With the Motion of His Hand Rabbi Yehoshua Defeats the Heretic and Causes His Death
An amazing story found in the Gemara (Chagigah 5b) illustrating the incredible wisdom displayed by the divine Tanna Rabbi Yehoshua ben Chananya. Rabbi Yehoshua used to debate heretics, who despised the Jews, in the presence of the Roman Caesar.
This story is based on a passuk in parshas Vayelech (Devarim and I will certainly — ”ואנכי הסתר אסתיר פני ביום ההוא“ :(31 ,18 conceal my face on that day. Concerning this passuk, Rabbi Yosef stated that even when HKB”H conceals His presence from — ”ידו נטויה עלינו, שנאמר )ישעיה נא טז( ובצל ידי כסיתיך“ :Yisrael nevertheless, continues to watch over us and protect us. Our blessed sages cite a related incident:
”רבי יהושע בן חנניה הוה קאי בי קיסר, אחוי ליה ההוא אפיקורסא, עמא דאהדרינהו מריה לאפיה מיניה, אחוי ליה ידו נטויה עלינו. אמר ליה קיסר לרבי יהושע, מאי אחוי לך, עמא דאהדרינהו מריה לאפיה מיניה, ואנא מחוינא ליה ידו נטויה עלינו. אמרו ליה לההוא מינא, מאי אחויית ליה, עמא דאהדרינהו מריה מיניה, ומאי אחוי לך, לא ידענא, אמרו, גברא דלא ידע מאי מחוו ליה במחוג יחוי קמי מלכא, אפקוהו וקטלוהו“.
Rabbi Yehoshua stood before the Caesar, while a certain heretic attempted to provoke him and embarrass him. Without uttering a word, he turned away from Rabbi Yehoshua; this gesture was intended to suggest that HKB”H, so to speak, had turned away from Yisrael, as implied by the passuk: ביום פני אסתיר הסתר ואנכי“ ”ההוא — and I will certainly conceal my face on that day.
Rabbi Yehoshua comprehended his meaning immediately and gestured in return with an outstretched hand. He was indicating that even in exile, while HKB”H seemingly conceals his countenance, nevertheless: ”עלינו נטויה ידו“ —His hand remains outstretched over us to protect us. The heretic had no clue what Rabbi Yehoshua was conveying by this gesture. He was too embarrassed to admit this fact in front of the Caesar, and hoped that the matter would pass uneventfully — without anyone realizing that he had failed to grasp Rabbi Yehoshua’s meaning.
Upon witnessing this exchange of gestures between the heretic and Rabbi Yehoshua, the Caesar immediately understood that a debate was taking place concerning the Jews. Therefore, he addressed Rabbi Yehoshua privately and inquired as to the meaning of the heretic’s gesture of turning away from him. Rabbi Yehoshua replied that he was suggesting that Yisrael were a people whose Master had turned away from them. Next, the Caesar inquired as to the meaning of Rabbi Yehoshua’s return gesture — the outstretching of his hand. He answered that he was signaling that even now ”עלינו נטויה ידו“ — HKB”H’s hand remains outstretched over us.
Then, the Caesar’s representatives proceeded to quiz the heretic to see if he had understood Rabbi Yehoshua’s gestures. They asked him what he had signaled to Rabbi Yehoshua. He replied that he had indicated that HKB”H had turned away from Yisrael. Next, they asked him what Rabbi Yehoshua had conveyed in return by his outstretched hand. The heretic confessed that he did not comprehend the meaning of that gesture. The Caesar’s officials expressed their surprise: “Is someone who is unable to appreciate what is being conveyed to him worthy of standing before the Caesar?” They took him out and killed him.
The Meshech Chochmah’s Magnificent Explanation
How nice and pleasant it is to sit together as brothers and delight in the joys of the Torah. Let us examine the commentary of the brilliant Meshech Chochmah (Shemos 3, 13). He enlightens us with regards to the debate that transpired between Rabbi Yehoshua and the “apikores”—the heretic—based on an elucidation in the Gemara (Berachos 6a) apropos the passuk ”וראו כל עמי הארץ כי שם ה‘ נקרא עליך ויראו ממך, :(Devarim 28, 10) :the passuk states—רבי אליעזר הגדול אומר, אלו תפילין שבראש“ “Then all the peoples of the earth will see that the name of Hashem is proclaimed over you, and they will revere you.”
Rabbi Eliezer the Great says: This is a reference to “tefillin shel rosh.” Thus, we see that the nations of the world fear the “tefillin shel rosh.” On the other hand, we find the following elucidation in the Gemara (Menachos 37b) concerning the ”והיה לך ל אות על ידך“ - ”לך לאות ולא לאחרים :(passuk (Shemos 13, 9”לאות—“and it will be a sign for you on your hand,” it will be a sign for you but not for others. The difference is that the “tefillin shel yad” are concealed as opposed to the “tefillin shel rosh” which are worn openly.
With this in mind, the Meshech Chochmah provides us with an amazing principle. When the Beit HaMikdash stood and served its purpose or at the time of the future geulah, Hashem’s hashgachah and management of the world is apparent to all. At such times, HKB”H provides illumination for Yisrael not only via the “tefillin shel yad” but also via the “tefillin shel rosh”—which is visible to everyone. This open visibility instills fear in the hearts of the goyim, as indicated by the passuk: וראו“ alluding to the “tefillin—כל עמי הארץ כי שם ה‘ נקרא עליך ויראו ממך“ shel rosh.” During periods of galus, however, when HKB”H’s hashgachah is concealed and not so apparent, He manages Yisrael solely via the “tefillin shel yad,” which are always worn concealed—as indicated by the statement: לאחרים ולא לאות לך“ ”לאות. Notwithstanding, this teaches us that even during periods of galus, HKB”H watches over us, albeit in a concealed manner, consistent with the “tefillin shel yad.”
Based on this concept, the Meshech Chochmah interprets the significance of the debate between the apikores and Rabbi Yehoshua. By turning his head away from Rabbi Yehoshua, the apikores was insinuating that HKB”H has turned away from Yisrael, in keeping the passuk: ”פני אסתיר הסתר ואנכי“-- and I will certainly conceal my face. He was alluding to the fact that in galus HKB”H does not reveal Himself via the “tefillin shel rosh,” which instill fear and trepidation in the nations of the world. In response, Rabbi Yehoshua motioned with his arm indicating that: ”עלינו נטויה ידו“. Even during galus, HKB”H supervises and watches over Yisrael in a concealed fashion, as exemplified by the “tefillin shel yad.”
And His hand is still stretched out Protecting Us with His Left Hand
Support for this magnificent interpretation of the Meshech Chochmah can be found in the immaculate teachings of the Maharsha in Chiddushei Aggados (Chagigah ibid.). There he points out that the source for Rabbi Yehoshua’s ingenious hand gesture—indicating that “His hand is outstretched over us”—is to be found in the words of the navi (Yeshayah 5, 24): מאסו כי“את תורת ה‘ צבאות ואת אמרת קדוש ישראל נאצו, על כן חרה אף ה‘ בעמו ויט ידו עליו ויכהו... בכל זאת לא שב אפו ועוד ידו נטויה“the Torah of Hashem, Master of Legions, and they have scorned the word of the Holy One of Yisrael. Therefore, Hashem’s wrath has flared up against His people and He has stretched forth His hand against them and stricken them . . . Nevertheless, His wrath has not ceased, and His hand is still outstretched.
Now, Rabbi Yehoshua’s gesture indicates that he is not interpreting the words: ”נטויה ידו ועוד“ in the negative sense—suggesting that HKB”H’s hand is yet outstretched to inflict punishment upon Yisrael, chas v’shalom. Rather, he interprets this phrase in a positive sense—that although HKB”H has concealed His countenance from Yisrael, and His wrath has not yet subsided, nevertheless His hand remains outstretched to protect and safeguard them. The Maharsha bases this explanation on the Gemara’s teaching (Menachos 36b) that when Scriptures refers to a hand generically, without further clarification, it is referring to the left hand. He substantiates this point by referring to the passuk (Yeshayah 48, 13also, My hand has laid the foundation of the earth, and My right hand has measured out the heavens. Clearly, the first part of the passuk, which does not specify which hand is being described, is a reference to the left hand. This would suggest that the passuk’s statement: ידו ועוד“”נטויה—and His hand is still outstretched—refers to the left hand. As we know, the right hand alludes to actions involving the midah of chesed; whereas the left hand alludes to actions involving the midah of din. The source for this notion is the Tikunei Zohar in the passage of Petach Eliyahu (Introduction chesed is associated—”חסד דרועא ימינא, גבורה דרועא שמאלא“ :(17awith the right arm; gevurah is associated with the left arm.
With this in mind, the message of the following passuk is quite clear (Eichah 2, 3): ”ימינו אחור השיב “—He drew back His right hand. During galus, when the attribute of din prevails, HKB”H withdraws His right hand—the hand associated with chesed—and places it behind Him, so to speak. The message conveyed by the navi is now quite apparent: ”נטויה ידו ועוד“. Even during periods of galus, when HKB”H has withdrawn His right hand—because chesed is not apparent as it was when the Beit HaMikdash stood and served its purpose—nevertheless, His left hand is still outstretched to protect us.
This is what the apikores was demonstrating to Rabbi Yehoshua; HKB”H has concealed His countenance from us during galus and has placed His right hand, the hand of chesed, behind Him. To which Rabbi Yehoshua responded with a motion of his hand: ”נטויה ידו ועוד “—even so, His left hand is outstretched to offer us continued protection. This concludes his explanation.
Thus, we learn from the explanation of the Maharsha that Rabbi Yehoshua extended his left hand in order to allude to the left hand of HKB”H—which is outstretched to protect us during times of galus. This coincides beautifully with the Meshech Chochmah’s interpretation that Rabbi Yehoshua meant to indicate that “His hand is yet outstretched” to safeguard us like the “tefillin shel yad”—which is placed on the left arm.
Rabbi Yehoshua Caused the Death of the Apikores with His Left Hand
Like a loyal servant following in the master’s footsteps, it appears that we can add a little spice to the Maharsha’s explanation. Yes, it is true that during periods of galus, HKB”H withdraws His right hand, so that Yisrael will remain in galus until they rectify all that requires tikun. Yet, when the wicked elements of the nations of the world oppress Yisrael above and beyond what they have been permitted, Yisrael in galus can no longer accomplish the necessary tikuns. Then a fascinating phenomenon occurs. The very same left hand of HKB”H--designated to impose din upon Yisrael in galus--turns around and smites the wicked goyim in order to protect Yisrael. This then is the message conveyed by the navi: ”אפו שב לא זאת בכל“—although His wrath has not subsided from Yisrael in galus; nevertheless ”נטויה ידו ועוד“—his hand remains outstretched to protect us, like the “tefillin shel yad” which is placed on the left arm.
We can now better appreciate the depth of Rabbi Yehoshua’s wisdom. The apikores intended to mock Yisrael in the presence of the Roman Caesar. He indicated that HKB”H has concealed His countenance from them in galus; for, He has withdrawn His right hand, so as not to guide them according to the midah of chesed. The holy Tanna Rabbi Yehoshua outwitted him, however, by extending his left hand. Thus, he alluded to the fact that even in galus HKB”H’s left hand remains outstretched for the sake of protecting Yisrael.
By this simple gesture, the extension of his holy left hand toward the apikores, Rabbi Yehoshua imposed the force of din, embodied by the left hand, upon the apikores. The motion of that hand caused the death of the apikores, who failed to comprehend the significance of Rabbi Yehoshua’s gesture. This convinced the Caesar and his ministers that, in fact, even during the bitter galus, ”נטויה ידו עוד“—HKB”H continues to protect Yisrael with His left hand, as well, by inflicting din upon the heads of Yisrael’s enemies.
Thus, we have gained an even better appreciation of the Meshech Chochmah’s interpretation. While it is true that in galus we do not merit the management represented by the “tefillin shel rosh”—imposing fear and trepidation upon the goyim. Nevertheless, we continue to merit the management represented by the “tefillin shel yad,” worn on the left arm. The force of “midas hadin” is inflicted upon the enemies of Yisrael, who wish to oppress Yisrael and prevent them from accomplishing their mission.
