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Eliezer ben Jose
Eliezer ben Jose (Heb. ''Eliezer ben Yose HaGelili'') was a Jewish rabbi who lived in Judea in the 2nd century. He was the son of Jose the Galilean, and is regarded as a Tanna of the fourth generation. He was a pupil of Rabbi Akiba (Ber. 63b; Cant. R. ii. 5; Eccl. R. xi. 6; see Eliezer ben Jacob). While he cultivated both the Halakha (Sotah v. 3; Tosefta, Sanhedrin i. 2; Sanh. 3b) and the aggadah, his fame rests mainly on his work in the latter field.
==Career and teachings==
Indeed, with reference to his homiletics, later generations said, "Wherever thou meetest a word of R. Eliezer ben R. Jose HaGelili in the Haggadah, make thine ear as a funnel (Hul. 89a; Yer. Kid. i. 61d; Pesik. R. x. 38b; compare Jastrow, "Dict." s.v. ). For, even where he touched on the Halakha, he always brought exegesis to bear upon the matter. Thus, arguing that after legal proceedings are closed the beit din may not propose a compromise, he says, "The judge who then brings about a settlement is a sinner; and he who blesses him is a blasphemer, of whom it may be said (Psalms x. 3) ' (compromiser he blesseth: the Lord he contemneth"; A. V. "Blesseth the covetous, whom the Lord abhorreth" ). The Law must perforate the mountain (i.e., must not be set aside under any considerations); for thus the Bible says (Deut. i. 17), 'Ye shall not be afraid of the face of man; for the judgment is God's'" (Tosef., Sanh. l.c.; Sanh. 6b; Yer. Sanh. i. 18b). He compiled a set of hermeneutic rules as guides in interpreting the Scriptures (the ''Baraita of the Thirty-two Rules'', which see below), some of which are adaptations of those of his predecessors, and insofar applicable to Halakha as well as to aggadah. Those specifically homiletical are based on syntactical or phraseological or similar peculiarities of the Biblical texts that constitute the substance of the Midrashim.
Like his colleagues, at the close of the first academic session after the Bar Kokba insurrection, Eliezer publicly thanked the people of Usha. He said, "The Bible relates (II Sam. vi. 12), 'The Lord hath blessed the house of Obed-edom, and all that pertaineth unto him, because of the Ark of the Covenant.' Is this not very significant? If, for merely dusting and cleaning the Ark, which neither ate nor drank, Obed-edom was blessed, how much more deserving of blessings are they who have housed the scholars, have furnished them with meat and drink, and have otherwise shared with them their goods!" (Ber. 63b). Elsewhere (Cant. R. ii. 5) this is attributed to another speaker, while Eliezer is credited with the following: "It is recorded (II Sam. xv. 6), 'Saul said unto the Kenites . . . Ye showed kindness unto all the children of Israel, when they came up out of Egypt.' Was it not to Moses alone to whom Jethro (Kenite"; see Judges i. 16, iv. 11 ) had shown kindness? But the Bible here implies the rule that whoso deals kindly with any one of the spiritual heads of Israel, to him it is accounted as if he had done so to the whole people" (compare Lev. R. xxxiv. 8). With reference to the Biblical statement (Josh. xxiv. 32), "The bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem," he remarks, "Was it not Moses who brought up those bones (Ex. xiii. 19)? But this teaches that where one starts a good deed and fails to bring it to a finish, another party performing the unfinished part, the whole deed is credited to the latter" (Gen. R. lxxxv. 3; compare Sotah 13b; Tan., 'Ekeb. 6). He counsels that one should advance or postpone a journey in order to enjoy the company of a good man; and likewise to avoid the company of a bad one (Tosef., Shab. xvii. () 2, 3; ib. 'Ab. Zarah i. 17, 18).
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