Rebbe - "I Say"

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Rebbe had said (Bava Kamma 114b): I say that a ganav is like a gazlan.

Many times in Shas, it is found that Rebbe used this terminology, “I say etc.” What was his intention with these words?

Reb Yosef Engel in Beis Haotzar explains that it is known that Rebbe was a tremendously humble person. The Gemora in Sotah (49a) states that when Rebbe died, humility ceased. Perhaps what Rebbe was saying was that it appears to him that the halachah is like this-and-this, but not that it is most definitely so.

He also writes that it is clear from the seforim of the students of the Baal Shem Tov that lofty people are constantly thinking that their words and actions are not emanating from their own power and strength; rather, it is all coming from the Ribbono shel Olam. In kabbalah, the Shechinah is referred to as “Ani,” “I.” This is the explanation in the Gemora Sukkah (53a) when Hillel said, “If I am here, then everyone is here.” The “I” did not refer to himself, for Hillel, we also know was extremely humble. Rather, he was referring to the Shechinah. This, perhaps, is what Rebbe was saying when he said, “I say.” The Shechinah which is inside of me is saying that the halachah is like this.

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Who is the "I"?

Rabbi Yehoshua ben Levi said (Daf Yomi: Gittin 39a) : They asked before Rebbe: What is the law if someone says that he gives up hope of ever retrieving his slave? Rebbe replied: I say that such a slave can only be fixed (to marry) with a document.

Many times in Shas, it is found that Rebbe used this terminology, “I say etc.” What was his intention with these words?

Reb Yosef Engel in Beis Haotzar explains that it is known that Rebbe was a tremendously humble person. The Gemora in Sotah (49a) states that when Rebbe died, humility ceased. Perhaps what Rebbe was saying was that it appears to him that the halachah is like this-and-this, but not that it is most definitely so.

He also writes that it is clear from the seforim of the students of the Baal Shem Tov that lofty people are constantly thinking that their words and actions are not emanating from their own power and strength; rather, it is all coming from the Ribbono shel Olam. In kabbalah, the Shechinah is referred to as “Ani,” “I.” This is the explanation in the Gemora Sukkah (53a) when Hillel said, “If I am here, then everyone is here.” The “I” did not refer to himself, for Hillel, we also know was extremely humble. Rather, he was referring to the Shechinah. This, perhaps, is what Rebbe was saying when he said, “I say.” The Shechinah which is inside of me is saying that the halachah is like this.

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Rebbe and the Laundryman

The Gemora (Kesuvos 103a) records: On the day that Rebbe died, a Heavenly voice went forth and announced: “Whoever has been present at the death of Rebbe is destined for the life of the World to Come.” A certain laundryman who used to come before Rebbe every day, failed to come on that day. When he heard this (the announcement), he went up upon a roof, jumped to the ground and died. A Heavenly voice came forth and announced: “That laundryman also is destined for the life of the World to Come.”

The commentators ask: Who permitted him to commit suicide; it is evident from the Gemora that this laundryman was a wise man and a Torah scholar?

Ben Yehoyadah answers: This roof was not high off the ground and his intention was to fall on his feet. He did not wish to kill himself. His plan was to injure his feet that it should serve as an atonement for not attending Rebbe’s funeral procession. Heaven turned his plans around and he fell backwards, breaking his neck and bringing about his immediate death.

The Rama Mipano in his sefer Gilgulei Neshomos writes that Rebbe was the reincarnation of Avraham Avinu and the laundryman was the gilgul of Lavan. A laundryman whitens clothes as the name Lavan connotes. This was Lavan’s rectification.

He also says, along with many other commentators that Rebbe was a reincarnation of Yaakov Avinu and that is why the Gemora relates that Rebbe came back to life even after his death; this is because we know that Yaakov did not die.

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Meriting the World to Come

The Gemora (Kesuvos 103a) records: On the day that Rebbe died, a Heavenly voice went forth and announced: “Whoever has been present at the death of Rebbe is destined for the life of the World to Come.”

The commentators are bewildered: How can it be that one can merit a share in the World to Come just by being present when Rebbe departed this world? The World to Come is a spiritual level that one may attain through his actions; how can it be given away for free?

Rav Dessler writes: We are compelled to say that those who were present when Rebbe died elevated themselves to an extremely high level. The passing on of such a righteous and holy person caused them to mend their ways and transform themselves into completely different people. They removed themselves from a world of falsehood and became children that merited the World to Come.

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Rebbe: “Gather my Children”

The Gemora (Kesuvos 103a)cites a braisa: When Rebbe was about to depart this world, he said, “I require the presence of my sons.” He then proceeded to give them instructions regarding the arrangements of matters after his death.

The Yalkut Gershuni explains: As long as Rebbe was alive, he made the utmost effort to increase his Torah studying, his observance of mitzvos and performance of good deeds, so he will be destined to merit his share in the World to Come. It was not necessary for anyone to assist him in this endeavor. As he was dying, he realized that after his death, he will no longer be able to help himself and elevate his soul; it was this realization that caused him to call his sons and inform them that now they will be needed.

The Aruges Habosem adds: Rebbe was making an introspection of his life and realized that he still was lacking in his task of rectifying his soul. His time was passing and he would not have the ability to fill this void. His only hope was to call his sons and give them instructions in how they should act after his death. A son’s good deeds, says the Gemora in Sanhedrin (104a), can provide merit for a father even after his death.

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The Day that Rebbe Died

Rabbi Chiya said (Kesuvos 103a) : “On the day that Rebbe died, holiness ceased.” This is why he was known as Rabbeinu Hakodosh.

The Gemora in Sotah (49a) states: When Rebbe died, humbleness and fear of Hashem ceased.

The Maharal writes that there is a distinction between the two statements. The Gemora in Sotah does not say, “On the day that Rebbe died, humbleness and fear of Hashem ceased.” This is because these traits still continued after Rebbe died for those people that were in his generation. Those people that were humble and Feared Hashem in the times of Rebbe continued doing so even after his death. However, the trait of holiness completely ceased on the day that Rebbe died. Even if there were those that were regarded as being holy in Rebbe’s lifetime, as soon as he died, their holiness ceased. This is why our Gemora says: “On the day that Rebbe died, holiness ceased.”

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RABBAH; ABAYE’S TEACHER

Abaye inquired from Rabbah: A person claims that someone violated/seduced his daughter, and he took him to a different Beis Din which indeed found that the perpetrator must pay. The accused denies everything, and swore to this effect. The accused then admitted that he lied. What would be the law in this case according to Rabbi Shimon? As he had indeed stood trial and was obligated to pay money to the father, is this considered denying money in an oath for which one must bring a korban? Or do we say that even though the verdict that he owed money was already handed down, it is a matter of a fine (for which one does not bring a korban according to Rabbi Shimon if he denies owing the money under oath)?

Rashi writes that Rabbah bar Nachmeini was Abaye’s teacher. The commentators ask: Why did Rashi find it necessary to inform us that Rabbah was Abaye’s Rebbe; there are numerous times throughout the Gemora that Abaye inquired of Rabbah, and Rashi does not write that Rabbah taught Abaye?

(As an aside, the Maharalbach (64) writes that this particular sugya is lengthy and extremely difficult and there are many questions, especially on Rashi’s explanation of the Gemora. He cites fourteen questions. His student, the Maharashdam (Y”D 402) asks another twenty-four questions and answers them all.)

The Gemora cites Rabbah’s answer and Abaye’s challenge from a braisa. The commentators ask: It is evident that Abaye knew this braisa, so why did he inquire from Rabbah in the first place? The Ritva answers that it is common for a student to ask his teacher a question to hear his explanation even though he can resolve it on his own, and then, he will ask from a braisa in order to ascertain if the answer is indeed correct.

Rabbi Chaim Braun suggests that this might be the explanation of Rashi. Rashi writes that Rabbah was Abaye’s teacher in order to explain why Abaye is inquiring of Rabbah even though he knew the resolution himself.

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ARGUING WITH YOUR REBBE - Yevamos 43 - Daf Yomi

The Gemara states that if a Beraisa existed that R' Yehudah HaNasi (Rebbi) did not learn, then R' Chiya, his disciple, could also not have known it. Yet, the Gemara (Moed Katan 16a) describes how Rebbi declared that no one should teach students Torah in the marketplace (as it was undignified), citing a Posuk as his source. R' Chiya disregarded the decree and taught his two nephews, Rav and Rabba b. Bar Chana in the marketplace, based on a different interpretation of the Pesukim. How could R' Chiya defy his teacher's edict?

Kehilas Prozdor cites the MaHarik (12) who explores the possibility that R' Chiya eventually became a disciple-colleague to Rebbi, which might permit it. However, the Gemara (Bava Basra 158b) derives that Ben Azzai was a disciple-colleague to R' Akiva from Ben Azzai's use of the word "you" rather than "Rebbi", when addressing R' Akiva. Yet, the Gemara (Kidushin 49b) states that if a man betroths a woman on condition that he is a Chochom, he needn't be a Chochom like R' Akiva to fulfill the condition; if he betroths her on condition that he is a Talmid Chochom, then he needn't be like Ben Azzai to fulfill the condition. Thus, we see that Ben Azzai was still held to be a disciple of R' Akiva, despite being labeled as a disciple-colleague.

Therefore, the MaHarik concludes that it is permitted for a student to disagree with his teacher in matters of prohibitions (as R' Chiya did). However, the Gemara (Sanhedrin 110a) which characterizes one who challenges, quarrels or complains about his Rebbi to be as one who had done so to the Shechinah, refers exclusively to one's primary teacher (who taught him most of his knowledge) and non-prohibition matters. This is derived from the fact that Korach's group quarreled with Moshe, indisputably the primary teacher of Bnei Yisroel, but were characterized as contenders against Hashem.

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