The Anger of Scholars
TALMUDIC AGGADA
By Rav Yitzchak Blau
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This weeks shiurim are dedicated by Mr Emanuel Abrams
in memory of Rabbi Abba and Eleanor Abrams
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Shiur #01: The Anger of
Scholars
Rava said: When a young scholar becomes angry, it is the Torah which angers
him, as it says: Are not my words
like fire, says the Lord (Yirmiyahu 23:29). And R. Ashi said: Any scholar who is
not hard as iron is not a scholar, as it says: As the hammer breaks up the
rock (ibid.). R. Abba said to R. Ashi: You derive it from there. We derive it from here, as it says:
A land whose stones are iron (Devarim 8:9). Do not read avaneha barzel but
rather boneha (builders, meaning scholars). Ravina said: Even so, a person
should teach himself to act in an easygoing manner, as it says and remove anger
from your heart (Kohelet 11: 10).
(Taanit 4a)
The first few statements seem to justify anger, whereas the final
statement recommends against it.
What constitutes the justification and why does Ravina nonetheless prefer calm? Most commentators read this gemara
in an interpersonal context, in which the scholar reacts to the actions of
others and thinks about how to positively influence them. Meiri says that a scholar becomes
enraged upon seeing the ugly deeds of mankind.
Perhaps the sage is more aware of what constitutes wrongdoing or he
powerfully identifies with Torah values, therefore becoming more upset when
people ignore those values. Thus,
Rava views the scholars anger as a result of Torah knowledge.
According to Meiri, Ravina may appreciate Ravas justification for a
sages anger; yet Ravina also understands the pragmatic fallacy of this
approach. Rage and fury generate all
kinds of negative fallout. Most
parishioners or students do not enjoy hearing angry words, and they will
instantly turn themselves off to a message delivered with fury. Furthermore, they will soon stop
admiring a teacher who always loses his temper.
Successful teaching demands minimizing angry outbursts. Moreover, anger often rebounds on the
angry person. Anger leads us to say
the wrong remark or to embark on a foolish course of action that ultimately
proves self-destructive. Since so much problematic behavior stems from anger, it
behooves the sage to minimize his angry responses.
In R. Arye Gunzbergs Gevurat Ari, he also assumes that the Gemara
addresses a teacher or rabbi pragmatically assessing the best way to impact
others. A contradiction
bothers him. R. Ashi favors anger,
but Pesachim 66b instructs us that the sage who becomes angry loses his
wisdom. Moshe became angry and did
not know a halakha; Elisha became angry and temporarily lost his prophetic
ability. R. Ginzberg answers that
anger is a last resort, which is avoided whenever possible. Anger can lead in many problematic
directions, but it also can accomplish educational goals. R. Ashi favors anger only when no
alternative remains. If a
teacher can affect students with calm persuasion and inspiration, that is the
best approach. Even when the softer
approach fails, we should not risk rage if we predict that it too will not be
effective. In other words, we only
justify anger when it is the single effective way to positively influence
anothers behavior.
Both commentaries we have seen interpret this passage in terms of a
scholars interaction with others.
After noting how the transgressions of others can inspire anger, the Gemara then
discusses the best way to impact the broader environment. Ravina counsels against anger,
whereas R. Ashi allows it as a last resort.
R. Kook (Midot ha-Raayah, Kaas) offers a very different approach
to this Talmudic passage. He
interprets the Gemara as focusing on the internal dynamic of the scholar, rather
than on the sage in a social context.
Individuals with great aspirations often become frustrated when they
encounter the worlds limitations.
Their souls yearn for awesome heights, but harsh reality curtails their flight. Such frustration can be caused by the
actions of others, but it also is an inherent part of any significant personal
quest. Those who would like to
achieve great things in scholarship, piety, or ethics will undoubtedly face days
which make their dreams appear unattainable.
For R. Kook, the scholars anger stems from a frustrated quest, not from
witnessing the shortcomings of others.
This approach invariably changes our understanding of Ravina as well. Ravina does not speak of effective
preaching, but of personal character development.
A more mature sage comes to appreciate all the trials and tribulations
along the way, seeing how they, too, contribute towards the yearned for goals. Someone who comes to appreciate the
need for difficulties and the painstakingly slow process of authentic
achievement finds it easier to remain calm in the face of difficulty. Ravina instructs the frustrated
scholar to internalize this more sophisticated understanding.
The passage from R. Kook mentions limitation as a source of frustration. R. Kook may refer to limitations of
ability or the confines of social context, but he may also refer to the
limitations of Halakha. A soul rich
with desire to cling to God might find halakhic details unnecessarily confining
and not conducive to spiritual ecstasy.
Why are there so many rules for prayer, instead of just letting the soul
free to commune with its Maker?
According to this interpretation, Ravina calls for an understanding that
details, limitations, and rules are not evil; in fact, they frequently aid our
most important quests. While some
spiritual seekers fail to understand this point, great men of the spirit do.
Ravinas chosen verse supports R. Kooks interpretation. Had Ravina
wanted to emphasize impacting others, he should have cited, The words of the
wise are heard softly (Kohelet 9:17).
Instead, Ravina selected a supporting verse from a different chapter of
Kohelet, a verse that does not clearly allude to a social context. And remove anger from your
heart and put away evil from your flesh.
Personal frustration as a cause of anger appears in another Kookian
passage in a much broader framework.
So far, we have discussed anger emerging from great aspirations and spiritual
yearning. In Orot Ha-kodesh
(3:p. 244), R. Kook writes of people or groups who function in a constant state
of anger. He explains that this
anger reflects a lack of insight and an inner emptiness. In truth, the consistently angry are
furious with themselves, but the ego comes and forces it (the group) to place
the venom of anger on others.
Indeed, when we encounter those in a constant state of rage, we realize how the
anger has little to do with the victims of their wrath. Such a realization may
help us remain calm when we become the victims of such anger.
Even those of us who do not exhibit constant fury could benefit from R.
Kooks insight. When we become angry
with our children or spouses, how often does the anger truly stem from a bad day
at work or some other personal frustration?
Let us not take out our difficulties on those undeserving of our wrath. Furthermore, the first passage from
R. Kook provides a remedy, albeit a difficult one to internalize, for our
situation. If we truly realized that
difficulties, limitations, and mistakes are both part of life and crucial
elements in personal development, we would find it easier to not allow every
complication to upset us.
According to every interpretation, the Gemara speaks about the fiery
impetuousness of youth. Rava
discusses a tzurba me-rabbanan, a phrase indicating a young scholar. Indeed, the young frequently exhibit
a hotheaded quality when confronted by backsliding humanity or by a world of
limitations. It takes the maturity
of adulthood to realize that anger will not positively influence others or lead
to personal achievement. Ravina
instructs the ripe scholar to train himself to avoid anger.
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