{"id":858,"date":"2025-10-24T04:00:00","date_gmt":"2025-10-24T11:00:00","guid":{"rendered":"https:\/\/lamishna.com\/?p=858"},"modified":"2025-12-13T19:44:24","modified_gmt":"2025-12-14T02:44:24","slug":"ben-azzai-no-desprecies-a-ningun-hombre","status":"publish","type":"post","link":"https:\/\/lamishna.com\/en\/ben-azzai-no-desprecies-a-ningun-hombre\/","title":{"rendered":"Ben Azzai: The sage who died for to see too"},"content":{"rendered":"
\n

\u201cDespise not any man.\u201d<\/strong>
(Pirq\u00e9 Avot 4:3<\/em>)<\/p>\n<\/blockquote>\n\n\n\n

1. Historical context general<\/h2>\n\n\n\n
    \n
  • Time<\/strong>: first third of the second century and.c., that is to say, the generation immediately after the destruction of the Second Temple (70 e.c.) and in the years of repression roman prior to and subsequent to the revolt of Bar Kojb\u00e1 (132-135 e.c.).<\/li>\n\n\n\n
  • Medium<\/strong>: the circle of the Tana\u00edm<\/strong> (wise men of the time of the Mishnah). It is almost a contemporary of rabbi Akiva, rabbi Tarfon, rabbi Yehoshua ben Janani\u00e1, rabbi Eliezer and rabbi Elazar ben Azaria.<\/li>\n<\/ul>\n\n\n\n

    It is a time of:<\/p>\n\n\n\n

      \n
    • Rearrange judaism without a Temple.<\/li>\n\n\n\n
    • Set halachah and canon text.<\/li>\n\n\n\n
    • Growing up in speculation mystical (merkav\u00e1, Pard\u00e9s).<\/li>\n<\/ul>\n\n\n\n

      There stood Ben Azzai.<\/p>\n\n\n\n

      \n\n\n\n

      2. Sources on Ben Azzai<\/h2>\n\n\n\n

      Ben Azzai appears sparse in:<\/p>\n\n\n\n

        \n
      • Mishnah<\/strong>: mentioned several times, in some cases as \u201cRabbi Shimon ben Azzai\u201d<\/em> (for example, Zevajim 1:3; Yad\u00e1im 3:5; 4:2, according to some manuscripts).<\/li>\n\n\n\n
      • Tosefta, Talmud Bavl\u00ed and Yerushalm\u00ed<\/strong>: stories, halachot, anecdotes of his piety and his death.<\/li>\n\n\n\n
      • Midrashim<\/strong>: Bereishit Rabbah, Avot of Rabbi Nathan, Shir HaShirim Rabbah, among others.<\/li>\n\n\n\n
      • Pirq\u00e9 Avot<\/strong> (Ethics of the Fathers): two maximum well-known (4:2-3).<\/li>\n<\/ul>\n\n\n\n

        There are No writings to \u201cown\u201d Ben Azzai: his voice comes through these collections.<\/p>\n\n\n\n

        \n\n\n\n

        3. Biography and personal profile<\/h2>\n\n\n\n

        3.1. Name and status<\/h3>\n\n\n\n
          \n
        • Name: Shimon ben Azzai<\/strong>, more simply known as Ben Azzai<\/strong>.<\/li>\n\n\n\n
        • Tanna high-level<\/strong>but some traditions emphasize that, unlike others, is not always called \u201crabbi\u201d, but appears as one of the great talmidei jajamim<\/em> (students of the wise), even without taking a formal charge, reached enormous authority in Torah.<\/li>\n<\/ul>\n\n\n\n

          3.2. Teachers and circle study<\/h3>\n\n\n\n

          The sources closely linked with:<\/p>\n\n\n\n

            \n
          • Rabbi Yehoshua ben Janani\u00e1<\/strong>: transmits halachah in his name, and even defend it in front of other sages.<\/li>\n\n\n\n
          • Rabbi Tarfon<\/strong>: appears as one of his teachers.<\/li>\n\n\n\n
          • Rabbi Akiva<\/strong>: the key figure. Ben Azzai was studying with him, share methods of reading the bible, and, as we shall see, goes with him to the famous \u201cPard\u00e9s\u201d mystic.<\/li>\n<\/ul>\n\n\n\n

            That is to say, is at the epicenter of the circle that you define the halachah post-temple and the hermeneutic rabbinic.<\/p>\n\n\n\n

            3.3. Celibacy, commitment and worship of the study<\/h3>\n\n\n\n

            A feature eye-catching Ben Azzai is your decision to stay single<\/strong>, despite the fact that he preached against the celibacy<\/strong>.<\/p>\n\n\n\n

            The sources relate that he was betrothed to the daughter of rabbi Akiva<\/strong>but never consummated the marriage because she was completely absorbed by the study of the Torah. When rabbi Elazar ben Azaria questioning by contradicting with his life, his own teaching on the obligation to procreate, responds:<\/p>\n\n\n\n

            \n

            \u201cWhat can I do? My soul is anchored to the Torah; others deal with to perpetuate the species\u201d.<\/p>\n<\/blockquote>\n\n\n\n

            This point illustrates:<\/p>\n\n\n\n

              \n
            • An extreme model of devotion intellectual<\/strong>: the Torah as the passion totalizing.<\/li>\n\n\n\n
            • A permanent tension in the tradition: how far the study moves other mitzvot as marriage and procreation?<\/li>\n<\/ul>\n\n\n\n

              3.4. Piety and character<\/h3>\n\n\n\n

              The Talmud says that \u201cwhoever sees Ben Azzai in dreams is on the way to piety\u201d<\/strong>, to signal that his figure became a symbol of personal holiness.<\/p>\n\n\n\n

              It is also said that when he taught, \u201cfire surrounded him\u201d<\/strong> while spun verses of Torah, Prophets and Writings \u201cas the beads of a necklace\u201d, image midr\u00e1shica of a mind that connects all the texts on a live system.<\/p>\n\n\n\n

              \n\n\n\n

              4. Death and the mystery of the \u201cPard\u00e9s\u201d<\/h2>\n\n\n\n

              4.1. The classic tale: four who entered the Pard\u00e9s<\/h3>\n\n\n\n

              The tradition is more famous on Ben Azzai is the of the \u201cfour who entered the Pard\u00e9s\u201d<\/strong>:<\/p>\n\n\n\n

                \n
              • The four are Ben Azzai, Ben Zoma, Elish\u00e1 ben Avuy\u00e1 (Ajer) and rabbi Akiva<\/strong>.<\/li>\n\n\n\n
              • \u201cPard\u00e9s\u201d (\u05e4\u05e8\u05d3\u05e1, \u201cgarden\/orchard\u201d, where it comes from \u201cparadise\u201d) designates the domain of the esoteric doctrine<\/strong>speculation mystic extreme.<\/li>\n\n\n\n
              • Result:\n
                  \n
                • Ben Azzai<\/strong>: \u201che looked at it and died.\u201d<\/li>\n\n\n\n
                • Ben Zoma<\/strong>: \u201che looked and went mad\u201d (was corrupted).<\/li>\n\n\n\n
                • Ajer<\/strong>: \u201ccut the sprouts\u201d (became a heretic).<\/li>\n\n\n\n
                • Rabbi Akiva<\/strong>: \u201che ascended in peace and descended in peace.\u201d<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n\n

                  About Ben Azzai applies the verse: \u201cPrecious in the sight of God is the death of His pious\u201d<\/em> (Psalms 116:15).<\/p>\n\n\n\n

                  4.2. Interpretations<\/h3>\n\n\n\n

                  This account has been understood in several ways:<\/p>\n\n\n\n

                    \n
                  1. Read mystic-literal<\/strong>\n
                      \n
                    • The four had reached an ecstatic experience of the \u201cheavenly palaces\u201d, perhaps through practices of merkav\u00e1 (meditation on the Divine Name).<\/li>\n\n\n\n
                    • Ben Azzai, to the \u201clook\u201d beyond what is tolerable by a human being, dies of pure ecstasy or shock spiritual.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                    • Symbolic reading-pedagogical<\/strong>\n
                        \n
                      • Each outcome represents a risk of the intellectual search extreme:\n
                          \n
                        • Death (rupture of the link with the world).<\/li>\n\n\n\n
                        • Madness (psychic imbalance).<\/li>\n\n\n\n
                        • Heresy (rupture with the community and tradition).<\/li>\n\n\n\n
                        • Only Akiva maintains a balance between the mystic, halachah and reality.<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                        • Message for the study of kabbal\u00e1 and philosophy<\/strong>\n
                            \n
                          • The story is used as a warning: not everyone can or should enter into certain levels of speculation<\/strong>; there is a need-based ethical and halachic solid, and a proper guide.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n\n\n\n

                            4.3. How he died as one of the \u201cTen Martyrs\u201d?<\/h3>\n\n\n\n

                            Some traditions, not at all safe, include it among the Ten Martyrs<\/strong> from the persecutions of Hadrian, which place it among the first executed by the romans.<\/p>\n\n\n\n

                            In any case, his death is dyed in a double halo:<\/p>\n\n\n\n

                              \n
                            • Martyr of the repression roman.<\/li>\n\n\n\n
                            • Martyr of the mystical quest (\u201cshe died to see too much\u201d).<\/li>\n<\/ul>\n\n\n\n
                              \n\n\n\n

                              5. Authority halachic and intellectual style<\/h2>\n\n\n\n

                              5.1. Position between the Tana\u00edm<\/h3>\n\n\n\n

                              Despite his fame by the Pard\u00e9s, most of the appointments of Ben Azzai are hal\u00e1jicas<\/strong>not mystical:<\/p>\n\n\n\n

                                \n
                              • Appears in the Mishnah and Tosefta by issuing opinions on ritual purity, sacrifice, family relationships, etc<\/li>\n\n\n\n
                              • In some passages, discuss with figures such as rabbi Meir and rabbi Akiva.<\/li>\n<\/ul>\n\n\n\n

                                The great amora\u00edm (talmudic sages later) use their name as synonymous with maximum authority halachic<\/strong>:<\/p>\n\n\n\n

                                  \n
                                • Rav and rebbi Yochanan say about themselves, to make their weight as teachers: \u201cHere I am as a Ben Azzai<\/strong>\u201d.<\/li>\n<\/ul>\n\n\n\n

                                  That is to say, \u201cBen Azzai\u201d becomes the honorary title of scholar ideal<\/strong>.<\/p>\n\n\n\n

                                  5.2. Method of study: \u201cstringing words such as accounts\u201d<\/h3>\n\n\n\n

                                  The midrash Shir HaShirim<\/strong> describes the way you teach:<\/p>\n\n\n\n

                                    \n
                                  • Une verses<\/strong> of Torah, Prophets and Writings as if together for a necklace.<\/li>\n\n\n\n
                                  • Each quote to draw another, generating frames intertextual<\/strong>.<\/li>\n\n\n\n
                                  • While teaching, it is said that \u201cfire burns around you\u201d<\/strong>a metaphor of spiritual intensity.<\/li>\n<\/ul>\n\n\n\n

                                    In modern terms, we could say that is a master of:<\/p>\n\n\n\n

                                      \n
                                    • Synchronous read of the Bible<\/strong> (all Scripture as a single tissue).<\/li>\n\n\n\n
                                    • Hermeneutics creative<\/strong>but always supported in text, not in speculation-free.<\/li>\n<\/ul>\n\n\n\n
                                      \n\n\n\n

                                      6. Ethical teachings central<\/h2>\n\n\n\n

                                      6.1. \u201cMitzvah goreret mitzvah\u201d<\/h3>\n\n\n\n

                                      In Pirq\u00e9 Avot 4:2<\/strong>, is credited with this education:<\/p>\n\n\n\n

                                      \n

                                      \u201cA mitzvah brings another mitzvah, and a transgression brings with it another transgression.
                                      The reward of a mitzvah is a mitzvah, and the payment of a transgression is a transgression.\u201d<\/p>\n<\/blockquote>\n\n\n\n

                                      Main Ideas:<\/p>\n\n\n\n

                                        \n
                                      • Human behavior has inertia moral<\/strong>: every act creates a trend.<\/li>\n\n\n\n
                                      • The real \u201creward\u201d of the mitzvah is that it allows you to become someone who makes more mitzvot; the real \u201cpunishment\u201d of sin is to become someone who does it more.<\/li>\n\n\n\n
                                      • It is an ethics that is very psychological: the focus is not on award-punishment external, but in the shaping character<\/strong>.<\/li>\n<\/ul>\n\n\n\n

                                        6.2. \u201cDespise not any man,\u201d<\/h3>\n\n\n\n

                                        In Pirq\u00e9 Avot 4:3<\/strong> is attributed to another maximum famous:<\/p>\n\n\n\n

                                        \n

                                        \u201cDespise not any man, neither't underestimate any thing,
                                        because there is no man who does not have his hour,
                                        or anything that doesn't have its place.\u201d<\/p>\n<\/blockquote>\n\n\n\n

                                        This synthesizes:<\/p>\n\n\n\n

                                          \n
                                        • Respect radical for the dignity of every person<\/strong>.<\/li>\n\n\n\n
                                        • Consciousness of that the value and the role of each one can be at a specific time<\/strong>.<\/li>\n\n\n\n
                                        • Warning against intellectual pride: the wise man has no right to minimize anyone.<\/li>\n<\/ul>\n\n\n\n

                                          6.3. The \u201cgreatest principle\u201d of the Torah<\/h3>\n\n\n\n

                                          Rabbi Akiva had said that the great principle of the Torah was \u201cYou shall love your neighbor as yourself\u201d<\/em> (Lev 19:18). Ben Azzai says that there is a principle even more:<\/p>\n\n\n\n

                                          \n

                                          \u201cThis is the book of the generations of Adam:
                                          the day that God created man, in the likeness of God made he him\u201d (Genesis 5:1).<\/p>\n<\/blockquote>\n\n\n\n

                                          Interpretation:<\/p>\n\n\n\n

                                            \n
                                          • While Akiva emphasizes the love of neighbor<\/strong> (interpersonal dimension),
                                            Ben Azzai emphasizes the image of God in every human being<\/strong> (ontological dimension).<\/li>\n\n\n\n
                                          • It is a twist clearly universalist<\/strong>: do not speak only of the \u201cneighbor jew\u201d, but of \u201cAdam\u201d, the whole of humanity.<\/li>\n\n\n\n
                                          • Commentators as the Malbim have pointed out that this seemed to be an ethics of \u201ckantian\u201d: every human being has intrinsic dignity by being a bearer of the image of God, and should be treated as an end in itself.<\/li>\n<\/ul>\n\n\n\n

                                            This statement is crucial in theology jewish contemporary on:<\/p>\n\n\n\n

                                              \n
                                            • Human rights.<\/li>\n\n\n\n
                                            • Value of each life beyond community membership.<\/li>\n\n\n\n
                                            • Dialogue between judaism and global ethics.<\/li>\n<\/ul>\n\n\n\n

                                              6.4. Providence and determinism<\/h3>\n\n\n\n

                                              Other sources attribute it with a teaching tone almost deterministic:<\/p>\n\n\n\n

                                              \n

                                              \u201cBy your name call thee, in the place that you will see, what is yours give you.
                                              No man touch what is meant to his neighbour;
                                              and no government reduces hair the time that was marked to other government.\u201d<\/p>\n<\/blockquote>\n\n\n\n

                                              Axes of this idea:<\/p>\n\n\n\n

                                                \n
                                              • Trust in providence<\/strong>: no need to envy or the usurpation, each one will receive what he deserves.<\/li>\n\n\n\n
                                              • Relativization of the political power-even empires have their \u201ctime appointed\u201d by God.<\/li>\n\n\n\n
                                              • Invitation to focus on the mission, not obsessed with the alien.<\/li>\n<\/ul>\n\n\n\n
                                                \n\n\n\n

                                                7. Teachings on death, reward and mercy<\/h2>\n\n\n\n

                                                Ben Azzai is attributed to multiple reflections on the time of death and the destination of the righteous:<\/p>\n\n\n\n

                                                  \n
                                                • He taught that God displays the pious, near his death, the reward that awaits them<\/strong>to strengthen them in the final moment.<\/li>\n\n\n\n
                                                • Your own death is interpreted as the paradigmatic: \u201cprecious in the eyes of God\u201d precisely because of the purity of your search.<\/li>\n<\/ul>\n\n\n\n

                                                  Here you see a theology where:<\/p>\n\n\n\n

                                                    \n
                                                  • The death of the righteous is not failure, but consummation of their bond with God<\/strong>.<\/li>\n\n\n\n
                                                  • The suffering of the pious (including possible persecution or martyrdom), is read in the key of extreme faithfulness, not of abandonment to divine.<\/li>\n<\/ul>\n\n\n\n
                                                    \n\n\n\n

                                                    8. Welcome back and footprint cultural<\/h2>\n\n\n\n

                                                    8.1. In the rabbinic tradition<\/h3>\n\n\n\n

                                                    As already pointed out:<\/p>\n\n\n\n

                                                      \n
                                                    • For Rav and rebbi Yochanan say, \u201cI am here as Ben Azzai\u201d is declared at the top of the authority in that topic.<\/li>\n\n\n\n
                                                    • Your name gives title to a section of Derech Eretz Rabbah<\/strong> (\u201cPerek Ben Azzai\u201d), collection of ethical standards of conduct.<\/li>\n\n\n\n
                                                    • It is quoted in midrashim as an example of:\n
                                                        \n
                                                      • Mercy extreme.<\/li>\n\n\n\n
                                                      • Total dedication to the study.<\/li>\n\n\n\n
                                                      • Capacity hermeneutics extraordinary.<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n\n

                                                        8.2. In modern culture<\/h3>\n\n\n\n

                                                        Without being massive, it appears in some works:<\/p>\n\n\n\n

                                                          \n
                                                        • Jorge Luis Borges<\/strong>in \u201cThree versions of Judas,\u201d mentioned Ben Azzai as the one who \u201csaw the Paradise and he died\u201d, returning to the reason for the Pard\u00e9s.<\/li>\n\n\n\n
                                                        • In the novel \u201cAs a Driven Leaf\u201d<\/strong> Milton Steinberg, participates in the philosophical debates of Elish\u00e1 ben Avuy\u00e1 and dies in a state of spiritual ecstasy.<\/li>\n<\/ul>\n\n\n\n

                                                          These recreations of a literary underscore the side intellectual-mystic taken to the limit<\/strong>.<\/p>\n\n\n\n

                                                          \n\n\n\n

                                                          9. Conceptual synthesis: what is Ben Azzai?<\/h2>\n\n\n\n

                                                          If you had to hold on to \u201cessential\u201d rabbi Shimon ben Azzai for your analytical work, which can condense on several axes:<\/p>\n\n\n\n

                                                            \n
                                                          1. The intellectual all of the Torah<\/strong>\n
                                                              \n
                                                            • Person for whom the study is total vocation; to the point of surrender (arguably) to marriage and children.<\/li>\n\n\n\n
                                                            • Model erudition and piety<\/strong> at the same time: not an academic cold, but someone whose teaching \u201cburning\u201d (literally, a fire around him in the midrash).<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                            • Universalism ethical within the halacha<\/strong>\n
                                                                \n
                                                              • His \u201cgreater principle\u201d (Genesis 5:1) put the image of God in every human being<\/strong> in the center of theology.<\/li>\n\n\n\n
                                                              • This fixes a possible readings too particularistas of the phrase of Akiva on \u201cyour neighbor.\u201d<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                              • Moral psychology fine<\/strong>\n
                                                                  \n
                                                                • The idea that \u201cmitzvah goreret mitzvah\u201d and \u201cshall asee goreret shall asee\u201d accurately describes how habits shape the subject.<\/li>\n\n\n\n
                                                                • The \u201creward\u201d is already in the midst of a moral person, not only in a life beyond.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                                • Warning about the limits of speculation mystical<\/strong>\n
                                                                    \n
                                                                  • His death in the Pard\u00e9s is a symbol of the risk of cross certain thresholds spiritual without adequate preparation.<\/li>\n\n\n\n
                                                                  • It represents the wise dies for going too far in the pursuit of God<\/strong>.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                                                  • Radical confidence in the providence<\/strong>\n
                                                                      \n
                                                                    • No one may appropriate of what is destined to the other; not even governments can be extended beyond what is decreed.<\/li>\n\n\n\n
                                                                    • Vision that combines comfort for the individual and implied criticism of the pride of empires.<\/li>\n<\/ul>\n<\/li>\n<\/ol>\n\n\n\n
                                                                      \n\n\n\n

                                                                      10. To continue to deepen<\/h2>\n\n\n\n

                                                                      If you would like to go to the text talmudic and midr\u00e1shico base, the entry points most useful are:<\/p>\n\n\n\n

                                                                        \n
                                                                      • Pirq\u00e9 Avot 4:2-3<\/strong> \u2013 maximum ethical classic Ben Azzai.<\/li>\n\n\n\n
                                                                      • Avot of Rabbi Nathan<\/strong>, cap 25 approx. \u2013 development on its \u201cgreater principle\u201d and other sayings.<\/li>\n\n\n\n
                                                                      • Haguig\u00e1 14b and parallel<\/strong> \u2013 story of the four who entered the Pard\u00e9s.<\/li>\n\n\n\n
                                                                      • Selections Bereishit Rabbah, Derech Eretz Rabbah, and Shir HaShirim Rabbah<\/strong> where is he says his method, and his figure.<\/li>\n<\/ul>","protected":false},"excerpt":{"rendered":"

                                                                        Ben Azzai y la \u00e9tica de \u201cno desprecies a ning\u00fan hombre\u201d<\/p>","protected":false},"author":1,"featured_media":859,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[8],"tags":[516,309],"class_list":{"0":"post-858","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-tanaitas","8":"tag-ben-azzai","9":"tag-pardes"},"yoast_head":"\nBen Azzai y la \u00e9tica de \u201cno desprecies a ning\u00fan hombre\u201d - La Mishn\u00e1<\/title>\n<meta name=\"description\" content=\"An\u00e1lisis profundo de Ben Azzai, su contexto hist\u00f3rico y la ense\u00f1anza \u00e9tica de Pirq\u00e9 Avot: no desprecies a ning\u00fan hombre.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/lamishna.com\/en\/ben-azzai-no-desprecies-a-ningun-hombre\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Ben Azzai y la \u00e9tica de \u201cno desprecies a ning\u00fan hombre\u201d - 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