ר' אליעזר הגדול

Rabbi Eliezer the Great [Ta'anit (31a)]. A) [In the Mishnah Berakhot 1:1, 4:4, 5:2, 7:5. Pe'ah: 3:6, 4:9, 5:2, 7:7. Demai 4:3, 5:9, 6:3.

Kilayim 2:10, 3:4, 5:3, 5:8, 6:2, 9:3. Shevi'it 2:8, 5:3, 8:9, 9:5, 9:9, 10:7. Terumot 2:1, 4:5, 7:8, 9:10, 11:11, 5:2, 4:5, 6:6, 8:1, 2, 3, 8:9, 10:11, 11:12, 11:2. Ma'aserot 2:4, 4:3, 5:5, 6:6.

Challah 1:3, 2:1, 4:8, 4:7. Orlah 1:7, 2:1, 11:13. Bikkurim 2:6. Shabbat 1:10, 2:3, 6:4, 9:6, 12:4, 13:1, 17:7, 19:1, 20:1, 22:1.

Eruvin 1:2, 2:5, 6:6, 3:3, 6:5, 11:7, 9:2, 10:1. Pesachim 1:7, 3:1, 3:3, 5:9, 6:1, 2, 5:9, 2:4. Shekalim 3:1, 4:7, 8:7. Yoma 5:5, 7:7, 7:3, 8:1.

Sukkah 1:11, 2:6, 4:5. Beitzah 4:6, 7. Rosh HaShanah 1:1. Ta'anit 1:1, 3:9.

Megillah 4:10. Makkot 3:6. Chagigah 3:8. Yevamot 3:1, 6:3, 4:8, 6:6, 10:1, 12:2, 3, 13:2, 6, 7, 11:16, 2:7.

Ketubot 1:6, 7, 8, 9, 2:8, 3:6, 5:5, 6:6, 9:4. Nedarim 4:3, 9:1, 2, 5:5, 6:7. Nazir 3:3, 4, 5, 6:7, 11:7, 1:4. Sotah 1:1, 3:4, 4:3, 6:1, 8:3, 9:2, 3, 4, 15.

Gittin 1:1, 3:2, 4:7, 6:3, 4:8, 9:1, 2. Kiddushin 1:4, 9:3, 3:13, 4:3, 13:1. Bava Kamma 1:4, 4:9, 6:4. Bava Metzia 6:8.

Bava Batra 3:8, 4:4, 5:5, 9:7. Sanhedrin 1:4, 6:4, 10:3. Makkot 3:5. Shevuot 2:5, 5:3.

Ediyot 2:7, 5:4, 5:6, 6:3, 7:1, 5:6, 7:7, 8:6. Avodah Zarah 1:8, 3:9. Avot 2:8, 10. Horayot 1:2, 2:7.

Zevachim 1:1, 4:3, 3:3, 7:4, 8:4, 5:7, 8:9, 10:11, 12:13, 13:4, 4:6. Menachot 3:1, 4:7, 7:3. Chulin 2:6, 7, 12:2. Bechorot 1:5, 6, 4:7, 5:3, 7:6, 8:10.

Arakhin 3:2, 4:4, 6:1, 3:4, 7:4, 9:1, 8. Temurah 2:3, 3:1, 3:3, 6:5. Keritot 3:3, 4:2, 3:6, 1:3. Me'ilah 1:2, 3.

Kelim 2:8, 3:2, 5:10, 8:1, 1:1, 11:5, 8:8, 14:1, 7, 15:2, 17:1, 18:9, 26:2, 4, 5, 27:5, 12, 28:2. Ohalot 2:2, 4, 6:1, 9:14, 15:11, 7:2, 12:3, 8:4, 14:4, 5, 17:2, 5. Negaim 6:7, 7:4, 5:9, 3:11, 7:2, 3, 9:3, 11:7, 13:2, 6, 14:9. Parah 1:1, 2:1, 3:5, 4:1, 3:5, 5:4, 7:10, 9:1, 3, 4, 7, 10:1, 3, 11:2, 7.

Niddah 1:3, 5, 4:4, 6:5, 5:9, 6:12, 9:3. Zavim 2:2, 5:3, 7. Mikvaot 2:4, 7, 8, 10, 6:11, 8:1, 9:3. Machshirin 4:5, 6:6, 7.

Taharot 2:2, 7, 6:4, 5:5, 6:7, 9:3. Yadayim 4:2, 3. Uktzin 1:2, 2:3, 3:3].

b) [He is simply referred to as Rabbi Eliezer (Hilchot Olam), and Rashi wrote that Rabbi Eliezer is the son of Shmuel (see there). And in Tosafot on Keritut (18a) they wrote above that we have the version of Rabbi Elazar, and here we have the version of Rabbi Eliezer, who is a disputant of Rabbi Yehoshua. And so too wrote Tosafot in Bava Kamma (78a) and Bava Batra (116a) and in the book Tchilat Chochma, section 41 (116b), and in Berachot HaZevach, chapter 11 of Zevachim (63a), it implies that there were two Rabbi Eliezers, suggesting that both are in the Yod.

And it is difficult to say this, for Tosafot in the first chapter of Bava Kamma (16b) and in the first chapter of Sanhedrin (16b) wrote that one is in Yod, Rabbi Eliezer, and one is Rabbi Elazar, and the Tosefta in Temurah, chapter 3, Mishnah 3 states that Rabbi Elazar and Rabbi Eliezer disagreed, Rabbi Elazar ben Shmuel and Rabbi Eliezer ben Hurcanus. And so too in chapter 3 of Yevamot, and see the response of Chut HaShani, section 18]:

g) His father, Horcanus, was a great wealthy man. [See in Pirkei DeRabbi Eliezer, chapters 1 and 2, what he did and how he began to learn when he was 28 years old. And in Bereishit Rabbah, chapter 1, section 2, there is a story about Eliezer ben Horcanus, that his brothers were plowing in the plain while he was plowing in the mountains, and his ox fell and broke its leg. He said, "It has broken for my benefit." He fled to Rabbi Yochanan ben Zakkai and ate earthworms until his mouth became foul-smelling.

They went and told Rabbi Yochanan ben Zakkai, "The smell of Eliezer's mouth is bad." He said to him, "Just as the foul smell of your mouth has come upon the Torah, so shall the smell of your learning go from one end of the world to the other." After some days, his father went to disinherit him from his possessions (Rashi explains: his brothers accused him and said to their father, "Look, he has left you in your old age, and after your death, he will take your possessions with us equally," and he went to Jerusalem before Rabbi Yochanan ben Zakkai to disinherit him with his consent) and found him sitting and teaching, with the great men of the state sitting before him, Ben Tzitzit HaKesset, and Nakdimon ben Gurion, and Ben Kalba Savua, and he found him sitting and teaching, etc. His father said to him, "My son, I did not come here except to disinherit you from my possessions; now behold, all my possessions are given to you as a gift." He said, "They are upon me a ban, and I am only equal to them as my brothers." And in Avot DeRabbi Natan, chapter 6, he was 22 years old and had not learned Torah.

One time he said, "I will go and learn Torah before Rabbi Yochanan ben Zakkai." His father, Horcanus, said to him, "You do not taste anything until you plow a full answer." He arose and plowed a full answer. They said that day was Friday; he went and ate at his father-in-law's, and some say he did not taste anything from six hours before Shabbat until six hours after Shabbat. When he was on the way, he saw a stone that resembled something and took it and put it in his mouth, and some say it was cow dung.

He went and lodged at his inn, and he went and sat before Rabbi Yochanan ben Zakkai in Jerusalem until a foul smell came from his mouth. Rabbi Yochanan ben Zakkai said to him, "Eliezer, my son, did you eat today?" He was silent. Again he asked, and he was silent. He sent and called to my inn, and he said, "Did Eliezer eat with you?" They said to him, "We said perhaps he ate with the Rabbi." He said, "I also said perhaps he was eating with you; between you and me, we have lost Eliezer," etc.

He said, "Just as a foul smell has come out of your mouth, so a good name has come out for you in Torah." Horcanus, his father, heard that he was learning from Rabbi Yochanan ben Zakkai, and he said, "I will go and disinherit Eliezer from my possessions." That day, Rabbi Yochanan ben Zakkai was teaching; he heard about him that he had come, and he seated guards for him, saying to them, "If he comes to sit, do not allow him." He came to sit, and they did not allow him; he was jumping and climbing until he reached Ben Tzitzit HaKesset, etc. He was sitting among them and trembling.

That day, Rabbi Yochanan ben Zakkai set his eyes on Eliezer and said to him, "Open your mouth and teach." He said, "I cannot open it." He pressed him, and the students pressed him; he stood up and opened and taught in matters that no ear has ever heard before. And every word that came out of his mouth, Rabbi Yochanan ben Zakkai stood on his feet and kissed him on his head, and he said, "Horcanus, I did not come except to disinherit..." as mentioned above in the Midrash.]

4) Rabbi Yochanan ben Zakkai, his teacher [Chagigah (3b) states: Thus I have received from Rabbi Yochanan ben Zakkai. And in Sukkah (28a), Rabbi Eliezer is a student of Rabbi Yochanan ben Zakkai. And in Beitzah (5a), the students of Rabbi Eliezer said to Rabbi Eliezer: Your friends have already counted you and they counted Rabbi Yochanan ben Zakkai. And in Rosh Hashanah (31b), although he was a student of Rabbi Yochanan ben Zakkai, his friends said: Since they were students, it is not the way of the land to say to their teacher, 'Your teacher' (see there)].

And Rabbi Yochanan ben Zakkai was called a pit of lime [Adar'an, chapter 14 and chapter 2 of Avot. Rabbi Eliezer went to inquire of Rabbi Yochanan ben Zakkai at the beginning of the month, and Rabbi Yochanan ben Zakkai said: A well of water that is clean of refuse, etc. What is needed for Rabbi Yochanan ben Zakkai? He said to him: A person is obligated to greet his teacher (Zohar)].

(e) [In Tosafot Shabbat (Kiddushin 104a), it is stated that the children came to the study hall, etc. In the Jerusalem Talmud (Megillah 1:11) and in Bereishit Rabbah 1, it is said that Rabbi Eliezer and Rabbi Yehoshua were among those children, and he disputes our Talmud, for he holds that they were in the days of Rabbi Yochanan ben Zakkai. And the statement made in the first chapter that Rabbi Eliezer did not learn until he became great refers to the fact that he did not engage in study until he became great.

Thus it is written. (In the book "Pi Shenayim," the term "Matzpenach" is mentioned, as it is stated in Shabbat regarding Matzpenach that they said it, and it is stated in Megillah that they forgot it and returned and established it, and in the Jerusalem Talmud, the "Matzpenach" refers to the children. And in Temurah, it is said that three thousand halakhot were forgotten during the mourning of Moshe, and they came to Yehoshua to return to them what they had forgotten, and he did not return it.

Therefore, it is said in Shabbat that the children came and said a matter that was not said in the days of Yehoshua, specifically that he did not return what was forgotten, and these children returned it.)] "Justice, justice shall you pursue," he went after Rabbi Eliezer to Lod, Sanhedrin 4 [(32b), and he was Sinai, and Rabbi Eliezer ben Arach uprooted mountains (see Ba'al HaTurim). He had a student named Rabbi Yehuda ben Guriya (as mentioned) who taught a halakhah in his presence and said to his wife, "Mother, peace, that she should not lose her year," and thus it is in Eruvin (63a) and in the Jerusalem Talmud Gittin 1:2 and in Shevi'it 6:1, "Do not lose her Sabbath," and so it is in Sifra, Parashat Shemini.] And his sons were very handsome, and they were modest in their conduct [(Nedarim 20, Ra'ah)].

When he would lecture, his face would shine, as it is said, "The face of Moshe was like the face of the sun," etc. [In the Midrash Chazit, in Parashat "For the fragrance of your oils," Rabbi Yehoshua would kiss the stone upon which Rabbi Eliezer sat and said, "The stone is like Mount Sinai, and the one who sat upon it is like the Ark of the Covenant." No man preceded another in the study hall, etc., the men of the Great Assembly, Hillel, etc., and Rabbi Eliezer, etc. The guardian of King Agrippa asked Rabbi Eliezer about Sukkah (27a).] In the first chapter of Avodah Zarah [(16b)], he was caught in heresy because he heard heretical words and was pleased by them [(and see Rabba on Kohelet)].

5) He was of the seed of Moshe [(in the life of the name of the Midrash)] perhaps through the mother [meaning that if it were through the father, then he would be a Levi (and so states the Ten Statements, Statement of Investigating Law, Part II, Chapter 15) and see below that he was a Kohen.

However, it is difficult; perhaps if his father was indeed Moshe, and perhaps the intention of the lineage according to Rabbi Eliezer was a reincarnation of Reuven, as I will write below. And it is stated in the Shlah, Parashat Acharei Mot, brought in the Kriat Shema, Chapter 13, Section 3, that a reincarnation occurs only in one of the close relatives of the deceased in the family, as explained at length there.

And the family of the father is called a family; thus, Rabbi Eliezer, through the father, is from Reuven, therefore he comes from Moshe through his mother. A matron asked Rabbi Eliezer why their deaths were not equal in the matter of the Golden Calf. He said to her, "A woman's wisdom is only in the spindle" (see Yoma 66b). He said to her, "Horkanus, his son, because he did not want to answer her with a single thing from the Torah, he lost from her a measure of tithes every year." He said to him, "Let them be burned and let the words of the Torah not be given to women" (Yerushalmi Sotah, Chapter 3, Halacha 4 and in Tosafot, Chapter 3 of Sotah (21b) and Midrash Rabbah, Naso, Chapter 9).

And it is written by the hand of Moshe that Rabbi Eliezer ben Horkanus was a Kohen, and because he did not want to answer her, he was not given the tithes.

Thus far the text, and it is very puzzling how Rambam did not count him among the Kohanim and not in the Book of Lineages, as stated in the Seder HaDoros regarding Rabbi Eliezer ben Rabbi Tzadok.

Furthermore, did the matron give a tithe?

7) [And it was at the time of the destruction of the Second Temple that he and Rabbi Yehoshua carried the bed of Rabbi Yochanan ben Zakkai, as stated in Gittin (56a) and in Tosafot Nazir (33b)]. When Rabban Gamliel the Elder died, Rabbi Eliezer the Elder [(as mentioned there)]. And he witnessed the death of Rabban Gamliel his grandson, who was his brother-in-law [(as mentioned regarding Rabban Gamliel of Yavneh)].

In Aderet Eliyahu, chapter 17, it is noted that he raised the daughter of his sister for thirteen years with him in the bed, and in his old age, he betrothed her.

(8) Rabbi Akiva, his student, in the 10th chapter of Sanhedrin in the Tosefta, said: "The laws were taught by Rabbi Eliezer regarding a sorceress, and I learned only two" [(see Sanhedrin 68a) Rabbi Akiva said, "Thus I am in your eyes" (Baba Kamma 81b)]. And he did not say anything except what he heard from his teacher [Sukkah (27b), Yoma (66b)]. Rabbi Eliezer decreed forty fasts, and rain did not come, and Rabbi Akiva said, "He who returns the wind..." and rain came.

Rabbi Akiva was appeasing Rabbi Eliezer and said a parable... (Zohar Shemot 274) and Rabbi Eliezer saw in a dream, "Do not pray for this people."

(10) [In Baba Metzia (59b), it is stated that a furnace made of segments, if one cuts segments and places sand between each segment, Rabbi Eliezer renders it pure, while the Sages render it impure. On that day, Rabbi Eliezer answered all the questions in the world, yet they did not accept his responses. He said to them, "If the halacha is in accordance with my opinion, let this carob tree prove it." The carob tree was uprooted from its place a hundred amot, and some say it was uprooted a thousand amot.

They said to him, "One does not bring proof from a carob tree." He said, "Let the water channel prove it." The water channel returned backward. He said, "One does not bring proof from the water channel." He said, "Let the walls of the study hall prove it." The walls of the study hall leaned to fall. Rabbi Yehoshua rebuked them, saying, "If Torah scholars are defeating one another in halacha, what is your status?" They did not fall out of respect for Rabbi Yehoshua, nor did they straighten up out of respect for Rabbi Eliezer, and they remained leaning and standing.

He said, "Let heaven prove it." A heavenly voice emerged and said, "What do you want with Rabbi Eliezer, for the halacha is in accordance with him everywhere." Rabbi Yehoshua stood on his feet and said, "It is not in heaven, for the Torah was already given at Mount Sinai. We do not pay attention to a heavenly voice, as it is written in the Torah, 'After the majority to incline' (Exodus 23:2)." Rabbi Nathan encountered Elijah and asked him, "What is HaShem doing at that time?" He replied, "He is smiling and saying, 'My children have defeated Me, My children have defeated Me.'" They said that on that day, they brought all the purities that Rabbi Eliezer had rendered pure and burned them in fire.

They convened and blessed him, saying, "Who will go and inform him?" Rabbi Akiva said, "I will go, lest another unworthy person go and inform him, and he will end up destroying the entire world." Rabbi Akiva donned black garments, wrapped himself in black, and sat before him at a distance of four amot. Rabbi Eliezer said to him, "Akiva, what is today compared to other days?" He replied, "Rabbi, it seems that your colleagues are distancing themselves from you." He also tore his garments, removed his shoes, and sat down on the ground.

His eyes flowed with tears. A third of the world was struck by olives, a third by wheat, and a third by barley. And some say that even the dough in a woman's hands would rise. It was taught that it was a great day, for wherever Rabbi Eliezer set his eyes, it burned.

And even Rabbi Gamliel was on a ship, and a wave stood upon him to drown him. He said, "It seems to me that this is only for the sake of Rabbi Eliezer." Rabbi said, "Master of the Universe, it is revealed and known before You that I did not do this for my honor or for the honor of my father's house, but for Your honor, so that disputes should not increase in Israel." The sea calmed from its fury. I will say that the wife of Rabbi Eliezer was the sister of Rabbi Gamliel the Nasi (Shabbat 116a).

From that incident onward, Rabbi Eliezer was not allowed to go out in public. Once, a poor man came and brought a loaf of bread. I found that he fell before him. She said to him, "Get up, for you are killing my brother." While he was speaking, a bird flew out from the house of Rabbi Gamliel who had died (as noted).

And in the Jerusalem Talmud, in the chapter on those who shave, there is a slight variation (as noted).]

10) Rabbi Chaim wrote why they appointed Rabbi Eliezer ben Arach, his student, as Nasi and not Rabbi Akiva, because he was old, and an elder is not appointed to the Sanhedrin [(see Rive"z) in the Jerusalem Talmud at the end of Sotah, it states that in Yavneh, two were worthy of the Holy Spirit, and one was Shmuel the Small who died during the lifetime of Rabbi Gamliel the Elder, and Rabbi Gamliel the Elder died eighteen years before the destruction. They set their eyes on Rabbi Eliezer ben Hurcanus, who was worthy that the Divine Presence should rest upon him.

This was certainly after he had learned much, and he was twenty-one or twenty-two years old when he began to study. It is possible that several years before the death of Rabbi Gamliel the Elder, Shmuel the Small died; thus, Rabbi Eliezer was old when they appointed Rabbi Eliezer ben Arach]. It can also be said that he was separated from the sages, and furthermore, he was a disputant of Rabbi Gamliel.

Additionally, he was from the group of Beit Shammai; therefore, he is called Shammaite. [Rashi in Shabbat (K"l b') in the name of the Jerusalem Talmud at the end of the Piggul. And in Niddah (7 b') and in the Jerusalem Talmud Shevi'it, chapter 9, and it seems in the Jerusalem Talmud at the beginning of Beitzah, halacha 4. And in Tosafot Beitzah (L"v a') and in the Jerusalem Talmud Terumot, chapter Se'ah Terumah, and in the Aruch, entry "Shamat." It is written in the book Orach Chaim in the ways of the Mishnah that although he is a student of Rive"z and Rive"z was a student of Hillel, perhaps afterwards he returned and served Shammai, thus it is said.

And in the response of Ben Ze'ev (in Shm"g) the scholars of the Talmud hold that all the words of Rabbi Eliezer are like Beit Shammai, as stated, and there (D"m vav). And it is written in the response of Choshen Mishpat that Rabbi Tarfon was also a student of Beit Shammai, and so were many of his students; therefore, we do not rule like them, and this requires further investigation, as stated. In Beitzah (L"d) in the Mishnah, and Rabbi Eliezer said further, see Rashi and Tosafot, the halacha is like him in Gittin (Gittin 4 a') Rashi explains this matter as stated (P"v b').

And Shmuel said the halacha is like Rabbi Eliezer in Niddah (7 b'). It is written in the response of Choshen Mishpat that it seems to me that Rabbi Eliezer, although he is a Shammaite, the halacha is like him in his laws that he said before that incident (there in his omissions), and this requires further investigation regarding Rashi who blessed him; why should he lose because of this? And even one who becomes a rebellious elder, if he said something proper, why should we not rule like him? (See in the principles what I wrote about this at length)].

11) When he fell ill, four elders entered to see him: Rabi Tanchum, Rabi Yehoshua the Galilean, Rabi Eliezer ben Arach, and Rabi Akiva. Due to the excommunication, they sat at a distance of four cubits. It was Friday evening, and his son Horkanus wished to remove his father's tefillin because it was close to Shabbat, etc. They said to him, "You are better for Israel than rain and parents." And he said at the time of his death that Rabi Akiva would die a strange death, as stated in the end of the tractate of Makkot [(Sotah 9b)].

And he said, "A fierce sun is in the world there" [(Kiddushin 72a)], and refer to the hidden Midrash in the Zohar, Parashat Vayeira, where the entire matter is discussed at length. And he said before his death, "Clear the house because of the impurity and give a chair to Rabi Yehoshua ben Hananiah," and there are those who say it was for King Hezekiah, as Rabi Yehoshua commanded [(Yerushalmi Avodah Zarah, chapter 3, halacha 1, and at the end of Sotah)].

His soul departed while he was answering a question they asked him, and he said, "Pure" [(Makkot, end)]. He died at twilight, and they were carrying his bed from Kesarim to Lod. Rabi Akiva encountered him and was striking his flesh until his blood flowed to the ground, and he expounded upon him, saying, "My father, my father, the chariot of Israel and its horsemen" [(there)]. And refer to Yerushalmi Shabbat, chapter 2, halacha 7, where the matter above is discussed somewhat differently.

Rabi Yehoshua entered and removed his tefillin, and he was embracing and kissing him while weeping and saying, "Rabbi, the vow is permitted; Rabbi, the chariot of Israel and its horsemen." His burial place is in the village of Alma; refer to Rabi Eliezer ben Arach [(Geonim, p. 28)]. In Yavneh, there is the study hall of Rabi Eliezer the Great [(Geonim, p. 28)]. In the heart of the lion, Parashat Chukat, he was a reincarnation of Reuven and was saved when he was caught in heresy, since he was righteous in the sale of Yosef.

And this is the secret that Leah said, "For I have seen the Lord in my affliction," the initials of Rabi Eliezer the Great. This is aligned with what is stated in the small laws, "As my strength and the beginning of my vigor," which is the gematria of Rabi Eliezer ben Horkanus, may his memory be blessed. "As my strength and the beginning of my vigor" is said about Reuven, and it is clear. In the book of Gan Eden, when Moshe ascended to the heights, he heard that the Holy One, Blessed be He, said a law in his name, and Moshe prayed, "May it be Your will that he be one of the rescuers," and he prayed for him that when he is caught [(as stated above)], he will be saved, as it is said about his son Elazar, "God of my father, help me" [(as stated above)].

Refer to Rabi Eliezer ben Parta, the reincarnation of Reuven, who was saved when he was caught in heresy, as it is stated in the first chapter of Avodah Zarah [(as stated above)].

(12) [Onkelos the convert received from him. Others say in the name of Rabbi Eliezer (Baba Batra 10a). Rabbi Elazar the son of Rabbi Eliezer (in his name). Rabbi Elai the Elder, his student.

Rabbi Elazar ben Azariah, his student. Rabbi Berachiah the son of Rabbi Abba bar Kahana in his name. His brother Dosa ben Hurcanus, and there is a question. Rabbi Dostai bar Rabbi Yanai in his name.

Rabbi Chananiah ben Teradyon in his name, Abba Hanan in his name, Rabbi Yehudah ben Gudgeda, Rabbi Yehudah ben Gedish testified before him, Rabbi Yehudah the student of his student, Rabbi Yehoshua ben Hurcanus, perhaps his brother, Rabbi Yochanan ben Zakkai, his teacher. Rabbi Yochanan ben Nuri in his name, Rabbi Yosi Ish Dromaskit, his student, Rabbi Yosi bar Rabbi Yehudah in his name, and there is a question.

Rabbi Yosi ben Parta, his student. And Rabbi Yosi ben Pridi. Rabbi Yosi ben Kifar in his name. Rabbi Mattiyah ben Charash, his student.

Rabbi Nachuniya ben El Nathan disagrees with him. And Rabbi Tzadok. Rabbi Shimon ben Elazar in his name.]