Mga Sanggunian sa Talmud para sa 2 Mga Hari 2:12: Jerusalem Talmud Shabbat, Jerusalem Talmud Moed Katan & Avot DeRabbi Natan

Mishnah: “If there is a doubt whether it is dark or not dark,” etc. ²²⁶A different version is in the Babli, Sanhedrin 68a, and Avot dR. Natan A, Chapter 25. It happened that Rebbi Eliezer was dying on a Friday when it got dark. His son Hyrcanus entered to remove his phylacteries²²⁷Which are worn neither during nighttime nor on the Sabbath.. He told him, my son, you neglected the commandment of the light which is for the Sabbath and for which one incurs extirpation and you came to remove phylacteries which is only rabbinical and is only a [positive] commandment²²⁸The translation of the technical terms which in the Babli are read as רְשׁוּת “voluntary act”, שְׁבוּת “rabbinic Sabbath prohibition”, and מִצְוָה “commandment” follows S. Lieberman in Tarbiz 5 (1934) pp. 97–99.. He left crying and said, woe to me that my father has lost his mind. He told him, your mind is lost, my mind is not lost. When his students saw that he answered him wisely they entered to him and started asking him. He answered on the impure impure and the pure pure; at the end he said “pure” and his soul vanished. They said, it is clear that our teacher is pure. Rebbi Mana said, it still is clear. Rebbi Joshua entered, removed his phylacteries, was embracing him, and kissing him, and crying, and said, my teacher, my teacher, the vow has been dissolved²²⁹The ban imposed on R. Eliezer for his refusal to accept a majority decision was at variance with his traditions.; my teacher, chariot of Israel and its riders²³⁰2K. 2:12..

For his father, and for his mother, and for his teacher who taught him wisdom, from where? And Elisa saw, and he cried ‘my father, my father, chariot of Israel and its charioteers’²⁸⁹2K. 2:12. The verse ends: he got hold of his garments and tore them into two tears.. Rebbi Mattun asked before Rebbi Joḥanan: May one infer instruction from Elisa²⁹⁰Since Eliahu did not die, nothing should be inferred from Elisha’s actions. Babli 26a, Sanhedrin 60b.? He said to him Mattun, Mattun, just as a dead person from the moment he is deceased cannot see him, so also from the moment he disappeared he did not see him. In the same way one tears for the Sages so one tears for their students. Who is a student of the Sages²⁹¹Qualified that the public should mourn for him. From here on to the end of the Tractate the text is written twice by the scribe. The second text is only partial, the remainder has been filled in by the corrector. The scribe’s second text is noted “2” in the variant readings; the corrector’s mostly has been disregarded.? Ḥizqiah said, any who has studied practices up to the Torah²⁹²For any rabbinic or biblical rule he can explain the origin and its development.. Rebbi Yose said to him, that you are saying for earlier ones. But today only practices²⁹³It is enough that he knows all the rules.. Rebbi Abbahu in the name of Rebbi Joḥanan: Any who neglects his business for his learning. It was stated: Any whom one asks and he answers. Rebbi Hoshaia said, for example, we, since our instructors supervise us and we answer them²⁹⁴The baraita could have been interpreted to mean that a Student of the Sages must be able to answer any question in rabbinic learning. This is now qualified that he only has to pass the examinations which qualify for ordination.. Rebbi Abba bar Mamal said, any who can explain his Mishnah. But as relates to us, even our teachers are not wise to explain our Mishnah²⁹⁵He denies that the rules of Students of the Sages apply to anybody nowadays..

When Rabbi Eliezer became sick, (they say) it was the eve of the Sabbath. Rabbi Akiva and his companions came in to visit him. He was sleeping in his room, so they sat in the entrance hall. His son Hyrcanus went in to take off his father’s tefillin,¹It was right before the Sabbath, and tefillin are not worn on the Sabbath. but his father would not let him, and began to cry. Hycanus came out and said to the sages: My masters, it seems to me that my father is confused. But his father called out: My son, I am not confused – you are confused! For you have not lit the Sabbath candles, for which you can be sentenced to death by divine decree. But I was just wearing tefillin, which is forbidden [to be worn on the Sabbath] only by rabbinic practice. When the sages saw that he was of clear mind (they went in) and sat before him, at a distance of four cubits. They said to him: Rabbi, a circular cushion, a ball, a mannequin, an amulet, and a torn prayer box – what is their status (with regard to whether they can become impure)? He said to them: They can become impure, and you should immerse them in water just as they are. Be very careful to do this, because these are important laws that were said to Moses on Mount Sinai. So they continued asking about ritual purity and impurity, and immersions. They would say: Rabbi, what about this? And he would say: Impure. What about that? And he would say: Pure. In this way he answered all their questions about what was pure and what was impure.
Afterward, Rabbi Eilezer said to the sages: I wonder if the students of this generation will be punished by death at the hands of Heaven. They replied: Rabbi, why? He said to them: Because they have not come and apprenticed with me.
Then he said to Akiva ben Yosef: Akiva, why did you not come to apprentice with me? Rabbi Akiva said: I did not have any time to come. He replied: I wonder if you will die a natural death.
Some say they never said any of this; rather, when Rabbi Eliezer first said this about the students, Akiva’s blood started racing inside of him, and he said: And Rabbi, how will I die? And Rabbi Eliezer said: (Rabbi) Akiva, your death will be the worst of all. Then Rabbi Akiva went and sat before him and said: Rabbi, teach me. Rabbi Eliezer began by teaching him three hundred laws about impure white patches of skin [baheret]. Then Rabbi Eliezer raised both of his arms and lay them on his chest, and said: Oy, these two arms of mine are like two Torah scrolls that will vanish from the world! For if all the seas were ink, and all the reeds were quills, and every person was a scribe, they still could not write down everything that I have read and taught. I apprenticed with the sages in the academy and did not forget (a thing I witnessed), not even a drop out of the sea. I never ceased learning except to dip my quill into ink. I could teach three hundred laws just on the verse, “Do not let a witch live” (Exodus 22:17) – and some say it was three thousand laws! – But no one ever asked me about them except for Akiva ben Yosef, who once said, Rabbi, teach me how they plant squash [through witchcraft], (and how we uproot them). And I answered, With one word, the whole field is filled with squash. So he said to me, Rabbi, you have taught me about how they are planted; now teach me about how they are uprooted. And I said, With one word, they can all be gathered together into one place.
Rabbi Elazar ben Azariah said to him: Rabbi, what about a sandal on a mannequin’s leg? He answered: Pure. In this way he kept answering questions about what was pure and what was impure, until his soul departed in a state of purity. Immediately, Rabbi Elazar ben Azariah tore his clothes and wept. Then he went out and said the sages: My Masters, come and see Rabbi Eliezer, who will be pure in the World to Come (because) his soul left in a state of purity.
After the Sabbath, Rabbi Akiva came and found Rabbi Eliezer being taken in a coffin from Caesarea to Lod. Immediately, he tore his clothes and pulled at his hair until blood began to come out and drip onto the ground. And he screamed and cried and said: Woe is me, my master, for I have lost you! Woe is me, my master, for I have lost you! My master, you have left this whole generation like an orphan! At the head of his funeral line, he said, “My father, my father, the chariot of Israel and all its horsemen!” (II Kings 2:12). You have left money for me, and I have no table [i.e., money changer] to exchange them.