The ideal Disciple of the Wise was, therefore, somewhat of a mystic. His learning was more than an accumulation of knowledge—it was also the attainment of a high degree of holiness. The Divine Presence (Shechinah) was in attendance whenever the Disciples debated the Law.
“From the day when the Holy Temple was destroyed, the Holy One, blessed be He, possesses in His world only the four ells of Halacha.”47 In the Talmudic period, the Disciples of the Wise were believed to experience mystical visions and to possess miraculous powers. While this phase of their personality was not always elaborated by way of tales of wonder, mystical potency forms part of the ideal. The Disciple of the Wise is more than a scholar; he is a pneumatic personality, a spiritual athlete, forever striving to approach the Divine Presence and, on extreme occasions, disposing of superhuman powers.
VICARIOUS ATONEMENT
Said Rabbi Yose, son of Abin: “All these years that Rabbi Judah the Prince suffered from toothaches, there was not one miscarriage in the land of Israel and no woman suffered the agonies of childbirth.” 48
Many legends circulated about the friendly relations between Rabbi Judah the Prince and a Roman Emperor. In one of them, the Emperor exclaims: “I know that even the least one of your disciples is capable of reviving the dead.”49
On the day when Rabbi Judah the Prince died, a Divine Echo (bath-kol) came out from heaven and announced: “Whoever was present at the time when he died is invited to the life of the world to come.”
“Ever since he died, there was no longer humility and the fear of sin.”50
THE GIFT OF THE HOLY SPIRIT
When Haggai, Zechariah and Malachi, the last of the prophets died, the Holy Spirit was removed from Israel. Nevertheless, they were able to make use of the Divine Echo (bath-kol). One day, the disciples were sitting in the garret of Guriah at Jericho, when they heard a heavenly Divine Echo announce:
“There is one here who is worthy of the Shechinah resting upon him even as it descended on Moses our teacher, but his generation is not worthy of this honor!”
Then the Sages directed their eyes to Hillel the Elder, and when he died, they said of him—“Oh, the saint, oh, the humble man, a disciple of Ezra.” 51
They said of Rabbi Jonathan, son of Uziel,—At the time when he would sit down to learn Torah, every bird that flew above him would immediately be burned.52
The story is told of Rabbi Yohanan ben Zakkai [died c. 80 C.E.] that he was riding upon a donkey, with his disciple Rabbi Elazar ben Arach holding the reins. Said Elazar, “My Master, teach me a chapter concerning the Divine Chariot.”
Said the Rabbi, “Did I not tell you that one may not teach about the Divine Chariot save to one person at a time—and he must be one who understands by himself?”
“May I then present to you some teaching that I derived from you?” asked Elazar, and Rabbi Yohanan consented. He descended from his donkey, wrapped his coat around him and sat under an olive tree. “Why did you get off the donkey?” asked Elazar, and his teacher replied:
“Can it be that you will speak of the Divine Chariot, and the Shechinah is with us, and the ministering angels follow after us, and I shall be riding upon a donkey?”
Then Rabbi Elazar, son of Arach, began to preach of the intricacies of the Divine Chariot, and a fire came down from heaven and irradiated the trees of the field, which began to sing their praises to God . . . And an angel cried out of the fire—“This, surely, is the right account of the Divine Chariot.” 53
MIRACLES AND MARTYRDOM
Said Rav Papa to Abaye [early fourth-century Babylonian scholars]: “Why were miracles performed for the early scholars, but none seem to happen to us? Is it on account of Torah? In the days of Rav Yehuda, they would learn only the Order of Torts, while we learn all six Orders. Yet, the moment Rav Yehuda would remove his shoe [to begin a fast-day] the rains would come down, while we cry and torment ourselves—yet no one minds us?”
Rav Papa replied:
“The early scholars used to give their lives for the holiness of the Name, but we no longer give our lives for the sanctification of His Name.”54
CHARITY AND COMPASSION FOR ALL
The Disciples of the Wise were to beware of an excess of piety and zeal. Elijah the Prophet was punished for “demanding honor for the Father, but ignoring the honor of the son (Israel or mankind).” They were expected to concern themselves with the institution of charity and to be charitable to all.
Rabbi Shimeon and his son, Rabbi Eliezar [second-century rabbis], lived twelve years in a cave. Then Elijah came, and standing at the entrance, called out, “Who will tell Rabbi Shimeon that the Emperor had died and that his decree is nullified?” [Rabbi Shimeon was suspected of sympathy with Jewish rebels.]
Then, they came out of the cave and saw people going about their work, plowing and sowing. They cried out, “What? These people neglect the life of eternity and concern themselves with the life of the hour?” Wherever they focused their vision, that place would immediately burn down. Then a Divine Echo (bath-kol) was heard to say:
“Did you come out to destroy my world?—Return to your cave.”55
Rabbi Judah the Prince opened his granaries in a year of famine and said,
“You are welcome to enter, if you have mastered the Pentateuch or the Mishnah or the Talmud, or the Law, or the legends—but those who are totally ignorant may not enter.”
Then, Jonathan, son of Amram [a disciple] pushed himself to the front of the line, crying, “Rabbi, feed me.”
Said he, “Did you learn Torah?” and Jonathan replied, “No.”
“Did you learn Mishnah?”
—“No.”
—“By what merit should I feed you?”
—“Feed me, as one feeds a dog and raven.”
He was given a portion of grain. When he came out, Rabbi Judah was aggrieved—“Woe is me, I gave my bread to an ignoramus.”
Said his disciples, “Perhaps, it was Jonathan who refused to derive an advantage from his knowledge of Torah.”
Then, Rabbi Judah realized his mistake. Thereafter, he would say: “Let all enter to be fed.” 56
Whoever shuts his eyes to the needs of charity, it is as if he worshipped idols.57
Rabbi Eliezar would give a coin to the poor, and only then would he say his prayers.58