The Galilean Period

1. III. The Galilean Period
A. Introduction - The period after the suppression of the revolt was
harsh, especially until Hadrian’s death. Afterwards, the oppression
began to lift. The leadership among the sages fell largely to five
disciples of Akiba who established a Beit Midrash in Usha. Their work
begins around 140 CE.
They were Rabbis Meir, Yehuda, Yose, Shimon, and Elazar ben Shamua.
Yohanan the Sandal-maker from Alexandria was also a noted student of
Akiba.
There was a faction that did not follow Akiba, led by Rabbis Yehuda bar
Ilai and Yose ben Halafta. They engaged in both Torah study and gainful
employment. Halakha more followed this group.

2. The other faction was led by students of Akiba, principally Rabbi Shimon
bar Yohai and Rabbi Meir. They became heroes of kabbala and
Hasidism, with a high level of mysticism and holiness.
B. Rabbi Yehuda bar Ilai was the leading speaker and local authority at
Usha. He was a major contributor to the Mishna. Ilai was receptive to
Yehoshua but also kept alive the teachings of Rabbi Eliezer from Lod
(generally of the Shammai side), passing them on to his son, Rabbi
Yehuda. Yehuda was also a student of Rabbi Tarfon.
Usha was oriented principally to Akiba, though Yehuda was an
exception. He placed great value on action and believed that the crown
that had been bestowed upon Israel depended upon its continuing to
be worthy. He persisted in staying in contact with those who strayed. He
was a “man of the people.” Sometimes he seemed lax; sometimes he
seemed stringent. But he always sought a high spiritual level for all. He
was a believer in consequences.

3. He saw no reason to fight Rome, though he certainly did not like it. He
seemed more realistic and less nationalistic than Akiva. He was a steady
voice and force, grounded, perfect for the times.2q
He was prominent in Talmud, alongside the seemingly more elegant
Meir. They were often at odds, perhaps very much so.
1. There are many statements associated with Rabbi Yehuda in the
Talmud. They include:
a) “Great is toil: it honors the toiler,”
b) “ Who teaches his son no trade, guides him to robbery,” and
c) “The best path lies midway.”

4. Let’s discuss the wisdom of each.
(Work is noble and ennobling.
If we don’t promote work effectively to the next generation, we rob
them of this honor, leaving them diminished and inclined in many ways
to robbery. This is so whether it manifests in literal robbery or robbery
of their potential to be productive, to do good things.
The middle way is reminiscent of Aristotle and Confucius, later picked
up in Aquinas and Maimonides. It shows in the sage’s own growth, as
we see below.)

5. 2. There is an aspect of his life I want to ask you about. When he began
his study and work, he was known as “the leading speaker on every
occasion.” As he was well into his service, he was fond of saying “a
man’s place brings him honor.”
What do these statements reveal about him, the possible growth and
change that occurred in his life, and lessons for us?
As a young man, he was likely bright, confident, ambitious, even
possibly brash and cocky. Sensitive to the demands of the times in
which he lived and the needs at Usha and in the community, he began
to realize that the most important thing he could do would be to
provide solid leadership through work and guidance. He wasn’t the most
brilliant. But it was who he was fundamentally, what he did, the value he
brought that made the greatest difference and brought real honor.

6. This attitude would be helpful in our times, no?)
C. Rabbi Yose ben Halafta, wealthy, lived earlier in Roman-influenced
Tzippori. He was traditional, but cosmopolitan. His teachers were mostly
his father and Yohanan ben Nuri. He played no role in the revolt. He
was part of Shimon ben Gamliel II’s inner circle. He may have been a
student of Akiba and a teacher of Judah ha Nasi, and father of rabbi
Elezar ben Yose. Also, he appears to have adopted the son of Shimon
bar Yohai, Elezar ben Shimon. He plays a senior role at Usha, a main
interpreter of halakha. He preached balance and restraint, and
encouraged compromise.
An interesting story involving Yose is that he once ducked into a ruin to
pray. When he departed, he encountered the great prophet, Elijah, who
engaged with him in conversation. There’s much that went on in it, but
let’s consider this: Yose reported that he learned three things from him:
one shouldn’t enter a ruin to pray, one should instead pray along the
way, and one who is praying along the way should offer a brief prayer.

7. Do you have any thoughts about the whys and wherefores of why Yose
might have gone into the ruin to pray and why Elijah gave him this
advice?
(If one fears being on the road, one should still pray but can make it
brief. One needs moments of sanctuary, but there are dangers in “ruins.”
Perhaps it’s unsafe, or arouses suspicion, or takes one out of the real
world where one must be, pray, and serve.)
E. Rabbi Elazar ben Shamua was a friend of Yohanan the Sandal-Maker.
He is generally referred to as Rabbi Elazar. He appears to be a founding
member at Yavneh. Others say he was a leader at Usha. He gathered
together the thinking of previous generations to integrate them into
halakhic discussions of the day. He had an expansive mind.

8. *He taught that one should “let the honor of your student be as dear to
you as your own….” (Avot 4:12) Why?
(The purpose of teaching is learning, so that the student learns is more
important than that the teacher teaches. In other words, teaching is for
the sake of learning. One honors one’s student both because of the
importance of his learning but also because honoring the learner’s helps
learning. That is, if the learner feels honored, the learner likely learns
better. For example, Moses treats Joshua as he treats himself, both to
honor learning and to lift Joshua up in responsibility and encourage his
learning.
The Rabbi goes on to stress the importance as well of honoring ones’s
colleagues and teachers, ultimately as one honors God. This all
emphasizes the importance of the respect accorded to all engaged in
the learning process as well as the learning process itself.)
F. Rabbi Shimon bar Yohai (135-170) was a student of Akiba, mystical,
divine in nature, awe-inspiring lover of Torah. He was a fervent believer

9. in study, even if time spent doing so pinched time for prayer. He
believed in spending as little time as possible at “work,” and he prized
study even over doing good deeds (though there’s evidence that he
valued, and practiced, good deeds, too). These were controversial views.
He thought leniently, however, toward the masses, even as to their
working. He paid great attention to intention.
Legend has it that he wrote the Zohar in a cave and was the founder of
Kabbalah. He was father of the peer of Judah the Prince, Eleazar ben
Shimon. Study of Torah was on the highest plane, even higher than
prayer.
They finally come out of the cave, with a new understanding of the
importance of living in the real world, by values. All can’t and don’t live
on the higher plane.
There’s a story of Shimon’s going to Rome, bringing health to a
princess, and being given a reward by the Emperor of a recision of anti-
Jewish decrees. For this and the Zohar, he is remembered on Lag
BaOmer.

10. Akiba placed Meir just ahead of Shimon. Yet, the halakhah follows more
Yehuda and Yose than Meir and Shimon.
1. Shimon: “To deceive anyone by words is worse than cheating him out
of money.” Why might that be so?
(One can calculate the money damage and seek restitution in court or
mediation. While there could be a suit for deceit, it’s much harder to
measure the damage and harder to obtain damages. Further, in so many
cases of deceit, it’s often difficult even to know deceit took place. Plus,
the harm is great and generally incalculable. Trust is undermined by
deceit, and the foundation for fair and loving dealing is badly damaged.)
2. Shimon: “Words should be judged not by their superficial meaning,
but by “the intentions of the heart.”” Why?

11. (People say things for all kinds of reasons. There may be emotion at the
root, or “politics,” or carelessness, or hype, or accident, etc. If we
respond on the basis merely of the surface words, we can do several
bad things. We can misjudge, exacerbate a situation, create distance, like
a person more than we should, have falseness in the relationship, etc.
On the other hand, if we dig deeper to understand the person’s real
intention, we can avoid many of these errors, which allows for a truer
and better position for ourselves and a greater opportunity for a proper,
authentic, and positive relationship with the other.)
G. Rabbi Meir bespeaks otherness. He is often removed from the
mainstream - challenging consensus, striving for heavenly, and less
concerned with livelihood and the material. He did not go as far afield
as Eliezer ben Hyrcanus, who did not accept majority rule, or his own
teacher, Elisha ben Abuya. He served in the Beit Midrash as judge and
head of yeshiva. He was a profound student of Torah and a great, holy,
humble man.

12. He taught: “Reduce your business activities and engage in Torah study.”
Let’s think of Torah study broadly as study of Bible, and, even more
generally, as study of Virtue and Ethics in a form that is true and of
value to right living. With that idea in mind, what value do you see in
Rabbi Meir’s advice?
(Note it doesn’t say to have no or very limited business activities. It
assumes we put a lot of, actually too much, time, energy, and spirit into
business. This is so because it’s in our material interest to do so, and our
instinct might be even to overdo. This is calling for greater balance,
more time and effort at studying virtues that bring us and our
community to greater righteousness in our living.
As I look out into our society, I tend to think we could all do with more
of what he’s calling for and less of what he’s calling us to limit. Do you
agree?)

13. H. Elisha ben Abuya (the “Other”) was also a teacher of Rabbi Meir and
was encouraged by his student to repent and return to the fold. There
are many stories here that show great respect of student for teacher in
the most trying circumstances. (The story of Aher involves
disillusionment after witnessing death of boy in tree, etc.)
I. Shimon ben Gamliel had studied with his father, Gamliel II, at Yavneh.
He becomes SbG II, Rashbag. He became a leader at Usha, and a rival to
Meir. He was father of Judah the Prince. He helped pave the way for his
son’s work with the Mishnah.
J. Shimon ben Elezar was likely son of Elezar ben Shammua and student
of Rabbi Meir. He was an adversary of Judah the Prince.
1. “When you have friends, some of whom rebuke you for your behavior
and some of whom praise you, love the one who rebukes you and

14. dislike the one who praises you.” How does this advice make good
sense?
(This assumes the person who rebukes is true friend. It’s harder to
rebuke than to praise. But when one needs rebuking it’s especially good
to have a friend who will do so. Being told by a friend where and when
rectification is needed gives one the best notice, motivation, and
opportunity to improve, live right, (and find one’s way to the World to
Come). The other engages in flattering, which feels good, but allows one
to be oblivious to problems and avoid needed correction.)
2. SbE also taught: “Do not appease a friend at the time of anger,
comfort at time of sorrow, question at time of vow, come to his house
on the day of his calamity, and see him at time of his degradation.”
Why?

15. (As to anger, this is an exercise in futility and will likely further anger
him and provoke additional discourtesy. Conciliatory words are best
when he calms down a bit.
As to consolation, mourning is appropriate during mourning! That
should be respected, as consolation, though well intended, is not
helpful, at least not yet. Caring and presence are apt.
As to vows, sowing doubt is inappropriate, as is causing one who makes
a vow to create loopholes or outs to the vow. Both could result from
questioning.
As to day of calamity, it might be misinterpreted as rejoicing in
misfortune or creating idea that things are better than they are.
As to time of degradation, there should be some privacy and time to
recover in such a way that embarrassment can be avoided.)

16. K. Rabbi Natan, who came from Babylon, partnered with Meir in
disputes with SbG. He wrote the baraisa on Pirke Avot.
L. Rabbi Yaakov ben Krushai was an early and leading proponent of the
idea of the World to Come.
M. Judah the Prince (192-220) was the editor of the Mishna. He
descended from the Gamliel line. He moves center from Usha to Beit
She’arim. Rabbi Pinhas ben Yair served as a model of honesty and
integrity in his group; he was a hasid, providing a model of spiritual
ascent and religious devotion. Rabbi Hiyya came from Babylon and
assisted greatly, but they disagree on old issue of valuing study in the

17. private realm versus spreading it among the greater number. Hiyya is
associated with the latter, and Hillel. Rabbi is with the former, with
Shammai. They fall out, and so we see more of Hiyya in baraitot. Rabbi
also had problems with Bar Kappara.
Rabbi moves to Tzippori. Jews are given increasing freedom by Romans
to govern their own affairs. There was intrigue within the “palace.” There
were some difficult economic times. Rabbi did exempt Torah students
from paying taxes to promote and protect those who studied; this was a
matter of controversy.
Rabbi had a sense he was living in messianic times and ruled
accordingly toward the end.
Rabbi taught: “let your behavior in private be the same as your behavior
in public.” What do we learn here?

18. (One should be equally careful in private as in public in that: 1) it might
be seen, reported and made public; 2) one’s behavior in one place is
likely to be the same as in others (it’s hard to “live two lives”); and 3)
God sees, and our conscience knows at all times; so there is
accountability in various ways for behavior even in private places.)