ר' אליעזר בר' צדוק

Rabbi Eliezer, son of Rabbi Tzadok, (as found in the Mishnah Pe'ah 2:4, Kilayim 7:2 in the name of Rabbi Meir, Shevi'it 2:4, Ma'aserot 4:4, Pesachim 3:6, 4:3, Rosh Hashanah 2:7 [24a], Sanhedrin 7:2, Ediyot 2:5, Menachot 9:2, Chulin 3:6, Me'ilah 3:7, Middot 3:8, Kelim 2:5, Perek 26:9, Niddah 8:4, Mikvaot 6:10, Taharot 2:8, Oqtzin 1:6, 2:7, and Pesachim [49a, 114a], Niddah [48b], Sanhedrin [71a]).

b) The Semag wrote that the prohibition of R"L"H [(L"M)] applies to him as a Cohen. [And the genealogical records [in Seder HaDoros regarding the Cohanim according to Rabbi Tzadok]] provide evidence that he was a Cohen from the blessings of the chapter "Whoever's Dead" [(Yoma 19b)] where Rabbi Elazar said in the name of Rabbi Tzadok that they leap over the coffins of the dead (i.e., in the cemetery) towards the kings of Israel, and Rashi wrote that he was a Cohen [(as we say in Bekhorot 36)] and the Tosafot wrote [(and see Tosafot in the first chapter of Ketubot 82b)] and the Ramban wrote that they were actual coffins and a Cohen is not warned about them. And this is not proof, for perhaps they ate mundane food in a state of purity, being stringent about this except for matters of mitzvah, such as going towards kings, etc.

And in the chapter "All the Meat" [(K'z 107) and in Mishnah 2 of Sukkah (26b)] Rabbi Tzadok ate outside the sukkah less than a kezayit and wrapped his hands in a cloth and did not wash his hands, [the Tosafot wrote] that he was a Cohen and it was permitted for him to eat from a cloth for those who eat terumah. And this is not proof, for perhaps they ate mundane food in a state of purity. And in the first chapter of Yevamot [(15b)] Rabbi Eliezer ben Chisma said: When I was learning Torah with Rabbi Yochanan the Horenian, I saw that he was eating stale bread during a drought, and I informed my father who told me to go and see the olives, and I went and saw that they were fresh and he did not want to eat, etc. [The Tosafot wrote that it implies that Rabbi Yochanan the Horenian was concerned that Rabbi Tzadok was not particular about contact with the am haaretz, and although Rabbi Tzadok was a Cohen and the garments of the pious are a source of impurity for those who eat terumah, etc.] to inform you that he ate mundane food in a state of purity.

And in Bekhorot [(96a)] regarding the Bukhari that was for Rabbi Tzadok [(Rashi explained he was a Cohen)] there is no proof, for a Jew is permitted to buy it to keep it until it has a blemish or is given to him as a gift. And in Nazir [(44a)] there was an incident with the father of Rabbi Tzadok who died due to a goring [(and the version before us is the father of Rabbi Yitzchak.

However, in Shabbat and Makkot (20, section 1) it is the father of Rabbi Tzadok, and they asked Elisha ben Abuyah (see there)] and he was informed after three years and asked Rabbi Yehoshua ben Elisha and four elders, and they said that his father would become impure when he was whole and not when he was lacking, therefore he is a Cohen if this is Rabbi Tzadok. And in the Mishnah of Measurements, chapter 3, and in the chapter "Grape Harvest" there was a golden vine in the Temple, and Rabbi Eliezer ben Chisma testified that seventy Cohanim were counted to remove it.

And why did he testify except that he was a Cohen? And in the chapter "Willow and Myrtle" [(49)] Rabbi Eliezer ben Chisma said that there was a willow on the altar that after seventy years the Cohanim would descend, etc., this is also not proof because they would bring wood to the Temple and they knew their matters. And in Yoma chapter 2 [(23a)] two Cohanim ascended to the altar and one took a knife and stabbed his friend in the stomach, Rabbi Tzadok stood on the steps of the hall on the Temple Mount and said: Hear, for a corpse will be found in the ground, etc., and why did he expound this except that he saw the act was from the Cohanim?

This also is not proof since he was an elder and had a reputation and a pious person that no Cohen would expound before him. And the proof that he was not a Cohen according to the opinion of the Rambam is that he was not included among the Cohanim, in Taanit chapter 1 [(12a)] and in Shekalim and in the chapter "In Every Evening" [(41a)] Rabbi Eliezer ben Chisma said: I was from the descendants of Sanav ben Binyamin and the ninth of Av fell on Shabbat and we postponed it to the tenth of Av and we did not complete it because it is a festival for us.

Rashi explained it was a family from the tribe of Binyamin that the lot fell to them in the days of Ezra on the ninth of Av and it is a festival for them. And the Rosh wrote in the chapter "Where They Customarily" that his ancestors would offer a wood sacrifice on the ninth of Av and Rabbi Eliezer ben Chisma was after the destruction [(and so wrote the Tosafot in the aforementioned Taanit)] but since his ancestors would offer a sacrifice on that day and made it a festival, his entire family would also conduct themselves with a festival. [And the Tosafot wrote even though Rabbi Eliezer ben Chisma was a Cohen (as mentioned above), perhaps his mother was from Binyamin or his son-in-law was and he was with them in their assistance, end of quote].

A second proof that he was not a Cohen is that the author of Adam and Chavah wrote in the path of mourning, section 28, Rabbi Eliezer ben Chisma said to me: My father at the time of his passing initially buried me in the valley and ultimately gathered my bones and placed them in a coffin properly and do not gather with your hands so that they should not be desecrated in your eyes, etc., and thus I did for him. Yochanan entered and gathered and I tore my garments upon them.

In Shabbat chapter 12, and he concluded there: Just as he did for his father, so I did for him [(meaning that it was their custom to bury in dirt and gather the bones and bury them in coffins)], therefore it seems that he was not a Cohen, for a Cohen does not become impure for bones except when they are whole [(see above)] and what need is there to warn him that they should not be desecrated upon him [(see Rabbi Tzadok from the Shas)].

3) And behold the destruction of the Temple, which occurred during the time of Rabbi Meir. And it is stated in the name of Rabbi Meir in the Mishnah of Kilayim, chapter 7 [(Mishnah 2)] that it is surprising that it is stated in the Jerusalem Talmud [(Perek 4, Halachah 2)] that it was taught: "Before forty years, before the Temple was destroyed, the laws of capital cases were nullified from Israel" [(and so it is in the first chapter there)].

And Rabbi Eliezer the Great said: "I was a child riding on my father's shoulders, and I saw a daughter of a priest who committed adultery, and they surrounded her with bundles of branches and burned her." They said to him: "You were a child, and there is no testimony from a child" [(thus in the Babylonian Talmud Sanhedrin (N. B. 2)], when he saw this matter, he was not less than ten years old. When he was walking with Rabbi, he was not less than thirty years old, for it is not the way of a great man to walk with a person less than thirty years old.

And it was taught: Rabbi said: "There was an incident when I was with Rabbi Eliezer the Great from the house of the armorers, and we ate figs and grapes outside the Sukkah." Thus says the Jerusalem Talmud. And this is surprising, for his father was an elder, as he fasted forty years before the destruction at the time of the destruction, and how could his son be a hundred years after the destruction [(meaning in the days of Rabbi he was thirty years old).

And it is even more puzzling that he was ten years old when he saw that they burned a priestess, and this was at least forty years before the destruction, for afterwards the laws of capital cases were nullified, and thus Rabbi Eliezer the Great would have been at the time of the destruction at least fifty years old. And Rabbi Akiva was executed fifty-two or fifty-three years after the destruction. And Rabbi was born on the day that Rabbi Akiva died.

And how could he say that when he walked with Rabbi he was thirty years old? Even according to the Tosafot in Sanhedrin, who say that even within forty years of the destruction they returned to their places and judged capital cases, thus at least even if the incident of burning the daughter of a priest was close to the destruction and he was then ten years old, how could he be thirty years old in the days of Rabbi?

Furthermore, Rabbi Eliezer the Great was a student of Rabbi Yochanan ben Horkenus [(as mentioned)] who was an elder during the time of the Temple [(for the elders of Beit Shammai and Beit Hillel went to visit Rabbi Yochanan ben Horkenus, and Beit Shammai and Beit Hillel preceded the destruction)] and Rabbi Eliezer the Great was during the time of Rabban Gamliel [(in Yavneh)], a disputant of Rabbi Yehoshua, as stated in the chapter "In all matters of mixing" in Rashi. And in the Tosefta [(and Jerusalem Talmud)] chapter 2 of Beitzah, Rabbi Eliezer the Great said: "Many times I ate at the house of Rabban Gamliel," etc.

And Rabbi Eliezer the Great said: "Many times I entered after my father into the house of Rabban Gamliel" [(Beitzah 22b)]. And he said: "Once I entered after my father into the house of Rabban Gamliel" [(Pesachim 37a)]. Once my father stayed in Yavneh and the fourteenth fell on Shabbat, and the overseer of Rabban Gamliel came and said: "The time has come to remove the leaven," and I went after my father [(there, 49a)].

When we were engaged in the intercalation of the year in Yavneh [(Shabbat (11a) and chapter 3 of Beitzah)]. In the Jerusalem Talmud, they said about Rabbi Eliezer the Great and Abba Shaul ben Batnit that they would fill their measures from the eve of Yom Tov. And in chapter 2 of Megillah in the Tosefta, Rabbi Yehudah said: "There was an incident with Rabbi Eliezer the Great who took a scroll from Alexandria that was in Jerusalem and he would do with it all his desire." From all this, it appears that he was an ancient figure and predating Rabbi.

And I would think that perhaps they are two; one was in the time of Rabbi, and this is the one mentioned in chapter 7 of Kilayim, Rabbi Eliezer the Great, because Rabbi Meir says, and Rabbi Meir was the teacher of Rabbi. [And it seems to me that there is evidence that Rabbi Eliezer the Great was in the time of Rabbi, and thus it is necessary to say that there were two Rabbi Eliezer the Greats. For it is stated in Sukkah (M.

D. 2): "Aibu was standing before Rabbi Elazar ben Rabbi Tzadok," Rashi explains: "Aibu was the father of Rav," and it is known that Rav was a student of Rabbi, thus Aibu, his father, was in the time of Rabbi, and therefore also Rabbi Eliezer the Great was in the time of Rabbi. And I saw in the Book of Lineage that it is written: "Aibu, the father of Rav," etc.

"Aibu was standing before Rabbi Elazar ben Rabbi Yitzchak and they brought a willow and a bunch and did not bless." Thus far. And perhaps he felt this, how could Rabbi Elazar ben Rabbi Tzadok be in the time of Aibu, therefore he wrote Rabbi Elazar ben Rabbi Yitzchak. But see that there in Sukkah Rabbi Elazar ben Rabbi Tzadok is mentioned with Aibu in three matters. And so it is in the Asheri there and in the Toharot, section 704, in all of them the reading is Rabbi Elazar ben Rabbi Tzadok.

And it is difficult to correct in all the places to say that one mistake occurred. And furthermore, you will not find in the entire Talmud Rabbi Elazar ben Rabbi Yitzchak (as mentioned among the Amoraim)]. And a little support [(meaning that there were two)] from the Zohar, Parashat Vayeitzei [(in section 86)] because he calls Rabbi Tzadok "Tzadok the weak" because he fasted forty years that the Temple should not be destroyed, and his grandson Rabbi Tzadok the Minor was with Rabbi Shimon bar Yochai, and he had then grown children at the time of the marriage of the son of Rabbi Shimon bar Yochai [(as mentioned)] and perhaps one of them was called Rabbi Elazar ben Rabbi Tzadok the Minor. [And according to this, it would be well that Aibu was standing before him because Rav, the son of Aibu, is Rabbi Abba mentioned in the Zohar, a student of Rabbi Shimon bar Yochai (as mentioned, Abba Aricha)].

But in the Tosefta, chapter 2 of Sukkah, Rabbi said: "Once we were coming, I and Rabbi Elazar ben Rabbi Tzadok, to Rabbi Yochanan ben Nuri at Beit Sha'arim, and we were eating grapes outside the Sukkah." [(And in the Jerusalem Talmud, Perek D'M, the above does not mention Rabbi Yochanan ben Nuri)] and it is known that Rabbi Yochanan ben Nuri was a colleague of Rabbi Yehoshua and Rabban Gamliel, the grandfather of Rabbi. [(And in Eruvin (11b) Rabbi Yehoshua went to learn Torah from Rabbi Yochanan ben Nuri and called him Rabbi)] and thus how could Rabbi be with Rabbi Elazar ben Rabbi Tzadok in their days? But the truth is that between the Tosefta and the Jerusalem Talmud, Rabban Gamliel is referred to simply [(he is Rabban Gamliel of Yavneh)] in Rabbi [(see Rabban Gamliel of Yavneh)] thus he is one and there are not two. [And what is stated in the Jerusalem Talmud, Perek D'M, that Rabbi Elazar the Great was thirty when he stood with Rabbi, this is according to the lineage that he is Rabban Gamliel of Yavneh who became president three or four years after the destruction.

Also Rabbi Tzadok lived several years after the destruction, as is stated in Midrash Rabbah Lamentations in Perek 1, "Because they were blackened in their appearance," Rabbi Elazar the Great, although his father was alive all those years after the destruction, did not return to his body as it was." Thus far. And it is also necessary to say that Rabbi Elazar the Great was ten years old when he saw that they burned the daughter of a priest, meaning as the Tosafot mentioned that they sometimes judged capital cases within forty years of the destruction, for they had exiled from the Chamber of Hewn Stone.

Thus it could be that Rabbi Elazar the Great was in the days of Rabbi, meaning Rabban Gamliel of Yavneh, at the age of thirty. And what is stated that Aibu, the father of Rav, was standing before Rabbi Elazar the Great, this means that Rav is Rabbi Abba, a student of Rabbi Shimon bar Yochai, and Rabbi Shimon bar Yochai was a student at the time they removed Rabban Gamliel from his presidency after he had been president for three or four years, and they sought to appoint Rabbi Elazar the Great as is stated in Berakhot, thus it is not surprising that Rabbi Elazar the Great would be in the time of Aibu, the father of Rav.

In the Tosefta Berakhot, chapter 2, and chapter 8 of Sanhedrin, Rabbi Elazar the Great when Rabban Gamliel was sitting in the court in Yavneh, Abba (and in the Jerusalem Talmud, chapter 1 of Sanhedrin, Abba and his brother were sitting) was sitting on his right and the elders on his left. Rabbi Elazar the Great brought up two matters, Abba from the coins and asked Abba of the sages and the sages of the physicians, Niddah (22b).

And see the daughter of Nakdimon ben Gurion gathering barley between the hooves of horses, Ketubot (67a), and see that they tied a hair in the tail of a horse and they would run her from Jerusalem to Lod (Rabbah Lamentations)].

It is written in the genealogies [in the foundational work of the world in the glosses of the Rema] that the companions of Rabbi Yochanan ben Zakkai were Rabbi Tzadok and Rabbi Elazar, his son. The statement that Rabbi Eliezer ben Hurcanus was a companion of Rabbi Yochanan ben Zakkai is questionable, as it is far from the understanding.

4) [Rabbi Yehuda son of Rabbi Eleazar son of Rabbi Tzadok. In the name of Rabban Gamliel (Peah 2:2). Rabbi Yehuda said in the name of Shmuel, in the name of Rabbi Eliezer ben Tzadok, regarding Bechorot (22a). Rabbi Yochanan said, "I have received from Rabbi Eliezer ben Tzadok." In the name of Rabbi Meir regarding Kilayim (above).

Rabbi Shimon ben Eleazar in the name of Rabbi Eliezer ben Tzadok. And Rabbi Shimon ben Gamliel and Rabbi Chanina bar Chanina (see there)]: