Rabbi Tarfon

Talmudic Figures

R. Tarfon was a priest who lived at the time of the Temple's destruction and continued the practice of eating tithes even afterwards. He was a great scholar who frequently disagreed with R. Akiva, but was still his friend and ally. He is also known for his strong opposition to early Christianity.

Notable Sources

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Guarding the Sacred Name

TALMUD

Rabbi Tarfon played a crucial role in preserving the sanctity and secrecy of the sacred twelve-letter name of God. This account from the Talmudic tractate Kiddushin reveals Rabbi Tarfon's dedication to maintaining the divine name's sanctity during the Priestly Benediction.

The Sages taught: Initially, the Sages would transmit the twelve-letter name of God to any person. When the uninhibited ones who used the name disrespectfully increased, they would transmit it only to discreet members of the priesthood, and the discreet members of the priesthood would pronounce the name during the Priestly Benediction. They would conceal it by saying it during the sweet melody of their priestly brothers, so that it would not become publicly known…

Kiddushin 71a:12

The Humility of Rabbi Tarfon

MIDRASH

Rabbi Tarfon's story teaches us the importance of humility and the ethical use of Torah knowledge. Ein Yaakov, a compilation of Talmudic stories and parables, offers profound moral lessons, including Rabbi Tarfon's deep regret for using his scholarly status for personal benefit.

(Fol. 62) R. Tarphon was met by a certain man during the season when people laid the figs in layers. While R. Tarphon was eating figs from that garden, the man [seemingly the owner of the garden,] put R. Tarphon into a bag on his shoulder and carried him away with the intention of throwing him into the river. R. Tarphon then whispered through the bag: "Woe unto Tarphon that he is going to be killed by this man." The man overheard it, and the result was that he left him in the bag and ran away. R. Abahu, in the name of R. Chanania b…

Ein Yaakov (Glick Edition), Nedarim 8:1

Burning Heretical Texts

TALMUD

Rabbi Tarfon's stance on heretical texts was so strong that he advocated for their complete destruction, even if they contained the names of God. In the Talmudic tractate Shabbat, Rabbi Tarfon and other sages discuss the treatment of heretical texts, emphasizing their destruction due to the heretics' deliberate denial of God.

Apropos the scrolls of heretics, the Gemara analyzes the matter itself. With regard to the blank folios and the Torah scrolls of the heretics, one does not rescue them from the fire. Rabbi Yosei says: During the week, one cuts the names of God contained therein and buries them, and burns the rest. Rabbi Tarfon said in the form of an oath: I will bury my sons if I fail to do the following, that if these books come into my possession I will burn them and the names contained therein…

Shabbat 116a:8-10

Tithing in the Sabbatical Year

COMMENTARY

Rabbi Tarfon's ruling on tithes during the Sabbatical year in the lands of Ammon and Moab offers a unique perspective on how Jewish law adapts to different circumstances. This Mishnah passage presents a debate between Rabbi Tarfon and Rabbi Elazar ben Azariah on whether to give tithes to the poor or as a second tithe during the Sabbatical year.

On that day they said: what is the law applying to Ammon and Moab in the seventh year? Rabbi Tarfon decreed tithe for the poor. And Rabbi Elazar ben Azariah decreed second tithe. Rabbi Tarfon rules that in these two lands they should separate poor tithes on the sabbatical year, whereas Rabbi Elazar ben Azaryah rules that they should separate second tithe.

English Explanation of Mishnah Yadayim 4:3:2

When Knowledge Meets Humility

TALMUD

Rabbi Tarfon, despite his extensive learning, humbly acknowledges his limitations in recalling a specific halakha. In the Talmudic tractate Chagigah, Rabbi Tarfon admits he cannot remember the details of a halakha he learned from his teachers.

Rabbi Tarfon said: I will bury my sons if I did not hear a halakha from my teachers discerning a distinction between collection of and sprinkling the blood, but I cannot explicate the distinction, as I do not remember what it was.

Zevachim 13a:13

Remarkable Humility in Action

TALMUD

Rabbi Tarfon's humility and sense of responsibility are exemplified by his willingness to compensate for a ruling, even when exempt from liability. In Tractate Sanhedrin, the Talmud recounts an incident where Rabbi Tarfon ruled a cow as a tereifa, but later evidence permitted it, and Rabbi Akiva exempted him from liability.

Rav Hamnuna raised an objection to Rav Sheshet from the continuation of the mishna cited earlier (Bekhorot 28b): There was an incident involving a cow of the household of Menaḥem whose womb was removed, and when Rabbi Tarfon was consulted he ruled that it is an animal with a wound that will cause it to die within twelve months [tereifa], which is forbidden for consumption. And based on the ruling of Rabbi Tarfon, the questioner fed it to the dogs.…

Sanhedrin 33a:8-9

The Ritual of Ḥalitza

TALMUD

Rabbi Tarfon's interpretation of the halakha regarding the ḥalitza ceremony highlights the importance of precise ritual responses in Jewish law. The Gemara discusses the interpretation of the phrase 'In Israel' in Deuteronomy 25:7, focusing on the required response during the ḥalitza ceremony.

The Gemara asks: And with regard to the other Sage, Rabbi Yehuda, from where does he derive this halakha? The Gemara answers: “In Israel” is written another time as well (Deuteronomy 25:7, 10), and that is the source of this principle. And the other, the first tanna, what does he do with this additional “In Israel”? The Gemara explains: He requires it for that which is taught in a baraita, that Rabbi Yehuda said: Once we were sitting in study before Rabbi Tarfon, and a yevama came to perform ḥalitza…

Yevamot 101b:4

Lessons in Humility

TALMUD

In the Talmudic tractate Bekhorot, a discussion unfolds between Rabbi Tarfon and Rabbi Akiva about the liability of court experts for judicial errors. Rabbi Tarfon's humility and sense of personal responsibility are exemplified in his belief that he should compensate for a judicial error, despite being reassured of his exemption.

Upon hearing this, Rabbi Tarfon said: Your donkey is gone, Tarfon, as he believed he was required to compensate the owner for the cow that he ruled to be a tereifa. Rabbi Akiva said to him: Rabbi Tarfon, you are an expert for the court, and any expert for the court is exempt from liability to pay.

Bekhorot 28b:14

The Primacy of Action

REFERENCE

Rabbi Tarfon argued that the observance of commandments is more important than the study of Torah. This debate among the sages, including Rabbi Tarfon and Rabbi Akiva, is recorded in the Talmud and reflects the ongoing discussion about the balance between learning and practice in Jewish life.

Characteristic of Rabbi Tarphon’s outlook was the occasion when he sat together with other Elders in Lud and they discussed the question of what is of greater importance, study or the fulfillment of the commandments. Rabbi Tarphon said that observance of the commandments was of greater importance. Rabbi Akiba maintained that study is more important and the other scholars concurred with the opinion of Rabbi Akiba, for “learning leads one to the observance of the commandments.”

The Jewish Spiritual Heroes, Volume I; The Creators of the Mishna, Rabbi Tarphon 14

The Necessity of Explicit Vows

TALMUD

Rabbi Tarfon underscores the critical nature of clear and precise vows in Naziriteship, emphasizing that any ambiguity renders the vow invalid. The Talmudic tractate Nazir delves into the laws and ramifications of Nazirite vows, including Rabbi Tarfon's teaching on the imperative of explicit enunciation.