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magidThe lunch'n'learn this Shabbat featured a shiur on the Talmudic figure ben Zoma, by Shmuly Yanklowitz, founder of Uri l'Tzedek.
There are a number of times ben Zoma is mentioned in Gemara, and it's not necessarily clear in what chronological order they should be read, which in turn influences how we see Ben Zoma as a person. There were 13 citations included, arranged topically.
I. Ethics
1. Mishna Pirkei Avot 4:1
Ben Zoma says: Who is wise? He who learns from every person, as it is said "From all my teachers I grew wise," (Psalms 119:99). Who is strong? He who subdues his personal inclination, as it is said: "He who is slow to anger is better than the strong man, and a master of his passions is better than a conqueror of a city." (Proverbs 16:32). Who is rich? He who is happy with his lot, as it is stated: "When you eat of the labor of your hands, you are praiseworthy and all is well with you," (Psalms 128:2). "You are praiseworthy" - in this world; "and all is well with you" - in the World to Come. Who is honored? He who honors others, as it is said, "For those who honor Me, I will honor, and those who scorn Me shall be degraded." (Shmuel 1:2).
This led to a discussion of how people understood ben Zoma based on his ideas. Some saw him as respectful of people, others as not focused enough (learning from everyone perhaps means not being discriminating enough with one's time, if nothing else). It occurred to me this time that ben Zoma defines these qualities in ways that make them attainable for everyone, rather than relying on the specifics of what one ends up with in the lottery of life.
II. Pardes: How does Ben Zoma change?
2. Chagigah 14b
The Rabbis taught in a braita: There were four who entered into an orchard [it's totally ambiguous in the Hebrew, so I'm going with the simplest reading; it's obviously not just "an orchard"...] and they are ben Azzai, ben Zoma, Acher, and Rabbi Akiva. Rabbi Akiva warned them (before they entered): when you reach near the pure marble stones, do not say (there is) water (here), (there is) water (here). Because it says "(A practitioner of deceit shall not dwell within my house) a speaker of lies shall not abide before my eyes," (Psalms 101:7). Ben Azzai glanced (at the Divine presence) and died. It is upon him that the verse states "Difficult in hte eyes of G-d is the death of the devout ones," (Psalms 116:15). Ben Zoma glanced (at the Divine Presence) and became mentally unstable. The verse says regarding him: "When you find honey, eat what is sufficient for you, lest you be satiated and vomit it up," (Proverbs 25:16). Acher chopped down saplines (in the orchard). Rabbi Akiva came out in peace. They inquired of ben Zoma (two halachik questions)...
This is a classic text, and usually R. Akiva is seen as the 'hero,' coming out intact. However, this reading questioned that assumption, asking how one can see the Divine and be left so untouched? (Yes, there are further arguments possible. No, we didn't go into them.) Ben Zoma is touched for a time, his mind not as it was, but it is to him the people asked their questions when they came out of the orchard, he who is seen as the one to ask.
III. Erudition
3. Brachot 57b
There are three Torah scholars (whose appearance in your dream has significance): One who sees ben Azzai in a dream should expect (to attain) piety. (If one sees) ben Zoma, one should expect (to attain) wisdom. (If one sees) Acher, one should be concerned for (heavenly) retribution.
I admit, I find it interesting that R. Akiva is not mentioned, since he's in the group in the previous sugya.
4. Brachot 12b
We mention the Exodus from Egypt at night (Shma). Rabbi Elazar ben Azaryah said: "I am like a 70 year old man yet I did not succeed (in proving) that one must mention the Exodus from Egypt at night until ben Zoma taught the law as folllows: for it is stated "that you remember the day when you came out of Egypt, all the days of your life." (From) "the days of your life" (we learn) "the days," and from "all" the days of your life (we learn) the nights. But the sages say: "the days of your life" (means) this world. "All" (comes to include) the messianic era.
Famous from the haggadah.
5. Sanhedrin 17b
(The term) "they debated before the Sages" is referring to Shimon ben Azzai, Shimon ben Zoma, Chanan haMitzri, and Chananya ben Chachinai.
This is one of the few places Ben Zoma gets his own name, rather than merely the patronymic. Noticeable also is that he doesn't get the honorific "rav." There is the possibility that this is because he is younger when he first gains renown, but the patronymic only is less easily explained (though it's also true of ben Azzai).
6. Horayot 2b
(A scholar, as identified in the mishnah) who has "qualified himself to decide." Who is meant by that? Rava said: "For example: Shimon ben Azzai and Shimon ben Zoma."
7. Sotah 49b
When ben Zoma died, the era of expounding the law (darshaning) ended.
In all of these cases, it's clear that ben Zoma's intellect is highly regarded, whatever else.
IV. Elitism
8. Brachot 6b
R. Elazar said: "The Holy One, Blessed is He, said that the entire world was created only for the sake of this person (the one who has awe for G-d and keeps the mitzvot). Abba bar Kahana says that (this individual) is equal to the entire world. Rabbi Shimon ben Azzai, and some say Rabbi Shimon ben Zoma, said that the entire world was created only (to function) as an accompaniment for this person.
Again, with the two Shimons being conflated. If it is, in fact, ben Zoma, this is an opinion that seems at odds with learning from every one and honoring every one.
9. Chagigah 58a
Ben Zoma saw a multitude of Jews (while he was standing) on a step of the Temple Mount. He said the blessing: Blessed (are You...) who created all these to serve me.
He used to say: How many exertions did Adam the first man make until he found bread to eat! He plowed, he sowed, he reaped, he gathered (stalks) together, he threshed (the stalks), he winnowed (chaff from the grain), he selected, he baked, and afterwards (only then) did he eat (the bread). But I (ben Zoma) rise early in the morning and find all these (already) prepared for me.
And how many exertions did Adam the first man make until he found a garment to wear! He sheared, he cleaned it, he carded it, he spun, he wove, and afterwards he found a garment to wear. But I rise early in the morning and find all these prepared before me.
All the nations come diligently to the entrance of my house. And I rise early in the morning and find all of them before me.
And this makes an even stronger case than the previous text: how could the same ben Zoma look out and say that all these people were created to serve him?
V. Radical
10. Brachot 12b
It was taught in a braita: ben Zoma said to the Sages: Will we mention the Exodus from Egypt in the Messianic era? But has it not already been said: Behold, days are coming, the word of G-d, when people will no longer swear "As G-d lives, who brought the children of Israel up from the land of Egypt, but rather, as G-d lives, who brought up and brought back the offspring of the house of Israel from the land of the north and from all the lands wherein we had dispersed them? (The Sages) replied: (It doesn't mean that) the Exodus from Egypt will be uprooted from its place but rather that the dominion of our kingdom will be primary and the Exodus from Egypt will be secondary to it.
This is brought to show that there are times the machloket is between ben Zoma and the other Sages. Which was fine, but doesn't get me very far, since there are many many stories where one rabbi has a different opinion than the others.
11. Chagigah 15a
The Rabbis taught in a braita: An incident occurred with Rabbi Yehoshua ben Chananyah as he was standing upon a stpe in the Temple Mount. Now ben Zoma saw him, but did not stand up for him. Rabbi Yehoshua said to him: Where are you coming from and where are you headed to, ben Zoma? (Ben Zoma) replied to (Rabbi Yehoshua): I was surveying the space between the upper waters and the lower waters and I found that there is between them only three fingerbreadths, as it is stated: "And the bread of G-d hovered upon the surface of the waters." (Hovered means) like a dove that hovers above her young (in the nest) but does not touch them. Rabbi Yehoshua told his students: "Ben Zoma is still outside."
This could be taken to mean that he's outside the pale of our rabbinic society (see: lack of title, and so on), or it could mean that this was just after the pardes story, and ben Zoma's not yet in his right mind (though that doesn't fit particularly well with him being asked two questions, I suppose...).
12. Yalkut Shemoni, Breishit 247:5
(This is one of the interpretations of the Creation of the World) via which ben Zoma created commotion in the world.
In other words, a radical.
VI. Repentance
13. Shmot Rabbah 30:19
And ben Zoma taught that if you are shamed in this world then you will not be shame in the World to Come.
Presumably he was thinking about this at all because he had felt shamed himself, by those who were considered his peers.
So, how do these ben Zomas come together? The suggestion is that ben Zoma was a wunderkind, an incredibly sharp mind at a young age, but someone who didn't so much pay attention to people, seeing them as tools rather than individuals, which is part of why he was outside the usual sage group. Going into the orchard changed him, allowed him to see people as people, all worthy before their Creator, as shown in the piece from Pirkei Avot.
There are a number of times ben Zoma is mentioned in Gemara, and it's not necessarily clear in what chronological order they should be read, which in turn influences how we see Ben Zoma as a person. There were 13 citations included, arranged topically.
I. Ethics
1. Mishna Pirkei Avot 4:1
Ben Zoma says: Who is wise? He who learns from every person, as it is said "From all my teachers I grew wise," (Psalms 119:99). Who is strong? He who subdues his personal inclination, as it is said: "He who is slow to anger is better than the strong man, and a master of his passions is better than a conqueror of a city." (Proverbs 16:32). Who is rich? He who is happy with his lot, as it is stated: "When you eat of the labor of your hands, you are praiseworthy and all is well with you," (Psalms 128:2). "You are praiseworthy" - in this world; "and all is well with you" - in the World to Come. Who is honored? He who honors others, as it is said, "For those who honor Me, I will honor, and those who scorn Me shall be degraded." (Shmuel 1:2).
This led to a discussion of how people understood ben Zoma based on his ideas. Some saw him as respectful of people, others as not focused enough (learning from everyone perhaps means not being discriminating enough with one's time, if nothing else). It occurred to me this time that ben Zoma defines these qualities in ways that make them attainable for everyone, rather than relying on the specifics of what one ends up with in the lottery of life.
II. Pardes: How does Ben Zoma change?
2. Chagigah 14b
The Rabbis taught in a braita: There were four who entered into an orchard [it's totally ambiguous in the Hebrew, so I'm going with the simplest reading; it's obviously not just "an orchard"...] and they are ben Azzai, ben Zoma, Acher, and Rabbi Akiva. Rabbi Akiva warned them (before they entered): when you reach near the pure marble stones, do not say (there is) water (here), (there is) water (here). Because it says "(A practitioner of deceit shall not dwell within my house) a speaker of lies shall not abide before my eyes," (Psalms 101:7). Ben Azzai glanced (at the Divine presence) and died. It is upon him that the verse states "Difficult in hte eyes of G-d is the death of the devout ones," (Psalms 116:15). Ben Zoma glanced (at the Divine Presence) and became mentally unstable. The verse says regarding him: "When you find honey, eat what is sufficient for you, lest you be satiated and vomit it up," (Proverbs 25:16). Acher chopped down saplines (in the orchard). Rabbi Akiva came out in peace. They inquired of ben Zoma (two halachik questions)...
This is a classic text, and usually R. Akiva is seen as the 'hero,' coming out intact. However, this reading questioned that assumption, asking how one can see the Divine and be left so untouched? (Yes, there are further arguments possible. No, we didn't go into them.) Ben Zoma is touched for a time, his mind not as it was, but it is to him the people asked their questions when they came out of the orchard, he who is seen as the one to ask.
III. Erudition
3. Brachot 57b
There are three Torah scholars (whose appearance in your dream has significance): One who sees ben Azzai in a dream should expect (to attain) piety. (If one sees) ben Zoma, one should expect (to attain) wisdom. (If one sees) Acher, one should be concerned for (heavenly) retribution.
I admit, I find it interesting that R. Akiva is not mentioned, since he's in the group in the previous sugya.
4. Brachot 12b
We mention the Exodus from Egypt at night (Shma). Rabbi Elazar ben Azaryah said: "I am like a 70 year old man yet I did not succeed (in proving) that one must mention the Exodus from Egypt at night until ben Zoma taught the law as folllows: for it is stated "that you remember the day when you came out of Egypt, all the days of your life." (From) "the days of your life" (we learn) "the days," and from "all" the days of your life (we learn) the nights. But the sages say: "the days of your life" (means) this world. "All" (comes to include) the messianic era.
Famous from the haggadah.
5. Sanhedrin 17b
(The term) "they debated before the Sages" is referring to Shimon ben Azzai, Shimon ben Zoma, Chanan haMitzri, and Chananya ben Chachinai.
This is one of the few places Ben Zoma gets his own name, rather than merely the patronymic. Noticeable also is that he doesn't get the honorific "rav." There is the possibility that this is because he is younger when he first gains renown, but the patronymic only is less easily explained (though it's also true of ben Azzai).
6. Horayot 2b
(A scholar, as identified in the mishnah) who has "qualified himself to decide." Who is meant by that? Rava said: "For example: Shimon ben Azzai and Shimon ben Zoma."
7. Sotah 49b
When ben Zoma died, the era of expounding the law (darshaning) ended.
In all of these cases, it's clear that ben Zoma's intellect is highly regarded, whatever else.
IV. Elitism
8. Brachot 6b
R. Elazar said: "The Holy One, Blessed is He, said that the entire world was created only for the sake of this person (the one who has awe for G-d and keeps the mitzvot). Abba bar Kahana says that (this individual) is equal to the entire world. Rabbi Shimon ben Azzai, and some say Rabbi Shimon ben Zoma, said that the entire world was created only (to function) as an accompaniment for this person.
Again, with the two Shimons being conflated. If it is, in fact, ben Zoma, this is an opinion that seems at odds with learning from every one and honoring every one.
9. Chagigah 58a
Ben Zoma saw a multitude of Jews (while he was standing) on a step of the Temple Mount. He said the blessing: Blessed (are You...) who created all these to serve me.
He used to say: How many exertions did Adam the first man make until he found bread to eat! He plowed, he sowed, he reaped, he gathered (stalks) together, he threshed (the stalks), he winnowed (chaff from the grain), he selected, he baked, and afterwards (only then) did he eat (the bread). But I (ben Zoma) rise early in the morning and find all these (already) prepared for me.
And how many exertions did Adam the first man make until he found a garment to wear! He sheared, he cleaned it, he carded it, he spun, he wove, and afterwards he found a garment to wear. But I rise early in the morning and find all these prepared before me.
All the nations come diligently to the entrance of my house. And I rise early in the morning and find all of them before me.
And this makes an even stronger case than the previous text: how could the same ben Zoma look out and say that all these people were created to serve him?
V. Radical
10. Brachot 12b
It was taught in a braita: ben Zoma said to the Sages: Will we mention the Exodus from Egypt in the Messianic era? But has it not already been said: Behold, days are coming, the word of G-d, when people will no longer swear "As G-d lives, who brought the children of Israel up from the land of Egypt, but rather, as G-d lives, who brought up and brought back the offspring of the house of Israel from the land of the north and from all the lands wherein we had dispersed them? (The Sages) replied: (It doesn't mean that) the Exodus from Egypt will be uprooted from its place but rather that the dominion of our kingdom will be primary and the Exodus from Egypt will be secondary to it.
This is brought to show that there are times the machloket is between ben Zoma and the other Sages. Which was fine, but doesn't get me very far, since there are many many stories where one rabbi has a different opinion than the others.
11. Chagigah 15a
The Rabbis taught in a braita: An incident occurred with Rabbi Yehoshua ben Chananyah as he was standing upon a stpe in the Temple Mount. Now ben Zoma saw him, but did not stand up for him. Rabbi Yehoshua said to him: Where are you coming from and where are you headed to, ben Zoma? (Ben Zoma) replied to (Rabbi Yehoshua): I was surveying the space between the upper waters and the lower waters and I found that there is between them only three fingerbreadths, as it is stated: "And the bread of G-d hovered upon the surface of the waters." (Hovered means) like a dove that hovers above her young (in the nest) but does not touch them. Rabbi Yehoshua told his students: "Ben Zoma is still outside."
This could be taken to mean that he's outside the pale of our rabbinic society (see: lack of title, and so on), or it could mean that this was just after the pardes story, and ben Zoma's not yet in his right mind (though that doesn't fit particularly well with him being asked two questions, I suppose...).
12. Yalkut Shemoni, Breishit 247:5
(This is one of the interpretations of the Creation of the World) via which ben Zoma created commotion in the world.
In other words, a radical.
VI. Repentance
13. Shmot Rabbah 30:19
And ben Zoma taught that if you are shamed in this world then you will not be shame in the World to Come.
Presumably he was thinking about this at all because he had felt shamed himself, by those who were considered his peers.
So, how do these ben Zomas come together? The suggestion is that ben Zoma was a wunderkind, an incredibly sharp mind at a young age, but someone who didn't so much pay attention to people, seeing them as tools rather than individuals, which is part of why he was outside the usual sage group. Going into the orchard changed him, allowed him to see people as people, all worthy before their Creator, as shown in the piece from Pirkei Avot.