Ben Azzai

(Nedarim 74b) When Ben Azzai heard Rabbi Akiva’s argument, he exclaimed in this exact language: It is a pity to you, Ban Azzai, that you did not serve Rabbi Akiva!

The Yad Malachei asks: It is evident from this Gemora that Ben Azzai did not study under Rabbi akiva. However, the Gemora Brochos (62a) states that Rabbi Yehudah told Ben Azzai: For how long will you be brazen towards Rabbi Akiva, your master? It could be answered that Ben Azzai went to study under Rabbi Akiva, and that is what the Gemora in Brochos is referring to.

However, the Gemora Brochos mentions that Ben Azzai said to Rabbi Akiva: For how long will you be brazen towards your master, that you followed Rabbi Yehoshua into the lavatory? If Rabbi Akiva was his master, how could he speak in such a degrading manner towards him? Even a teacher to a student wouldn’t talk like that; certainly a student to his teacher!

Therefore, he writes that it must be that Ben Azzai was a talmid chaver (a peer) of Rabbi Akiva. They were both disciples of Rabbi Eliezer the Great.

The Gemora in Bava Basra (158a) refers to Ben Azzai as the “Talmid chaver” of Rabbi Akiva. Ben Azzai was considered somewhat of a disciple of Rabbi Akiva.

Rabbeinu Gershom comments: Since Ben Azzai was a “bochur,” he was unable to comprehend halachic logic as well as Rabbi Akiva.

What is the connection between being a “bochur,” and not comprehending to the fullest extent?

I once heard from my Rosh Yeshiva, HaRav Chaim Schmelczer zt”l that Rabbeinu Gershom means that Ben Azzai was a bachelor, and one who is not married does not have the same level of contentment as one who is married. Torah study requires one to be at ease; one must have a menuchas hanefesh in order to comprehend the depths of the Torah. This is what Ben Azzai was lacking.

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Punishment for Causing Grief to Another

The Mishna had stated: The conjugal rights of a sailor’s wife is once in six months; these are the words of Rabbi Eliezer.

Rav Beruna said in the name of Rav: The halacha follows the opinion of Rabbi Eliezer (namely, that a Torah scholar may leave home to study Torah for thirty days without his wife’s permission).

Rav Adda bar Ahavah said in the name of Rav: These are the words of Rabbi Eliezer; however, the Chachamim say: A Torah scholar may leave home to study Torah for two or three years without his wife’s permission.

Rava stated: The Rabbis (and left home for more than a month to study Torah without their wife’s permission) relied on Rav Adda bar Ahavah, but act accordingly at the risk of losing their lives (they may die before their time as a penalty for neglecting their wives).

The Gemora cites an incident supporting Rava’s statement: Rav Rechumi who was frequenting the lectures of Rava at Mechoza used to return home every Erev Yom Kippur. On one occasion, he was so engrossed by his subject that he forgot to return home. His wife was expecting him home every moment, saying, “Now, he is coming, now, he is coming.” When he did not arrive, she became so depressed that a tear began to flow from her eyes. He was at that moment sitting on a roof. The roof collapsed under him and he was killed.

Reb Chaim Shmeulwitz (Sichos Mussar 5731; 23) derives from here that the punishment incurred because of a transgression against a fellow person is not for the purpose of appeasing the person suffering, for in this incident, not only was his wife not appeased by the result; she now was forced to endure even more sorrow and anguish by the fact that she was now a widow. Rather, the punishment for one who pains another is akin to a fire consuming and one who torments another is naturally consumed by fire.

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Daf Yomi - Yevamos 9 - SHAMING A STUDENT

Levi asked of Rebbe: Why did the Mishna list only fifteen cases of women who exempt themselves and their co-wives from yibum and chalitzah; the Mishna should have listed sixteen? Rebbe said: It would seem to me that he doesn’t have any brains in his head.

The commentators ask: How could Rebbe talk to Levi in such a demeaning way? Doesn’t it say in Koheles [9:17]: The words of the wise are heard when spoken softly, more than the shout of a ruler of fools? The Mishna in Pirkei Avos [2:10] says: Rabbi Eliezer said: Let the honor of your fellow be as precious to you as your own. Why did Rebbe degrade Levi in such a manner?

The Chavos Yair (152) answers: Levi was the student of Rebbe and since Rebbe understood that Levi was a tremendous Torah scholar, it wasn’t possible for him to err unless he did not thoroughly examine the matter prior to his question. Rebbe did not talk this way out of anger or haughtiness; as a matter of fact, the Gemora in Sotah (49a) states that when Rebbe died, humbleness was lost. Rebbe was instructing his student Levi that one must always scrutinize all relative material on any subject before openly discussing it.

This is the source for the following Rambam in Hilchos Talmud Torah (4:5) and cited in Shulchan Aruch (Y”D 246:11) as well (Torah.org): The student should not be embarrassed because his peers grasped [the lesson] after one or two times and he learned it only after many times. If he is embarrassed from this matter, he will end up coming in and going out of the Beit Midrash without learning anything. Therefore, the early sages said: "The shy one does not learn and the short-tempered one cannot teach" (Avot 2:5). When does this apply? If they didn't understand because of the depth of the Halakha or their limited abilities. However, if it became apparent to the teacher that they were not applying themselves to the words of Torah and were being lax about them - and therefore, they did not understand - , he is obligated to become angry with them and to shame them with words in order to sharpen them. In this context, the sages said: "Cast fear into the students." (BT Ketubot 103b).

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