Know-It-Alls — BT Rosh Hashanah 21b (part 2) — #91

Gemara: How do we know that the meaning of “alil” is “clarity”? R. Abahu said, “Scripture states: The words of Adonai are pure words, silver purged, clear to the world, refined sevenfold (Psalm 12:7). Rav and Shmuel [disagreed on this matter]. One said, “Fifty gates of insight were created in the world, all of which were given to Moses save one, as it is written, You have made him little less than divine…(Psalm 8:6). Kohelet [in English, Ecclesiastes] sought to find words of delight (Ecclesiastes  12:10)—this means that Kohelet wanted to be like Moses. A bat kol (heavenly voice) issued forth and said to him, That which was written was upright, even words of truth (ibid.) [and] Never again has there arisen from among Israel a prophet like Moses (Deuteronomy 34:10).” The other said, “Among the prophets [none like Moses arose], but among the kings [such a one] arose. How, then, do I interpret: Kohelet sought to find words of delight? [The verse means that] Kohelet sought to dispense judgment through [reason of] the heart, without witnesses and without admonition. A heavenly voice issued forth and said to him, That which was written was upright, even words of truth [implying] [A person shall be put to death] only on the testimony of two or more witnesses… (Deuteronomy 17:6).”

INTRODUCTION

In TMT #90 we examined the mishnah, concerning the importance of involving witnesses in the declaration of the new moon, that launches the Gemara discussion above. The mishnah asked whether potential witnesses are permitted to travel on shabbat to testify at the bet din (court) in Jerusalem regarding the appearance of the new new moon even if the sky were clear; presumably locals in Jerusalem also saw the new moon and could testify without violating shabbat. The Gemara asks about the meaning of the term “alil,” which mishnah uses to connote a clear (as opposed to overcast) sky. This sets the stage for a discussion in the Gemara concerning whether anyone has a “clear” view (i.e. understanding) of Adonai. As it turns out: Not even Moses.

COMMENTARY

The passage focuses on a disagreement between Rav (175–247 CE) and Shmuel (165–c. 264 CE), leaders of the first generation of amora’im, Babylonian scholars. Rav is the respectful moniker for Abba Arikha, who founded a yeshivah in Sura. Shmuel founded a yeshivah in Nehardea. Rav and Shmuel were colleagues, study partners, and intellectual sparring partners. Here, as elsewhere, they express differing opinions, though we are not told which sage held which view.

The first view holds that even Moses did not have access to all knowledge and every insight, metaphorically described as “fifty gates.” Moses could enter only forty-nine of the fifty gates. The proof text offered is a famous verse from Psalm 8 that describes humanity as “little less than divine.” Hence, even Moses did not have access to all divine knowledge. The claim is additionally supported by quoting Ecclesiastes 12:10, which says Kohelet (understood by tradition to be King Solomon) sought complete knowledge. The sage interprets this to mean Kohelet/Solomon wished to be like Moses, but heaven ordained that this was not to be because while God’s word (Torah) is complete and perfect, never again would there be one like Moses. Hence although Solomon tried he could not understand even as much as Moses.

The second view does not take issue with Moses’s incomplete knowledge (the forty-nine out of fifty gates entered). Rather, he differs with his colleague’s understanding of Ecclesiastes 12:10. He responds that Deuteronomy 34:10 said no other prophet like Moses would arise—but that does not exclude kings. Hence, Kohelet (i.e., King Solomon) is not a counter example to the claim of Deuteronomy 34:10. This is not a surprising inference, given that I Kings 5:11 asserts that [Solomon] was the wisest of all people. 

The Gemara, wishing to uphold Moses as the most insightful and knowledgeable person who ever lived (even over and above King Solomon) then asks how we are to understand Kohelet sought to find words of delight. This suggests he tried, but did not succeed—concurring with the first opinion. The phrase is interpreted to mean that King Solomon dispensed judgment according to “his heart” but not according to halakhah, which requires witnesses’ testimony and adjuration of the witnesses to tell the truth. The Gemara draws a parallel between Ecclesiastes 12:10 and Deuteronomy 17:6. Although not stated here, on BT Makkot 6b, R. Yose interprets Deuteronomy 17:6 to require that witnesses be warned concerning the importance of giving truthful testimony in court. Hence Ecclesiastes 12:10 speaks to the requirement to admonish witnesses to give truthful testimony; it does not affirm that Kohelet/Solomon possessed complete knowledge.

QUESTIONS TO CONSIDER AND DISCUSS

1. The Rabbis never precisely define what is behind the “fifty gates.” What might the Rabbis be saying about the nature and source of knowledge, insight, and understanding? If even Moses did not have complete knowledge, can anyone today claim it? Could they be warning us not to believe those who do?
2. What “gate” of understanding do you suppose was closed even to Moses? What does this say about the limits of human knowledge and understanding? Are there “gates” that you feel are closed to you?
3. While the Gemara makes no reference to the famous case King Solomon adjudicated between the two prostitutes both claiming to be the mother of the same infant (see 1 Kings 3:16–28)—indeed, the Bible reports that this is the case that convinced people Solomon possessed chochmat-Elohim (“divine wisdom”)—do you think the Gemara has this incident in mind? No witnesses were sought or questioned; Solomon proceeded by his heart and intuition rather than following proper procedures. Had you been the judge hearing that case, how would you have proceeded?