רבן גמליאל דיבנה

Rabban Gamliel of Yavneh, son of Rabbi Shimon the Martyr, son of Rabbi Gamliel the Elder.

a) [In the Mishnah, Berakhot 1:1, 2; 2:5; 4:3; 6:8; Pe'ah 2:4, 6; 4:5; 6:6; Demai 3:1; Shevi'it 1:5, 9:5; Terumot 8:8; Ma'aser Sheni 2:7, 5:9; Challah 4:7; Orlah 1:4; Bikkurim 2:6; Shabbat 12:6; 16:8; Eruvin 4:1, 2; 6:2; 20:1; Pesachim 1:5, 3:4, 7:2, 20:5; Shekalim 6:1; Sukkah 2:1, 3:9; Beitzah 1:8, 2:6, 3:2; Rosh Hashanah 1:6, 2:8, 9; 4:9; Taanit 1:3, 2:10; Mo'ed Katan 3:6; Yevamot 5:1, 13:7, 16:7; Ketubot 1:6, 7:8, 9; 8:1, 13:3, 4, 5; Sotah 2:1; Gittin 1:1, 5; Bava Metzia 5:8, 10; Bava Batra 9:1; Shevuot 6:3; Ediyot 3:9, 7; Avodah Zarah 3:4; Zevachim 9:1; Keritot 3:7; Kelim 5:4, 8:9; 12:3, 6; 17:2; Perek 28:4; Negaim 6:5, 7:4; Parah 9:3, 11:1; Yadayim 3:1; 4:4; Taharot 9:1:]

(b) There was another Nasi after the destruction, after Rabbi Yochanan ben Zakkai, also in Yavneh, as is evident from the fourth chapter of Rosh Hashanah, [after Rabbi Gamliel in Yavneh, Sanhedrin (32).] And Rabbi Yochanan ben Zakkai saved him from the emperor during the destruction of the Temple [(M'). It is written in the Ten Sayings, in the saying of Chapter Four, Part Two, Section Nineteen, that when Rabbi Shimon ben Gamliel the Elder was killed, Rabbi Gamliel (of Yavneh) was a minor who entered in his place, and Rabbi Yochanan ben Zakkai requested from Titus that the presidency not be taken from his house.

And it is written in the hand of Yehuda, Section 129, regarding Rabbi Gamliel (of Yavneh) being a minor.

However, in the Book of Lineage, it states that Rabbi Gamliel the Elder died eighteen years before the destruction, and his son Rabbi Shimon held the presidency during those eighteen years. According to this, Rabbi Gamliel (of Yavneh) was at least twenty-three or twenty-four years old when his father was killed, for it is stated at the end of Yevamot that Rabbi Gamliel was killed, etc., and Rabbi Gamliel the Elder married their wives based on one witness, and there is no doubt that Rabbi Gamliel (of Yavneh) was five or ten years old if he mentioned a report and an event from his mouth. (And in the Jerusalem Talmud, Chapter Four of Deaths, it was said that Rabbi Eliezer ben Chisma was not less than ten years old and testified that he saw a daughter of a priest being burned in bundles of branches, and they said to him that there is no testimony from a minor, see Rabbi Eliezer ben Chisma).

I have seen the Abarbanel in Avot who wrote that they appointed Rabbi Yochanan ben Zakkai as Nasi after Rabbi Shimon ben Gamliel the Elder because he was close to the monarchy, and the Book of Lineage states that Rabbi Gamliel was not yet worthy of the presidency at the death of his father. And it is possible that this is his intention in saying that he was a minor, meaning a minor for the presidency.

However, it seems more likely that Titus killed Rabbi Shimon ben Gamliel the Elder out of his hatred for the leaders from the house of David, and it was not possible for the sages to appoint Rabbi Gamliel (of Yavneh) in his place as Nasi due to the king's wrath; therefore, they appointed Rabbi Yochanan ben Zakkai, who was not of the seed of David, because he was close to the monarchy, and being close to the monarchy, he requested from the emperor to remove his wrath from the house of David and to leave them the crown of the presidency, and the emperor agreed to him, and this is correct and accepted, thus concludes the Book of Hand of Yehuda. And see the Innovations in Aggadah, Chapter of the Decapitated Calf, that Rabbi Gamliel of Yavneh was Nasi at the time of the destruction, as mentioned, and this is as stated above.] And he saw his grandfather, Rabbi Gamliel the Elder, and the house [as mentioned] at the end of Yevamot, and in the chapter How to Roast [(according to the Talmud, page 74)] Rabbi Tzadok said: There was an incident with Rabbi Gamliel who said to his servant Tavi: Go and roast for us the Passover on the grill.

Rashi explains that Rabbi Gamliel was in the Second Temple, as we say in Gittin that Rabbi Yehoshua was a student of Rabbi Yochanan ben Zakkai who was carried out on a bed at the time of the destruction, and he was a disputant of Rabbi Gamliel [(of Yavneh)] and he was a disputant of Rabbi Eliezer the Great, and his brother-in-law who married Rabbi Eliezer's sister, Imma Shalom.

3) Turnus Rufus decreed death upon him, and a governor came and said, "The owner of the nose is requested," and R. Gamliel hid himself and said to the governor, "If they save him, let them bring him to the World to Come." And R. Gamliel swore to him, and the governor killed himself. [And if one of them dies, the decree is nullified.] And it was stated in Bava Kamma that the governor is prepared for the World to Come.

At the end of Taanit [(29a)], Rashi explains "the owner of the form" to mean "the great one of the generation," and I say that it is because he beautified the face, and thus I found in the Aruch. [And I did not find in the Aruch, but Rashi there explains "the owner of the nose" as one whose nose beautifies the countenance, meaning a leader in his generation is requested to be killed. And the Chiddushei Aggadot wrote that the life of man depends on the nose, as it is stated in Parashat Yom Kippur, for it is written, "And He breathed into his nostrils the breath of life," thus R.

Gamliel, etc.] And he blinded the eye of his servant Tavi and said joyfully to R. Yehoshua, who was the head of the court, "Tavi has gone free," but he did not go free because he admits to the fine and is exempt, as stated in Masechet Merubah [(according to the second chapter) and in the Jerusalem Talmud, Shevuot, chapter 5 and in the chapter "These Maidens."] And he received consolation for Tavi, his servant, who was righteous, as stated in Berakhot [(16b) and in the Jerusalem Talmud, chapter "The One Who Finds Tefillin," Tavi was a servant of R.

Gamliel who would put on Tefillin, and the sages did not protest against him. It is written in the book Ginat Eden, section 3, Raban Gamliel, the soul of Shem and Ever, and his servant is Ham, a servant of servants shall he be to his brothers. Ham is a minor number, Tavi (it is questionable), and it is said in Midrash Rabbah that there were many servants to Ham who were worthy to be joyful like Tavi, as stated in Yoma (7a), many sons to Canaan, etc.]

4) The servant of Rabban Gamliel [was baking loaves of terumah and in the end found herself to be impure, and Rabban Gamliel said that all of them are impure]. The explanation of the Rashbam is that this refers to Rabban Gamliel the Elder, etc.

However, it is not customary to mention Rabban Gamliel simply as Rabban Gamliel, but rather as Rabban Gamliel the Elder. It seems that this is Rabban Gamliel of Yavneh, a colleague of Rabbi Eliezer and Rabbi Yehoshua. Tosafot in Niddah [(6b) and in Chullin (5b)] state that Rabban Gamliel and his court hold like Rabbi Meir, and Rashi explains that it implies that he is Rabban Gamliel the son of Rabbi Yehuda the Prince, who came after Rabbi Meir.

It is difficult, for in every place he is usually called Rabban Gamliel the Rabbi or Rabban Gamliel the son of Rabbi Yehuda the Prince, but it is indeed Rabban Gamliel of Yavneh (Tosafot). And in Tosafot in the chapter "HaDar," it should have been explained explicitly that he is Rabban Gamliel the son of Rabbi Yehuda the Prince.

Therefore, it can be said that he is Rabban Gamliel of Yavneh, and the reason it states Rabban Gamliel and his court hold like Rabbi Meir is because Rabbi Meir holds this explicitly. And in the book "Mageni Shelomoh," the question of Tosafot is resolved, for Bar Kappara, who is the master of the teaching, was in the days of Rabban Gamliel the Rabbi, since Bar Kappara was in the days of Rabbi (see there).

Thus, it can be said that Rabban Gamliel was still alive when this teaching was said; therefore, he said to his students simply Rabban Gamliel, and his students knew that he was referring to him (see above regarding Rabbi Yehuda the Prince). Although in the chapter "Who Died," Samuel said, "These are the words of Rabban Gamliel the Rabbi," although Samuel was in the days of Rabbi and Rabban Gamliel ruled after Rabbi, and likewise Rabbi Yochanan in the chapter "All the Flesh" said, "Rabbi Yochanan asked Rabban Gamliel the Rabbi," it can be said that nonetheless those sayings were said after his death, and it was necessary to say Rabban Gamliel the Rabbi so that we do not err, since he had already died.

In Yevamot (15a), there is a story about the daughter of Rabban Gamliel who was married to Abba, his brother, and he died without children, and Rabban Gamliel performed levirate marriage with his co-wife, and his daughter was an Aylonit. Rashi explains that Rabban Gamliel was from the descendants of Hillel; therefore, Rabban Gamliel of Yavneh was. One reason is that it is not the way to call Rabban Gamliel the Elder simply Rabban Gamliel as mentioned above, and furthermore, Rabban Gamliel the Elder was a descendant of Hillel, and since Rashi mentions "from the descendants of his descendants," it is evident that this is Rabban Gamliel of Yavneh].

And he is called "Rabbi" on Shabbat in the chapter "So Much" [(116a) and in the chapter "The One Who Asks" (111b)] Rabbi Yosi said: There was an incident with Abba Halfta who went to Rabban Gamliel the Rabbi [(in the Tosefta Shabbat 14, the term "the Rabbi" is not included)] in Tiberias and found him sitting at the table of Yonatan the Excommunicated [(there, "the son of the Excommunicated")] with a book of Job in translation in his hand, and he was reading from it. He said to him: "I remember Rabban Gamliel [(the Elder)] my father's father who was standing on a raised place on the Temple Mount, and they brought before him a book of Job in translation, and he said to the builder, 'Bury it in the building.'" Rashi explains that Rabban Gamliel the Rabbi was not the son of Rabbi but was great in his generation, and this Rabban Gamliel was the grandfather of our holy Rabbi.

Thus concludes Rashi. [And in Kiddushin (32b), Rabbi Eliezer and Rabbi Yehoshua and Rabbi Tzadok were reclining at the feast of the son of Rabban Gamliel, and Rabban Gamliel was standing and pouring for them. He gave the cup to Rabbi Eliezer, and he did not take it; he gave it to Rabbi Yehoshua, and he took it. Rabbi Eliezer said to him: "We are sitting, and Rabban Gamliel the Rabbi is standing and pouring for us" (in the Shas edition, the term "the Rabbi" is omitted not because he was not called "the Rabbi," for afterwards Rabbi Yehoshua called him "Rabban Gamliel the Rabbi," and Rashi explains that it means a great man, but because Rashi explained on what Rabbi Yehoshua said, 'There should not be Rabban Gamliel the Rabbi standing,' it is evident that Rabbi Eliezer did not call him "the Rabbi," but the version in Ein Yaakov also states in the words of Rabbi Eliezer and Rabban Gamliel the Rabbi is standing, and so it is in the Sifrei in the chapter "Ekev").

Rabbi Yehoshua said to him: "We find that our forefather Abraham was the greatest of the generation, and he was standing over them, and we should not have Rabban Gamliel the Rabbi standing over us." And in Niddah (63b), Rabban Gamliel the Rabbi is mentioned because of Rosh Bag (he is the father of Rabbi Shimon the Martyr, the son of Rabban Gamliel the Elder), and above regarding Rabbi and Rabbi Tarfon, for Rabban Gamliel is called "the Rabbi." And in the chapter "Who Died" (139b), "These are the words of Rabban Gamliel the Rabbi." And Maharit wrote in Ketubot (108) that this is Rabban Gamliel of Yavneh, and Rabbi Yochanan ben Nuri said many times that Akiva ben Yosef was punished because I was complaining about him before Rabban Gamliel the Rabbi.

5) In Sanhedrin [(11b) Come and see what is the difference between the earlier strong leaders (Rabban Gamliel, who was accustomed to authority and would rebuke the students, as we find in Bekhorot and in Berakhot on Rosh HaShanah, that he caused distress to Rabbi Yehoshua; nevertheless, he wrote and it was a proper matter in his own eyes and in the eyes of his colleagues, Rashi). It happened that Rabban Gamliel was sitting on a platform on the Temple Mount, and Yochanan the scribe was standing before him with three letters before him, and he said, "Write to our brothers the Galileans, both the upper and the lower... and to the people of the South and to the exiles in Babylon," and it was a proper matter...], to humble the latter (as we say in the chapter "The one who hires workers," and he did not say in the eyes of his colleagues, Rashi).

And it is difficult, perhaps after they passed it (meaning he had a colleague, Rabbi Eliezer ben Azariah, who was a Nasi with him, therefore he said in the eyes of his colleagues, Tosafot) and see in the Jerusalem Talmud, chapter "Last of the Moed." The matter that Rabban Gamliel received testimony regarding the new month, and Rabbi Dosa ben Horkenus said they are false witnesses, and Rabbi Yehoshua admitted to him, and Rabban Gamliel decreed upon Rabbi Yehoshua that he should come with his staff and his money on Yom Kippur that fell on his account, and he came to him on Yom Kippur, and Rabban Gamliel kissed Rabbi Yehoshua on his head and said to him, "Come in peace, my Rabbi and my student," on Rosh HaShanah (26a). Proculus ben Plosophus asked about this in Acco (Makkot 24b).

A philosopher asked (Nedarim 54b). And he was fond of the mitzvot, having bought a citron for a thousand zuz for Sukkot (Makkot 41b). Rabbi Eliezer asked Rabban Gamliel and Rabbi Yehoshua, who went to buy an animal for the feast of Rabban Gamliel's son in the Italian market of Amam (Taanit 15a), and he wrote in the new Tosafot (there) to inform of their merit that although they were busy, they engaged in Torah matters.] And because of the dispute he had with Rabbi Yehoshua, although he was his friend and gave him the tithes, they gave the leadership to Rabbi Eliezer ben Azariah [(there)] and due to his great piety and desire for Torah, he did not distance himself from the study hall and returned the leadership to him and taught for two Shabbatot, and Rabbi Eliezer ben Azariah taught for one Shabbat [(there).

It is written in the reincarnations, letter Aleph, that Rabban Gamliel was the reincarnation of Nehemiah, and because Nehemiah said, "Remember me, O God, for good," Rabban Gamliel was removed from his leadership just as the book of Nehemiah is not called by his name, thus it is said. Rabban Gamliel was riding on a donkey on the way from Acco to Kaziv, and Rabbi Elai was walking behind him and found a gloska (a type of plant) on the way and said, "Elai, take this gloska and give it to Mivgai," even though he did not know him, he pointed with divine inspiration that his name was Mivgai, as found in Eruvin (84b) and in the Jerusalem Talmud, Avodah Zarah, chapter one, halacha nine.

And in Midrash Rabbah, chapter "In My Statutes." Rabban Gamliel and the elders were sitting in an upper room in Jericho, and Rabban Gamliel gave permission to Rabbi Akiva to bless... Rabban Gamliel said to him, "Akiva, until when will you insert your head into the dispute?" He said to him, "Our Rabbi... thus you taught us, our Rabbi." Berakhot (37a).] And due to the falling of the face that Rabbi Eliezer the Great, his brother-in-law, caused when they blessed him, Rabban Gamliel died [(there)] and at his death were Rabbi Eliezer and Rabbi Yehoshua [(above, Rabban Gamliel the Elder)] and Rabbi Yehoshua wanted to annul all the laws that were against him, and Rabbi Yochanan ben Nuri, his friend and colleague of Rabbi Yehoshua, stood up against him and did not allow him, as it is stated in Eruvin [(41a). (And in the book Nachalat Shimon, it is written that after the passing of Rabbi Shimon ben Gamliel, Rabbi Yehoshua wanted... he erred).

And Rabbi Yehoshua said, "Come and see, I am the body after the head went, all the time that Rabban Gamliel was alive..." (Tosefta Taanit, chapter two). Rabban Gamliel and Rabbi Yehoshua, the halacha is according to Rabban Gamliel (Makkot 20b). It is written in the Geonim that Rabban Gamliel is buried in a large dome in Yavneh. Berakhot (16b) he washed on the first night that his wife died and said, "Because he is an asthenic," as it is found among the Kabbalists that Rabban Gamliel had within him six souls: the soul of Abraham, who had a shell from his son Ishmael; the soul of Rav Sachora; and Rav Taviomi; Nachum the Alkushi; Yehuda ben Yaakov; and Rabbi Simon (Bar Abba, thus it is written in the book of the Geonim and he is not found in all of Shas, Rabbi Simon bar Abba).

Therefore, Rabban Gamliel washed always in order to rectify and atone for these souls. And concerning this, the Kabbalist Maharash Magid said, and this is the acronym for asthenic: Abraham, Sachora, Taviomi, Nachum, Yehuda, Simon.

Thus it is said.

However, it is very puzzling to me that Rabban Gamliel of Yavneh preceded many generations before Rav Taviomi, who is from Rav Ashi, and before Rav Sachora and Rav Simon. Consider and forget, and after Rabban Gamliel preceded them by many, how was he reincarnated from their souls? And it cannot be said that these six souls were in Rabban Gamliel and afterwards came into the three righteous ones mentioned, Taviomi, Sachora, and Simon, for it is written that they came to rectify those souls in him, and it requires further investigation.]

5) [Abba Gurion in his name, Rabbi Eliezer ben Chisma in his name. Chizkiyah, the father of Ikesh, testified before him. Rabbi Chanina, his son. See Hananiah, the son of Rabbi Yehoshua's brother, Rabbi Chananiah ben Akavya, and Rabbi Yehuda, the son of Rabbi Eleazar, learned before him.

Rabbi Yonatan ben Charsah, a man from Gennesaret, asked him in Yavneh; Rabbi Yosi ben Tadai, a man from Tiberias, asked Rabbi Gamliel. Rabbi Yosi in his name, Rabbi Yosi, the son of Rabbi Eleazar, in his name. Rabbi Shimon, the father of Rabbi, his son. Rabbi Shimon ben Guda and Rabbi Shimon ben Guda testified about him before his son:]