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New York - Our Gemorah (Bava Basra 75a) tells us of a certain student of Rabbi Yochanan who was credulous at Rabbi Yochanan’s explanation about the future. Rabbi Yochanan explained that Hashem will bring jewels and pearls that are 45 feet wide by 45 feet wide and will use them in the gateways of Yerushalayim. He will further cut out openings 15 feet by 30 feet in them

After the student had mocked his Rebbe he eventually set sail on a boat and actually saw these huge precious stones being prepared by the Malachei HaSharais – the ministering angels. The Gemorah relates that the student returned and encouraged his Rebbe to continue lecturing. Rabbi Yochanan responded, “Empty one! Had you not seen it you wouldn’t have believed it? You mock the words of the sages!“ He looked at him and the student became a heap of bones.

The overwhelming majority of commentators understand this entire episode completely in its literal sense. However, a number of questions do arise. How could Rabbi Yochanan have killed a human being? Is this not murder, without a Bais Din? Also, if the student was so evil, how is it that he merited witnessing the ministering angels at work and communicating with them? Also, are not the sages quite strict as to who it is that they teach? Aren’t we aware that the sages had strict admission policies to their Yeshivos? And finally, the student seemed to have demonstrated remorse in regard to his original position. Why did Rabbi Yochanan not take this into account?

As far as the second question is concerned, the Yaavetz suggests that the student did not see the angels on his own merit, but rather misused the Holy Names of Hashem to see if Rabbi Yochanan’s words were true.

There is also the possibility, however, that the Gemorah is stressing how Rabbi Yochanan looked at him and how the student felt – like a heap of bones. In other words, we find that the term flesh is often synonymous with haughtiness and self-centeredness. It could very well be that the Gemorah intended to say that Rabbi Yochanan’s gaze caused a change within the student that he no longer demonstrated the airs and haughtiness that he had previously.

If this is indeed the pshat then we see two lessons: One the rarity of Rabbi Yochanan’s negative gaze as a pedagogue. And two, the need to remove any ounce of gaavah in appreciating the words of our Rebbeim.

Of course, the literal interpretation seems to be the one that most of our Meforshim have adopted and this should not be discounted – chas veshalom. But often we do find a Maharal or other commentator that interpret many of these Gemorahs in this manner. Both types of pshatim should always be approached with a spirit of ailu veailu divrei elokim chaim and with the intent to grow from the profound lessons inherent in them.

The author can be reached at yairhoffman2@gmail.com