Rabbi Tarfon
Rabbinical eras |
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Rabbi Tarfon or Tarphon (
Biography
Rabbi Tarfon was a resident of
Although wealthy, he possessed extraordinary modesty; in one instance he deeply regretted having mentioned his name in a time of peril, since he feared that in using his position as teacher to escape from danger he had seemingly violated the rule against utilizing knowledge of the Torah for practical ends.[9]
When
On festivals and holy days, he was accustomed to delight his wife and children by preparing for them the finest fruits and dainties.[13] When he wished to express approval of anyone, he would say, "'A knob and a flower':[14] you have spoken as beautifully as the adornments of the candlestick in the Temple"; but when it was necessary to upbraid another, he would say, "'My son shall not go down with you'".[15] When he perceived that his two nephews, whom he was instructing personally, were becoming careless, he interrupted his lecture and regained their attention by saying, "Then again Abraham took a wife, and her name was Johanna"[16] whereupon his pupils interrupted him by exclaiming, "No, Keturah!"[17] His students included R. Judah,[18] Simeon Shezuri,[19] and Judah ben Isaiah ha-Bosem.[20]
He is mentioned in the traditional
Opinions differ regarding his death. According to
Teachings
Halacha
He was an adherent of the school of Shammai. However, only rarely is he recorded as following its teachings,[23] and he always inclined toward leniency in the interpretation of those halakhot of Shammai which had not actually been put into practice;[24] often he decided in direct opposition to the followers of Shammai when they imposed restrictions of excessive severity.[25] In his view, "objective views are always the determinative criterion in reaching legal decisions. He consistently decides to the advantage of the priest, and also encourages the performance of rituals in which the priest occupies the central role."[26]
He was also the author of independent halakhot, one being on the wording of the blessing after drinking water,
Aggadah
He was accustomed to open his aggadic discourses with a halakhic question.[39]
In the discussion as to the relative importance of theory and practice, Tarfon decided in favor of the latter.[40]
In his upper chamber at Jabneh, it was decided that benevolence should be practiced according to Psalms 106:3.[41]
He held that God did not allow His glory to overshadow Israel until the people had fulfilled a task.[42]
Quotes
- The day is short, and the labor is plenty; the laborers are slothful, while the reward is great, and the master of the house is pressing.[43]
- You are not obliged to complete the work, but neither are you free to desist from it; if you have learned much Torah, great shall be your reward, for He who hires you will surely repay you for your toil; yet the requital of the pious is in the future.[44]
- No man dies except through idleness.[45]
Attitude towards Christianity
R. Tarfon, as quoted in the
There is debate as to whether Justin Martyr's dialogue with Trypho should be taken as purporting to represent a dialog with Tarfon. The dialog itself has been held to be principally a literary device, and its claim to witness to a rabbinic perspective can be seen in that light.[48]
References
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- Talmud Bavli, Kiddushin, 71a
- ^ Ta'anit 3:9; Bava Metziah 3:3; Hagigah 18a
- ^ The Second Jewish Revolt: The Bar Kokhba War, 132-136 CE, Menahem Mor
- ^ Tosefta, Ḥagigah 3, end
- ^ Tosefta, Bekhorot 6:14
- ^ Tosefta Ketubot 5:1
- ^ Avot deRabbi Natan 41, end
- ^ Kiddushin 61b
- ^ Nedarim 62b
- ^ Sanhedrin 101a; Mekhilta, Baḥodesh, 11 [ed. Weiss, p. 80a]
- ^ Moed Kattan 28b
- ^ Tosefta Gittin 7; Gittin 83a
- ^ Yerushalmi Pesachim 37b
- ^ Exodus 25:33
- ^ Genesis Rabbah 91, repeating the words of Jacob to his sons in Genesis 42:38
- ^ Instead of Keturah; Gen. 25:1
- ^ Zevachim 26b
- ^ Eruvin 45b; Yebamot 101b
- ^ Menachot 31a
- ^ Hullin 55b
- ^ "Pesach Haggadah, Magid, Story of the Five Rabbis". Sefaria. Retrieved 2023-04-03.
- ^ Hachlili, Rachel. Jewish Funerary Customs, Practices And Rites In The Second Temple Period
- ^ Yevamot 15b; Yerushalmi Shevuot 4:20; see also Mishna Brachot 1:7
- ^ Kilaim 5:6; Yebamot 15:6; Ketubot 5:2
- ^ Yebamot 15:47; Nazir 5:5
- ISBN 0-89130-299-9.
- ^ Berachot 6:8
- ^ Pesachim 10:6
- ^ Bava Metzia 4:3, 5:7
- ^ Ketubot 9:2,3
- ^ Bava Kamma 2:5, and the baraitot connected with this passage, p-26
- ^ Makkot 1:10; compare Frankel, "Der Gerichtliche Beweis," p. 48, TarfonBerlin, 1846
- ^ Ketubot 84a; Pesachim 117, 118
- ^ Mikvaot 1; Kiddushin 66; Yerushalmi Yoma 1:1; Terumot 4:5; Makkot 1:10; Keritot 5:3
- ^ Menachot 12:5; possibly, however, an error for Rabbi Akiva
- ^ Yadaim 4:3
- ^ Pesachim 117a, 118a; Gittin 83a
- ^ Tosefta Keilim Metzia 1:3
- ^ Tosefta Berachot 4:16
- ^ Kiddushin 40b
- ^ Esther Rabbah 6:2,5
- Avot of Rabbi Natan2
- ^ Pirkei Avot 2:15
- ^ Pirkei Avot 2:16
- ^ Avot de-Rabbi Nathan 11:1
- ^ Tosefta Shabbat 14:4
- ^ Shabbat 116a
- ISBN 0-88125-434-7)
This article incorporates text from a publication now in the public domain: Singer, Isidore; et al., eds. (1901–1906). "ṬARFON". The Jewish Encyclopedia. New York: Funk & Wagnalls.