CALEV BEN DOR
The ‘Anvetanut’ of Zecharia Ben Avkulas &
The Destruction of the Temple
A: R. Yochanan said: What is illustrative of the verse, Happy is the man that always fears, but he that hardens his heart shall fall into misfortune. The
destruction of Jerusalem came through a Kamtza and a Bar Kamtza… A certain man had a friend Kamtza and an enemy Bar Kamtza. He once made a party
and said to his servant, Go and bring Kamtza. The man went and brought Bar Kamtza. When the man [who gave the party] found him there he said, Since
you are my enemy what are you doing here? Get out. Bar Kamtza said: Since I am here, let me stay, and I will pay you for whatever I eat and drink .The host
refused. ‘Then let me give you half the cost of the party’. No, said the host. ‘Then let me pay for the whole party.’ The host still refused and threw Bar
Kamtza out of the party.
B: Bar Kamtza reasoned, since the Rabbis were sitting there and did not stop him, they clearly agreed with him. I will go and inform against them to the
Roman Government. He went and said to the Emperor, The Jews are rebelling against you. How can I tell? The Emperor asked. Bar Kamtza said to him: Send
them an offering and see whether they will offer it [on the altar]. So the Emperor sent Bar Kamtza with him a fine calf. While on the way he made a blemish
on its upper lip, or as some say on the white of its eye, in a place where Jews count it a blemish but [the Romans] do not. The Rabbis were inclined to offer
it in order not to offend the Government. Said R. Zechariah b. Avkulas: People will say that blemished animals are offered on the altar. They then proposed to
kill Bar Kamtza so that he should not go and inform against them, but R. Zechariah b. Avkulas said, Is one who makes a blemish on consecrated animals to be
put to death? R. Yochanan thereupon remarked: Through the Anvetanut of R. Zechariah b. Avkulas our House has been destroyed, our Temple burnt and
we ourselves exiled from our land.
C: He [the Emperor] sent Nero against them. As he was coming he shot an arrow towards the east, and it fell in Jerusalem. He then shot one towards the
west, and it again fell in Jerusalem. He shot towards all four points of the compass, and each time it fell in Jerusalem. He said to a certain boy: Repeat to me
[the last] verse of Scripture you have learnt. He said: And I will lay my vengeance upon Edom by the hand of my people Israel. He said: The Holy One,
blessed be He, desires to lay waste to his House and to lay the blame on me. So he ran away and became a proselyte, and R. Meir was descended from him.
D: He then sent Vespasian who came and besieged Jerusalem for three years. In Jerusalem were three men of great wealth, Nakdimon b. Gurion, Ben Kalba
Shabua and Ben Zizith Hakeseth. Nakdimon b. Gurion was so called because the sun continued shining for his sake. Ben Kalba Shabua was so called because
one would go into his house hungry as a dog [kelev] and come out full [savea]. Ben Zizith Hakeseth was so called because his fringes [zizith] used to trail on
cushions [keseth]. Others say he derived the name from the fact that his seat [kise] was among those of the nobility of Rome…. These men were in a
position to keep the city for twenty-one years. The biryoni (thugs/ zealots) were then in the city. The Rabbis said to them: Let us go out and make peace
with them [the Romans]. They would not let them, but on the contrary said, Let us go out and fight them. The Rabbis said: You will not succeed. They then
rose up and burnt the stores of wheat and barley so that a famine ensued.
E: Martha the daughter of Boethius was one of the richest women in Jerusalem. She sent her servant out saying, Go and bring me some fine flour. By the
time he went it was sold out. He came and told her, There is no fine flour, but there is white [flour]. Go and bring me some, she said. By the time he went
he found the white flour sold out. He came and told her, There is no white flour but there is dark flour. Go and bring me some, she said. By the time he
went it was sold out. He returned and said to her, There is no dark flour, but there is barley flour. Go and bring me some, she said. By the time he went this
was also sold out. She had taken off her shoes, but said, I will go out and see if I can find anything to eat. Some dung stuck to her foot and she died.
Rabban Yochanan b. Zakkai applied to her the verse, The tender and delicate woman among you which would not adventure to set the sole of her foot upon
the ground. Some report that she ate a fig left by R. Zadok, and became sick and died. For R. Zadok observed fasts for forty years in order that Jerusalem
might not be destroyed, [and he became so thin that] when he ate anything the food could be seen [as it passed through his throat.] When he wanted to
restore himself, they used to bring him a fig, and he used to suck the juice and throw the rest away. When Martha was about to die, she brought out all her
gold and silver and threw it in the street, saying, What is the good of this to me, thus giving effect to the verse, They shall cast their silver in the streets.
F: Abba Sikra the head of the biryonim in Jerusalem was the son of the sister of Rabban Yohanan b. Zakkai. [The latter] sent to him saying, Come to visit me
privately. When he came he said to him, How long are you going to carry on in this way and kill all the people with starvation? Abba Sikra replied: What can I
do? If I say a word to them, they will kill me. Rabbi Yochanan Ben Zakai said: Devise some plan for me to escape. Perhaps I shall be able to save a little. Abba
Sikra said to him: Pretend to be ill, and let everyone come to inquire about you. Bring something evil smelling and put it by you so that they will say you are
dead. Let then your disciples get under your bed, but no others, so that they shall not notice that you are still light, since they know that a living being is
lighter than a corpse. He did so, and R. Eliezer went under the bier from one side and R. Joshua from the other. When they reached the door, some men
wanted to put a lance through the bier. He said to them: Shall [the Romans] say. They have pierced their Master? They wanted to give it a push. He said to
them: Shall they say that they pushed their Master? They opened a town gate for him and he got out.
G: When Rabbi Yochanan Ben Zakai reached the Romans he said, Peace to you, O King, peace to you, O King. He [Vespasian] said: Your life is forfeit on two
counts, one because I am not a king and you call me king, and again, if I am a king, why did you not come to me before now? He replied: As for your saying
that you are not a king, in truth you are a king, since if you were not a king Jerusalem would not be delivered into your hand, as it is written, And Lebanon
shall fall by a mighty one….As for your question, why if you are a king, I did not come to you till now, the answer is that the biryonim among us did not let
me. He said to him; If there is a jar of honey round which a serpent is wound, would they not break the jar to get rid of the serpent? He could give no
answer. R. Joseph, or as some say R. Akiba, applied to him the verse, [God] turns wise men backward and makes their knowledge foolish. He ought to have
said to him: We take a pair of tongs and grip the snake and kill it, and leave the jar intact..
H: At this point a messenger came to him from Rome saying, Rise, for the Emperor is dead, and the notables of Rome have decided to make you head [of the
State]. He had just finished putting on one boot. When he tried to put on the other he could not. He tried to take off the first but it would not come off. He
said: What is the meaning of this? R. Yohanan said to him: Do not worry: the good news has done it, as it says, Good tidings make the bone fat. What is the
remedy? Let someone whom you dislike come and pass before you, as it is written, A broken spirit dries up the bones. He did so, and the boot went on.
Vespasian said to Rabbi Yochanan Ben Zakai: Seeing that you are so wise, why did you not come to me till now? He said: Have I not told you? — He
retorted: I too have told you. Vespasian said; I am now going, and will send someone to take my place. You can, however, make a request of me and I will
grant it. Rabbi Yochanan Ben Zakai said : Give me Yavneh and its Wise Men, and the family chain of Rabban Gamliel, and physicians to heal R. Zadok. R.
Joseph, or some say R. Akiba, applied to him the verse, '[God] turns wise men backward and makes their knowledge foolish'. He ought to have said to him;
Let them [the Jews] off this time. He, however, thought that so much he would not grant, and so even a little would not be saved….
I: Vespasian sent Titus who said, Where is their God, the rock in whom they trusted? This was the wicked Titus who blasphemed and insulted Heaven. What
did he do? He took a harlot by the hand and entered the Holy of Holies and spread out a scroll of the Law and committed a sin on it. He then took a sword
and slashed the curtain. Miraculously blood spurted out, and he thought that he had slain God...Abba Hanan said: Who is a mighty one like unto you, O
God. Who is like You, mighty in self-restraint, that You hear the blaspheming and insults of that wicked man and keep silent? In the school of R. Ishmael it
was taught; Who is like thee among the gods [elim]? Who is like You among the dumb ones [illemim]. Titus further took the curtain and shaped it like a
basket and brought all the vessels of the Sanctuary and put them in it, and then put them on board ship to go and triumph with them in his city.
What is R. Zecharia’s ‘Anvetanut’?
In order to understand the path of Rabbi Zecharia ben Avkulas,
we should try and understand the logic behind the sages not
protesting at the feast. Eichah Rabbah explains that the Rabbis
wouldn’t attend a meal unless they knew who else would be
there…the Rabbis who remained aloof from the simple people
didn’t see themselves as acting arrogantly, but first and foremost
Halachically – the Shulchan Aruch even explains that ‘it is a
disgrace / dishonour for a Talmid Chacham to sit down to eat
with an ignoramus’
From this perspective, it’s possible to try and understand the
sages at the feast. Bar Kamtza’s presence broke their Halachic
obligation to only eat with religiously appropriate people. They
were faced with a clash between two Halachic principles. The
explicit prohibition on eating with someone not invited by the
host, and the important and high principle – though undefined and
vague - not to embarrass or humiliate someone / respect their
human dignity. In light of this clash, the Rabbis decided not to
decide… (‘sit and do nothing’ is preferable)
Rabbi Zechariah ben Avkulas finds himself in a similar situation –
facing two issues in which explicit Halachic principles clash with
high, if not always certain and unambiguous ideals. In the first case,
Rabbi Zecharia prefers the clear and explicit principle not to
sacrifice a blemished sacrifice in the Temple to the ideal of
preventing danger to the Temple’s existence. In the second case,
he prefers the explicit principle - that someone who brings a
blemished sacrifice is not punished by death – over the important
but vague ideal of preventing potential war and destruction.
It’s thus important to remember both parts of the first Pasuk –
‘happy is the person who is always frightened’ – happy is the
leader who thinks long and hard about his actions; but on the
other hand, ‘he who hardens his heart falls into misfortune', the
person whose heart freezes due to fears and decides not to
decide, like Rabbi Zecharia, is likely to bring destruction on us.
CALEV BEN DOR
There’s no doubt that Rabbi Zechariah’s fears arose from legitimate concern with
the intellectual future of Israel. Perhaps he felt that through accepting the blemished
sacrifice or by killing Bar Kamtza – actions designed to save the nation - the
generation’s spiritual situation and understanding of Torah would be undermined.
Spreading authentic Torah to the congregation, explained Rabbi Zechariah is far
more important than contemporary practical considerations, especially as they won’t
necessarily prevent the destruction of the Temple. Rabbi Zechariah’s way won out
and the sages were convinced that it was better to give up on a temporary act
(Horaat Shaa) that might save the people and the land, if such an act carried with it a
pedagogical danger to the people on a whole. With this, the last practical possibility
was lost to prevent the wheels of destruction that threatened to trample the nation.
Rabbi Zechariah Ben Avkulas caused the destruction of all Israel, a material and
spiritual Shoah…
The Rabbi Zechariahs of our generation meanwhile raise similar concerns, that
saving the people through a Horaat Shaa that would force the Prime Minister to
withdraw his destructive plan might undermine the education and faith of the
generation. Then, as now, arguments are heard rising from the Bet Midrash of Rabbi
Zechariah ben Avkulas - such as "love thy neighbour" or ‘demonstrations undermine
our ability to convince’ – which serve against practical activities.
It’s much easier to blame the Rabin (zichrono livracha) and the Palestinians, or Bar
Kamtza and the Roman Emperor for the destruction. But Rabbi Yochanan specifically
apportioned blame to Rabbi Zecharia Ben Avkulas – a learned sage, whose
‘anvetanut’ destroyed the temple and exiled us from our land. Through this
‘anvetanut’, he made no distinction between an educational / Halachic problem
(however difficult), which is repairable, and the fear of physical and spiritual
destruction that leaves no room for repair and demands urgent action to save the
whole nation. (Rav Avraham Yisrael Silviski)
It was the month of Av, 1939 years ago, and since then, the Jewish people are still
licking their wounds. Have we learned anything? It would seem not. 3 years ago we
once again chose not to be ‘extremists’ in the words of Rabbi Yochanan Ben Zakai.
..the Torah of Rabbi Zecharia Ben Avkulas is still shining among us, and many from
Gush Dan and Gush Etzion drink of his waters. (Rav David Druckman)
The Importance of Sensible Rabbinic Action
R. Yochanan said: Jerusalem was destroyed only because they gave judgments therein in accordance with Biblical law…But say thus: because they
based their judgments [strictly] upon Biblical law, and did not go beyond the requirements of the law (Lifnim MiShurat HaDin).
(Bava Metzia 30a(
Bet Hillel said, lift the bones and shells from the table; Bet Shammai said, remove the entire tray and shake off the refuse.
Zechariah Ben Avkulas did not follow the opinion of either, rather he threw the bones behind the couch [before he finished eating].
Rav Yossi taught, the Anvetanut of Zechariah Ben Avkulas burned the Temple
(Tosefat Shabbat 16:7)
‫ מפני‬,‫לא יישבע‬--‫ המוצא מציאה‬.‫ מפני תיקון העולם‬,‫ מנכסים משועבדים‬,‫ למזון האישה והבנות‬,‫ לשבח הקרקעות‬,‫ג אין מוציאין לאכילת הפירות‬,‫ ה‬:‫משנה גיטין‬
‫ בור שהוא‬.‫ מפני דרכי שלום‬,‫ מערבין בבית ישן‬.‫ מפני דרכי שלום‬,‫ ואחריו ישראל‬,‫ אחריו לוי‬,‫ כוהן קורא ראשון‬:‫ח אלו דברים אמרו מפני דרכי שלום‬,‫ ה‬.‫תיקון העולם‬
.‫ מפני דרכי שלום‬,‫קרוב לאמה מתמלא ראשון‬
The relationship between the Mishna and the story is deeper and more complex. The larger section of the Mishna contains numerous examples
of the sages adjusting and amending the law to further the good of society [Tikun Olam, Darkei Shalom]. By introducing these amendments, the
sages assert authority and exert power. They display the self confidence to modify the law, to recognize that certain situations demand legal
intervention and remedy. The Mishna testifies to rabbinic initiative, confidence and action – qualities diametrically opposed to those which the
story blames for the disaster. Whereas the Mishna documents that the sages introduced provisions 'for the sake of peace', the story laments the
rabbinic reluctance to bend the law for the sake of peace with the ruling authorities. The [Gemara] story is the Mishna's mirror image – what
happens without world of Rabbinic activity. And its not a happy place.
(Jeffrey Rubenstein, Talmudic Stories)