חלק ב — תורה 80

{In earlier times, whoever wanted to remove [the ash from] the Altar, toreim (removed it). In the event that they were many, they would run and ascend the ramp of the Altar, and whoever came ahead of his colleague into the four cubits secured the privilege. If two of them were even, the [Temple] official would say to them [all]: “Put out a finger!” And what did they display? One or two, but they did not display a thumb in the Temple. It once happened that two were even as they ran and ascended the ramp, and one of them pushed his colleague who fell and broke his leg. When the Court saw that this exposed them to danger, it decreed that selecting the toreim for the Altar should be done only by payis (lot). Four lots were cast there [in the Temple each day], and this was the first lot.} It is brought in Chapter 2 of tractate Yoma (22a) : In earlier times, whoever wanted to perform terumat hadeshen, toreim (removed it), etc. The explanation is: Earlier generations were righteous, and on account of this whoever wanted to secure prominence—which is called DeSheN, as it is written (Psalms 23:5), “D’ShaNta (You anointed) my head with oil”—“toreim (volunteered),” and became leader of the generation.

In the event that they were many, ratzin (they would run) and ascend the kevesh (ramp of the Altar), and whoever came ahead of his colleague into the four cubits secured the privilege. In other words, when “they were many, RaTZin .” Each one would say, “I RoTZeh (wish) to lead the generation.” “Ascend the KeVeSh”—i.e., the KiVShon (mysteries) of the world (see Chagigah 13a). In other words, the one who knew and perceived more of the Torah’s mysteries was the one they would appoint community leader. This is the meaning of: “whoever came ahead of his colleague into the four cubits”—i.e., the four cubits of Halakhah (Berakhot 8a)—“secured the privilege”—he secured the terumat hadeshen, the concept of “You anointed [my head] with oil,” etc.

If two of them were even, the official would say to them: “Hatzbiu! (Put out a finger !).” And what did they display? One or two, but they did not display a thumb in the Temple. The explanation is: When two were equal in perception of Torah—through which they would secure prominence, as it is written, “Through me kings rule” (Proverbs 8:15)—and each one wanted the prominence, then the official, i.e., evil inclination, would incite them by saying, “haTZBIU!” In other words, [each one] should display some TZVIUt (religiosity) to the common people so that people would favor him and accept his authority. The official, i.e., the Inclination, lured each one into affected piety, and made it easier for them by saying to them:

And what did they display? One or two. The explanation is: It said, “And what did they”—that is, what sin is there in this, that you display religiosity once or twice and then afterwards, once the common people take you for a tzaddik, revert to your righteousness and authentic self? However, these tzaddikim did not display any affected piety and paid no heed to the evil inclination’s counsel. This was on account of their abundant recognition of God’s greatness, that “the whole earth is filled with His glory (Isaiah 6:3) and He sees and knows everything. Thus, they were too embarrassed in God’s presence to exhibit any religiosity. And this is:

but they did not display a thumb in the Temple. This refers to their intellect, as our Sages, of blessed memory, taught: Anyone with knowledge, it is as if the Holy Temple was built in his day (Berakhot 33a).

It once happened that two were even as they ran and ascended the ramp, and one of them pushed his colleague who fell and broke his leg. When the Court saw that this exposed them to danger, they decreed that selecting the toreim should be done only by lot. “Broke his leg” alludes to heresy, as our Sages, of blessed memory, taught (Makkot 24a) : Chabakkuk came and stood them on one: “A tzaddik lives by his faith” (Habakkuk 2:4). He was jealous of his colleague, for they were equals in Torah perception and his colleague pushed him. As a result, he denied the existence of God. Yeravam, too, said: “Who will be at the head?” (Sanhedrin 102a). It is like we find in this generation, that several individuals fell from their faith on account of having seen their peers rise to prominence. Certainly, it was arrogance which pushed him to seek prominence for himself, as our Sages, of blessed memory, taught: Impudence is kingship without a crown (ibid. 105a).

they decreed that selecting the toreim should be done by payis (lot). That is, in earlier times people wanted prominence for the sake of Heaven. However, nowadays, since prominence is for self-aggrandizement, they decreed that no person pursue prominence. Rather, one should flee from prominence, “and toreim is done only by PaYiS .” The explanation is: No person should want prominence unless all the people come and plead with him to accept authority. Then, he should accept. But without PiYuS (coaxing), he should not accept, and he should not pursue prominence, for we have not found in the present generation someone whose motive is for the sake of Heaven.

This is similar to what we find (Horayot 13b), that Rabban Gamliel ordained honor for himself, honor for the Nasi, and honor for the Chief of the Court. Afterwards, when Rabbi Meir and Rabbi Natan noticed, they took counsel to annul the practice. Their intention was certainly not for the sake of their own honor, God forbid, but for the sake of God’s glory.