Why The Ear?
The great Rabban Yochanan Ben Zakai was once asked by a student, “Rebbe, I have a question which has puzzled me for some time. We find in the Torah a law concerning an eved Ivri, a Hebrew slave. He serves for six years and at the end of that time he may go free. Should he refuse, however, saying that he likes his master and prefers to remain with him, the tribunal takes him and makes a hole in his ear as a punishment.”
“This is true,” said Rabban Yochanan, “but what is there about it that you do not understand?”
“What troubles me is this,” answered the student. “Why is it the ear that is pierced? Was it not the tongue that declared that the slave did not wish to go free? Should not it – rather than the ear – be the organ that is pierced?”
“What you ask is very good and I shall tell you the answer. How does one become a slave? There are two ways: The first is being sold by the court because he stole and did not have money to pay back what he took. In this case it is the theft that caused him to be a slave.
“We tell this slave, this ear which heard the words at Har Sinai, Thou shalt not steal, and which disobeyed G-d’s commandment causing the man to become a slave, shall be pierced!
“On the other hand, there are people who sell themselves as slaves. Once again we tell such a person, this ear which heard the commandment of the Almighty, Unto Me are the Children of Israel slaves, and not slaves to other slaves, and which disobeyed G-d’s commandment shall be pierced.”
A Joint Holiday
Rabban Yochanan Ben Zakkai, as the leading rabbi of his time, would get into a great many discussions with pagans who attempted to contradict or attack the Torah. He would always answer them directly and to the point.
Once he was asked, “Both of us, Jews and Pagans alike, have holidays that are happy and call for thanksgiving. Nevertheless, our holidays never come out at the same time so that we might be happy and give thanks together on the same day for the same thing.”
Rabban Yochanan then said, “This is not really true. There is one day on which we both celebrate and rejoice together.”
“Tell me what that day is,” said the man, for I do not know to what you refer.”
“I refer to the times when rains have not fallen and the whole land was parched. All the people – Jew and pagan alike – looked to the sky for rain and on that great day when rain descended from heaven to water the parched earth, every man shouted for joy and proclaimed a holiday of thanksgiving to the Almighty. And this is what our Holy Scriptures say, the wheat fields are clothed with sheep, the valleys are wrapped with produce, they shall cheer and even sing forth, shout unto the L-rd All The Earth.”
Yet another time, Rabban Yochanan was approached by a pagan nobleman and asked, “Why do you claim that we have magic and sorcery when you yourself have this?”
When Rabban Yochanan heard this he asked, “Where in our holy Torah do you claim that we have laws that are magic and sorcery?”
“I will tell you,” answered the pagan. “In the Torah you have a certain commandment concerning a red cow. You burn its carcass and mix the ashes with water and then bring it before a man who has become defiled through contact with a corpse and you say to him, when the water is sprinkled on you it will make you pure.
“Now I ask you, is this not the magic and sorcery that you object to?”
“Let me explain this to you,” said Rabban Yochanan. “Have you ever seen a man who is mentally disturbed and it is said he has been invaded by an evil spirit?”
“Yes,” answered the man.
“Tell me, what do you do with this person in order to heal him from the evil spirit?”
“We burn incense and throw holy water upon him until the evil spirit leaves him,” replied the pagan.