was again restored to his office. 7. R. Elazar b. Azaria descended from a noble family whose pedigree was traced up to Ezra the Scribe. Already while a young man, he enjoyed such a reputation for his great learning that he was made president of the academy at Jabne in place of the deposed R. Gamaliel. When the latter was reinstated, R. Elazar was appointed as vice-president. His controversies were mostly with R. Joshua, R. Tarphon, R. Ishmael and R. Akiba. On account of the noble virtues which he combined with his great learning he was compared to " a vessel filled with aromatic spices," and R. Joshua said of him: "a generation having a man like R. Elazar b. Azaria, is not orphaned." 8. Elazar b. Arach, of whom it is said (Aboth, p. 61), "If all the wise of Israel were in a scale of the balance and Eliezer b. Hyrkanos with them, and Elazar b. Arach in the other scale, he would outweigh them all." 9. R. Juda b. Bathyra had a school in Nisibis (in Assyria), already at the time when the Temple of Jerusalem was still in existence. He was probably a descendant of the family Bene Bathyra, who were leaders of the Sanhedrin under King Herod, and who resigned that office in favor of Hillel. Several other Tanaim had the same family name, as R. Joshua b. Bathyra, R. Simon b. Bathyra and one called simply Ben Bathyra. Third Generation. Several Teachers of the third generation, which lasted from the year 120 till about 139 (130-160, Strack), flourished already in the preceding one. The principal teachers are : (i) R. Tarphon; (2) R. Ishmael; (3) R. Aqiba; (4) R. Jochanan b. Nuri; (5) R. Jose the Galilean; (6) R. Simon b. Nanos; (7) R. Juda b. Baba; (8) R. Jochanan b. Broka. Strack counts all the above-mentioned in the second genera- tion, with the addition of, (9) Papus b. Jehuda ; (10) Elazar b. Chasma; (11) Jose of Damascus; (12) Hananya b. Trodyan; (13) Jos b. Kisma; (14) Elazar b. Parta; (15) Simeon b. Azai; (16) Simeon b. Zoma; (17) Elisha b. Abuyah; (18) Chaninah b. Gamaliel; (19) Chaninah b. Antigonos; (20) Elazar of Bartu HISTORICAL AND LITERARY INTRODUCTION, ii tha; (21) Simeon of Taimon; (22) Chananiah, the son of Jechosua's brother ; (23) Jehuda b. Buthyra; (24) Matyah b. Cheris;* (25) Chittkah; (26) Simeon the Shakmone; (27) Chananiah b. Chakniel. Characteristics and Biographical Sketches. 1. R. Tarphon, or Tryphon, of Lydda. He is said to have been inclined to the views of the School of Shamai. On ac- count of his great learning he was called "the teacher of Israel" ; besides, he was praised for his great charitable works. His legal discussions were mostly with his colleague R. Akiba. 2. R. Ishmael (b. Elisha) was probably a grandson of the high-priest Ishmael b, Elisha who was condemned to death by Titus, together with the patriarch Simon b. Gamaliel I. When still a boy, he was made a captive and brought to Rome, where R. Joshua who happened to come there on a mission, redeemed him at a high ransom and brought him back to Pales- tine. R. Nechunia b. Hakana is mentioned as one of his prin- cipal teachers. When grown to manhood, he became a mem- ber of the Sanhedrin and was highly revered by his colleagues. He is named among those who emigrated with the Sanhedrin from Jabne to Usha. His residence was in South Judea in a place called Kephar Aziz. His academical controversies were mostly with R. Akiba, to whose artificial methods of interpret- ing the law he was strongly opposed, on the principle that the Torah, being composed in the usual language of man, must be interpreted in a plain and rational way. As guiding rules