Y Taanit 45

[X J] Said R. Yohanan, "Upon orders of Caesar Hadrian, they killed eight hundred thousand in Betar." [K] Said R. Yohanan, "There were eighty thousand pairs of trumpeteers surrounding Betar. Each one was in charge of a number of troops. Ben Kozeba was there and he had two hundred thousand troops who, as a sign of loyalty, had cut off their little fingers. [L] "Sages sent word to him, 'How long are you going to turn Israel into a maimed people?'

[M] "He said to them, 'How otherwise is it possible to test them?'

[N] "They replied to him, 'Whoever cannot uproot a cedar of Lebanon while riding on his horse will not be inscribed on your military rolls.'

[O] "So there were two hundred thousand who qualified in one way, and another two hundred thousand who qualified in another way."

[P] When he would go forth to battle, he would say, "Lord of the world! Do not help and do not hinder us! 'Hast thou not rejected us, O God? Thou dost not go forth, O God, with our armies'" [Ps. 60:10].

[Q] Three and a half years did Hadrian besiege Betar.

[R] R. Eleazar of Modiin would sit on sackcloth and ashes and pray every day, saying "Lord of the ages! Do not judge in accord with strict judgment this day! Do not judge in accord with strict judgment this day!"

[S] Hadrian wanted to go to him. A Samaritan said to him, "Do not go to him until I see what he is doing, and so hand over the city [of Betar] to you. [Makepeace . . . for you.]"

[T] He got into the city through a drain pipe. He went and found R. Eleazar of Modiin standing and praying. He pretended to whisper something into his ear.

[U] Th townspeople saw [the Samaritan] do this and brought him to Ben Kozeba. They told him, "We saw this man having dealings with your friend."

[V] [Bar Kokhba] said to him, "What did you say to him, and what did he say to you?"

[W] He said to [the Samaritan], "If I tell you, then the king will kill me, and if I do not tell you, then you will kill me. It is better than the king kill me, and not you.

[X] [Eleazar] said to me, 'I should hand over my city.' ['I shall make peace. . . .']"

[Y] He turned to R. Eleazar of Modiin. He said to him, "What did this Samaritan say to you?"

[AA] He said to him, "What did you say to him?"

[CC] [Ben Kozeba] gave [Eleazar] one good kick and killed him.

[DD] Forthwith an echo came forth and proclaimed the following verse:

[EE] "Woe to my worthless shepherd, who deserts the flock! May the sword smite his arm and his right eye! Let his arm be wholly withered, his right eye utterly blinded! [Zech. 11:17].

[FF] "You have murdered R. Eleazar of Modiin, the right of arm of all Israel, and their right eye. Therefore may the right arm of that man wither, may his right eye be utterly blinded!"

[GG] Forthwith Betar was taken, and Ben Kozeba was killed.

We notice two complementary themes. First, Bar Kokhba treats heaven with arrogance, asking God merely to keep out of the way. Second, he treats an especially revered sage with a parallel arrogance. The sage had the power to preserve Israel. Bar Kokhba destroyed Israel's one protection. The result was inevitable. Now we may draw together the two related, but distinct themes, the doctrine of history, dealt with in chapter 2, and the theory of the Messiah.

We turn first to history, the point which leads us to the matter of the Messiah. The convictions of Eusebius about how political events prove what God favors finds its counterpart in sages' view here. In the Talmud of the Land of Israel (as much as in Genesis Rabbah) Israel's history works out and expresses Israel's relationship with God. The critical dimension of Israel's life, therefore, is salvation, the definitive trait, a movement in time from now to then. It follows that the paramount and organizing category is history and its lessons. As I suggested at the outset, in the Talmud of the Land of Israel we witness, among the Mishnah's heirs, a striking reversion to biblical convictions about the centrality of history in the definition of Israel's reality. The heavy weight of prophecy, apocalyptic, and biblical historiography, with their emphasis upon salvation and upon history as the indicators of Israel's salvation, stood against the Mishnah's quite separate thesis of what truly mattered. What, from sages' viewpoint, demanded description and analysis and required interpretation? It was the category of sanctification, for eternity. The true issue framed by history and apocalypse was how to move toward the foreordained end of salvation, how to act in time to reach salvation at the end of the time. The Mishnah's teleology beyond time and its capacity to posit an eschatology without a place for a historical Messiah take a position beyond that of the entire antecedent sacred literature of Israel. Only one strand, the priestly one, had ever taken so extreme a position on the centrality of sanctification and the peripheral nature of salvation. Wisdom had stood in between, with its own concerns, drawing attention both to what happened and to what endured. But to Wisdom what finally mattered was not nature or supernature, but rather abiding relationships in historical time.

But we should not conclude that the Talmud has simply moved beyond the Mishnah's orbit. The opposite is the case. What the framers of the document have done is to assemble materials in which the eschatological, therefore messianic, teleology is absorbed within the ahistorical, therefore sagacious, teleology. The Messiah turned into a sage is no longer the Messiah embodied in the figure of the arrogant Bar Kokhba (in the Talmud's representation of the figure). The reversion to the prophetic notion of learning history's lessons carried in its wake a reengagement with the Messiah myth. But the reengagement does not represent a change in the unfolding system. Why not? Because the climax comes in an explicit statement that the conduct required by the Torah will bring the coming Messiah. That explanation of the holy way of life focuses upon the end of time and the advent of the Messiah—both of which therefore depend upon the sanctification of Israel. So sanctification takes priority, salvation depends on it. The framers of the Mishnah had found it possible to construct a complete and encompassing teleology for their system with scarcely a single word about the Messiah's coming at that time when the system would be perfectly achieved.

So with their interest in explaining events and accounting for history, the third- and fourth-century sages represented in these units of discourse invoked what their predecessors had at best found to be of peripheral consequence to their system. The following contains the most striking expression of this viewpoint.

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