2019/5780
The Midrash (BeReishit Rabbah 80:1) relates a fascinating story of third-century politics in Eretz Yisrael. Yosi Me’ona’ah gave a Derashah in the synagogue of Ma’on focused on the Pasuk, “Shimu Zot HaKohanim VeHakshivu Beit Yisrael UVeit HaMelech Ha’azinu Ki Lachem HaMishpat,” “Hear this, O Priests, and listen, House of Israel, and the house of the King, give ear, for yours’ is the judgement” (Hoshei’a 5:1). He expounded the verse as a progression of future adjudications between Hashem and the specified groups. First, Hashem will address the Kohanim with an accusation: why have you not studied My Torah, since you have no need to work, as I made Bnei Yisrael support you with the twenty-four Matenot Kehunah? The Kohanim will answer, “Lo Yehavin Lan Kelum,” “They do not give us anything.” Next, Hashem will bring Bnei Yisrael into court for their abrogation of the Torah by failing to give the Matnot Kehunah to the Kohanim. Why, He will ask, did they act in this manner? Bnei Yisrael will respond, “Al Ilein DeVei Nesi’ah DeHavu Nasvin Kola,” “On account of those of the house of the Prince, who would take everything.” Finally, Hashem will accost the political leadership of Am Yisrael. “Beit HaMelech Ha’azinu Ki Lachem HaMishpat VeZeh Yihiyeh Mishpat HaKohanim Lefichach Lachem Ve’Aleichem Middat HaDin Nehepachet,” “House of the King, give ear, for yours’ is the judgement, and would this have been the judgement of the Kohanim? Therefore, to you and upon you the quality of strict judgement turns.”1 Needless to say, the Nasi of the time, Rabbi Yehudah Nesi’ah,2 was not thrilled with Yosi Me’ona’ah’s Derashah. Upon hearing of this creative protest of his tax policy, he became angry; Yosi Me’ona’ah then jumped town to avoid his wrath. Into this situation stepped Reish Lakish, who sought to appease Rabbi Yehudah Nesi’ah and restore harmony. Reish Lakish argued that gratitude was owed to even gentile actors, 1 The final part of the first sentence is a pun on the start of the Pasuk which introduces the Matnot Kehunah, “VeZeh Yihiyeh Mishpat HaKohanim,” “And this shall be the law of the Priests” (Devarim 18:3). 2 The Midrash itself reads “Rebbi,” which generally refers to Rabbi Yehudah HaNasi (Rabbi Yehduah Nesi’ah’s grandfather). However, Rabbi Yehudah Nesi’ah is also occasionally referred to as Rebbi, and we are forced to take such an approach in this story due to the appearance of Reish Lakish, an Amora of Rabbi Yehudah Nesi’ah’s day. as they provided distractions and so prevented otherwise-bored people from coming to pointless fights with each other; with this in mind, he said, “Yosi Me’ona’ah Amar Milah De’Oraita Ve’Ikpadeta Alohi,” “Yosi Me’ona’ah said a word of Torah, and you became angry at him?” Reish Lakish proceeded to vouch for Yosi Me’ona’ah’s learned status, and so Rabbi Yehudah Nesi’ah agreed to grant him an audience. Once Yosi had arrived, Rabbi Yehudah Nesi’ah asked him to explain the Pasuk, “Hinei Kol HaMosheil Alayich Yimshol Leimor Ke’Imah Bitah,” “Behold, all who make proverbs about you will make a proverb, saying, ‘Like the mother is the daughter’” (Yechezke’eil 16:44). Yosi Me’ona’ah responded that a mother is responsible for the failures of her daughter and applied this principle to the Nasi and his generation, much to the consternation of Rabbi Yehudah Nesi’ah. Pressured by Reish Lakish to desist from his offensive interpretations, Yosi Me’ona’ah amended his interpretation to a more neutral, “Leit Torta Anisha Ad DeBarta Be’ita,” “There is no violent cow who does not have a daughter who kicks.” The Midrash concludes with Yosi Me’ona’ah defending this proposition against a challenge from Rabbi Yehudah Nesi’ah and Reish Lakish. This Midrash raises many questions, two chief among them. First, what is the significance of Reish Lakish’s words of appeasement? Surely Rabbi Yehudah Nesi’ah could have replied that watching the theater, even if it holds no spiritual value, is harmless to society, while fomenting tax protests is destructive (or at least dangerous) to the stability of the nation. Secondly, why does Rabbi Yehudah Nesi’ah feel the need to test if Yosi Me’ona’ah truly knows Torah? After all, if he accepts Reish Lakish’s logical argument, he should let the incident blow over without a need to ascertain Yosi’s character! Perhaps the answer lies in the final words of Reish Lakish’s defense of the theater: “Ketatah Beteilah,” “Pointless quarrels.” Reish Lakish admitted that Yosi Me’ona’ah was stirring up unrest, but he maintained that Yosi Me’ona’ah’s criticisms were sincerely intended and grounded in the Torah. If we owe gratitude for the prevention of pointless quarrels by secular means, Reish Lakish argued, then conversely, we should also owe gratitude for the provocation of meaningful and non-trivial quarrels inspired by the Torah and its values. It was to this sentiment which Rabbi Yehudah Nesi’ah responded by questioning the integrity of Yosi Me’ona’ah and his commitment to Torah. If he was truly engaging in a “Machloket LeSheim Shamayim,” “A dispute for the sake of Heaven,” then, “Sofah LeHitkayeim,” “It will be sustained in the end” (Mishnah Avot 5:17). If, however, he was inciting a Machloket “She’einah LeSheim Shamayim,” “Not for the sake of Heaven,” then, “Sofah LeHibateil,” “It will be nullified in the end,” and is no better than a Ketatah Beteilah which even the secular actors prevent. When Yosi Me’ona’ah was brought before Rabbi Yehudah Nesi’ah, he stuck to his guns at first, perhaps indicating to Reish Lakish and Rabbi Yehudah Nesi’ah that he was not seriously committed to Talmud Torah and the actualization of Torah values. But when he showed his ability to produce a simpler interpretation of the Pasuk, unladen with political controversy, and then defended his reading, he proved that he was sincerely committed to Talmud Torah and that his criticisms of Rabbi Yehudah Nesi’ah’s tax policy were the result of his learning. In the coming weeks, months, and years, let us all take this Midrash to heart and critically examine the reasons for our actions, with the goal of never initiating a quarrel unless it is necessary for the sake of the Torah.