Thanks to Rabbi Clark for this article. I very much appreciated his thoughts. I cannot believe that- before our very eyes- the sins and travesties of the rabbinic leadership during the churban bayit are literally walking off the page of history and into our lives.
You skipped R' Yochanan's introduction to the discussion, which includes 3 stories, one of which was Kamtza. The introduction was
אמר רבי יוחנן מאי דכתיב (משלי כח) אשרי אדם מפחד תמיד ומקשה לבו יפול ברעה? אקמצא ובר קמצא חרוב ירושלים, אתרנגולא ותרנגולתא חרוב טור מלכא, אשקא דריספק חרוב ביתר
And Rashi says they should have anticipated the consequences of their reckless behavior. Tosfos adds they were confident that their situation was safe. In other words, R Yochanan's point was don't be an idiot by provoking, or risking the wrath of, the Romans and relying on things working out as they have been. It's surprisingly practical. Take responsibility and act boldly if necessary, not like R Zechariah Ben Avkulas who was worried about small details compared to the potential cataclysm that was on the horizon.
I agree with you. The Gemara definitely links the three stories. The reason that I singled out the Kamtza and Bar Kamtza story is because it is the most well-known and is often linked in people's minds to the explanation of sinat chinam.
I understood why you were singling that one out. I was pointing out that the simple reading has nothing to do with sinat chinam at all. It's three examples of reckless behavior (whether due to arrogance or humility) leading to catastrophe.
The term “eokolos” is Greek for one who is diffident, compromising, lacking in confidence. See A. Kohut, Arukh Ha-Shalem (New York, 1878), p. 16, s.v. avkolos.
which means, as many of us understand it, that the destruction of the Second Temple was what led us to the rabbinic Judaism that brought us an olam forward. I will mark Tisha B'Av by mourning the many tragedies inflicted upon us, but the destruction of the Second Temple will not be among them in my own eyes.
At the same time, many later commentaries point out that the fact that the contributing circumstances included classic sinas chinam is highly relevant, even if the immediate cause was reckless behavior, or, in your interpretation, the attitudes of kohanim. Some explain the reason they should have feared such consequences is because they were far from deserving of divine protection, due princely to sinas chinam.
They turn their faces from rampant abuse sexual and physical and ignore the plight of Agunot. Rabbinics have much to answer for.
Thanks to Rabbi Clark for this article. I very much appreciated his thoughts. I cannot believe that- before our very eyes- the sins and travesties of the rabbinic leadership during the churban bayit are literally walking off the page of history and into our lives.
It's heartbreaking and awful.
You skipped R' Yochanan's introduction to the discussion, which includes 3 stories, one of which was Kamtza. The introduction was
אמר רבי יוחנן מאי דכתיב (משלי כח) אשרי אדם מפחד תמיד ומקשה לבו יפול ברעה? אקמצא ובר קמצא חרוב ירושלים, אתרנגולא ותרנגולתא חרוב טור מלכא, אשקא דריספק חרוב ביתר
And Rashi says they should have anticipated the consequences of their reckless behavior. Tosfos adds they were confident that their situation was safe. In other words, R Yochanan's point was don't be an idiot by provoking, or risking the wrath of, the Romans and relying on things working out as they have been. It's surprisingly practical. Take responsibility and act boldly if necessary, not like R Zechariah Ben Avkulas who was worried about small details compared to the potential cataclysm that was on the horizon.
I agree with you. The Gemara definitely links the three stories. The reason that I singled out the Kamtza and Bar Kamtza story is because it is the most well-known and is often linked in people's minds to the explanation of sinat chinam.
I understood why you were singling that one out. I was pointing out that the simple reading has nothing to do with sinat chinam at all. It's three examples of reckless behavior (whether due to arrogance or humility) leading to catastrophe.
Why is “Avkulas” (or “Avkulos”) transliterated as “Eokolos”?
The term “eokolos” is Greek for one who is diffident, compromising, lacking in confidence. See A. Kohut, Arukh Ha-Shalem (New York, 1878), p. 16, s.v. avkolos.
Fascinating!
which means, as many of us understand it, that the destruction of the Second Temple was what led us to the rabbinic Judaism that brought us an olam forward. I will mark Tisha B'Av by mourning the many tragedies inflicted upon us, but the destruction of the Second Temple will not be among them in my own eyes.
We are so proud of you! Great article - YK
At the same time, many later commentaries point out that the fact that the contributing circumstances included classic sinas chinam is highly relevant, even if the immediate cause was reckless behavior, or, in your interpretation, the attitudes of kohanim. Some explain the reason they should have feared such consequences is because they were far from deserving of divine protection, due princely to sinas chinam.
* primarily, not princely