Sifre Deuteronomy 43

Centuries: 3rd CE

Languages: Hebrew

Category: Jewish

Literary Genre: Midrash

Reference: 43

Title: Sifre Deuteronomy

Commentary:

This midrash raises the question of God’s just rule of the world through two stories about journeys that were taken by prominent rabbis. The mention of Rabban Gamliel's travels with fellow sages (usually without specifying their names) in several tannaitic traditions seems to suggest this as a popular theme (for example, Mishnah Shabbat 16:8; Tosefta Shabbat 13:14; Tosefta Sukkah 2:11). Mishnah Maaser Sheni 5:9, however, transmits a somewhat different journey in its description of Rabban Gamliel, Rabbi Yehoshua, Rabbi Eleazar ben Azariah and Rabbi Akiba – the same sages who travel in Sifre Deuteronomy – traveling by ship. Yet, in that example, neither a visit to Rome nor a visit to the ruins of Jerusalem are mentioned. In Sifre Deuteronomy, both narratives portray three of the four sages crying as an expression of mourning over the state of Jerusalem and the Temple, whereas Rabbi Akiba responds to the same scene by laughing and, thus, demonstrating his faith that the Temple will be rebuilt.

In the first story (A), as the sages approach Rome, they hear the bustle of the city from afar. The midrash presents a dialogue between the rabbis who wept in reaction to the vitality of Rome and Rabbi Akiba. The trio explains their crying as a response to striking injustice: while the gentiles who worship idols are dwelling peacefully, the Temple – described here as God’s footstool – having been burned, is now a home to wild animals. The rabbis’ message is emphasized by a three-fold repetition of terms that describe the gentile cult: they “practice idolatry (‘avodah zarah), sacrifice to idols (’elilim) and prostrate themselves before idols (‘atzabim)”; similarly, three words are used to underscore the Romans’ peaceful state. These rabbis cannot comprehend Rabbi Akiba’s laughter under such circumstances. At that point, Rabbi Akiba expresses his conviction that, in the future, God will bring Israel to a state that far surpasses what the gentiles (here the Romans) now know: “If He gave such to those who anger Him, how much more [will He reward] those who do his will.” This passage ends without an answer from the other sages.

In the second story (B), the same group travels again, this time to Jerusalem. The midrash describes their mourners' practice of tearing their clothing when they see Jerusalem in ruins from afar. As they reach the Temple Mount – literally the mountain of the House – they see a fox (or perhaps a jackal) leaving the site where the Holy of Holies (the holiest place within the Temple) had been. At this sight, the rabbis begin to cry. Through this image, the midrash illustrates the rabbis’ claim from the previous passage that the Temple had became a home for “wild animals,” (lit. “the animal of the field”). The midrash specifically mentions a fox because it echoes Lamentations 5:18: “Because of Mount Zion, which lies desolate; foxes prowl over it” (JPS). As in the previous story (A), this passage presents a dialogue between the weeping rabbis and Rabbi Akiba who, yet again, is laughing. Both sides present biblical verses to explain their responses. The rabbis invoke a verse which prescribes that only priests are permitted to approach the Tabernacle: “When the tabernacle is to set out, the Levites shall take it down; and when the tabernacle is to be pitched, the Levite shall set it up. And any outsider who comes near shall be put to death” (Number 1:51, NRSV). They contrast this verse from the Torah with a pair of verses that originally described the aftermath of the destruction of the First Temple: “Because of this our hearts are sick, because of these things our eyes have grown dim; because of Mount Zion, which lies desolate; foxes (or jackals) prowl over it” (Lamentations 5:17-18, JPS). Rabbi Akiba, on the other hand, presents verses that support his belief in a future rebuilding of the Temple and Jerusalem. His reference from Zechariah 8:3-4, which describes the future Jerusalem, seems to correspond with the description of Rome in the previous story, where the same verb (“to sit”) is used: in the first story, the gentiles sit (yoshvin) in safety, just as Zechariah anticipates that old men and women will sit (yeshvu) in Jerusalem. Their long life indicates the peace and security of the city: “…Old men and old women shall again sit in the streets of Jerusalem, each with staff in hand because of their great age. And the streets of the city shall be full of boys and girls playing in its streets” (Zechariah 8:4-5, NRSV). This narrative concludes with the rabbis telling Rabbi Akiba that he has consoled them, thus articulating a belief in a future rebuilding although its timing remains unclear.

In this midrash, the city of Rome is presented as a counter to the city of Jerusalem. However, the role of Rome in the destruction of the Temple is not mentioned. Rather,  Rome’s gentile inhabitants are criticized for the sin of idolatry. As a whole, this material is concerned with the question of justice. Despite having provoked the wrath of God by worshiping idols, Rome is peaceful and prosperous, while the Temple and Jerusalem are in ruins. This source articulates a message of consolation by presenting Rabbi Akiba’s view of a future rebuilding of the Temple, which will be accompanied by a lasting restoration of Israel's glory and prosperity; Akiba's reasoning ultimately prevails over the rabbis’ initial inclination toward mourning.