In the Roman period, the branch of wrestling was replaced by an upgraded one, perhaps due to the rough and tough nature of the ancient Roman society, and in any case it found itself in all the branches mentioned in the literature of the Sages.
In one of my articles years ago for "Hidan" I addressed the issue Wrestling in Sage literature And in this list I will fill in the gaps regarding the boxing branch.
This branch took an honorable place in the glorious world of gymnastics and agonistics in ancient Greece, and was only secondary to the wrestling branch and for no reason was an integral part of the five branches in the pentathlon ("fight of five").
In the Roman period, this branch was promoted in an upgraded place, perhaps due to the rough and tough nature of the ancient Roman society, and in any case it found itself in all the branches mentioned in the literature of the Sages.
The Tosefta laments: "Woe to me from the house of Elisha, woe to me from a group" (Minachut 25:XNUMX), while the Talmud adds: "Woe to me from the house of Ishmael ben Piabi, woe to me from a group" (Pesachim Nez p. XNUMX). The Talmud tells about the "fist" as a symbol of power, and sometimes with a negative meaning such as "those with fists".
The fist was also used as a measure of size, and as a very large measure the fist of Ben-Tizih was used, as the testimony of the elder Hillel: "And according to the House of Hillel, one Dathanan of light that was not made by human hands, the measure is a full fist, and this is the fist of Ben-Tizih" b), and with a change of wording - "Ben Tihich". And from Rabbi Yossi: "And like a full big fist, and this is the fist of Ben Tich." Rabbi Yassi said: His sleep is like a large head of a man" (Mishnat Kelim 12:XNUMX).
Seemingly, a casual image for size, however, in the biblical period the word "fist" does not appear in even one case as a measure, as an image for size, and perhaps it was Ben Tihich/Ben Athiq, a Jewish boxer who was known for his powerful fists?!
Another expression, one that does not appear at all in the Bible, but only in the literature of the Sages, is the "snooker", which according to the interpretations is a type/style of a fist strike. ”, which is closer to the Greek pankration.
Another type of blow is referred to in the Talmud as "martuka", meaning a punch. And it is told in the Jerusalem Talmud about Rish Lakish, who was known both for his wisdom and his strength (and perhaps even for being a loader in the Roman-Tiberian circus), who met a Kuth (Samaritan) in the market who used to blaspheme. Yard Rish Lakish "and Yahav liya had martika (martuka) go libya" (Jerusalem Talmud, tractate Sanhedrin chapter XNUMX). That is, he gave him (hit him) (b) one punch in the direction of his heart. In another place, Rish Lakish demanded: "From the Lord, from the heavens, as striking (a blow) from a man."
Rish Lakish was known for his body strength and as a swimmer, and it is even said that he was a loader in the circus. He lived in Tiberias, which had been steeped, relatively, since the days of Herod Antipas in sports facilities, and therefore there is no doubt that his references in this matter involved the world of sports.
Let's mention here the Talmudic parable about the heroes of the sons of David, who were "possessed" (of course not derogatory) and were "comical jokers", that is, according to the Greek style. The parable is not casual and it reflects some reality among a certain group of young people of the generation.
In the name of Rabbi Yochanan the Tiberiani it is said that "There are no mushibin in the Sanhedrin except those of stature and wisdom and those of good looks" (Talmud Babyloni Sanhedrin XNUMX p. XNUMX). Before us is a midrash that reflects a reality with elements of a clear Greek-Hellenistic influence. This is an allegory and not an actual choice, and the one that reflects the idealization between body and spirit, as is well accepted in the world of Greek-Hellenistic metaphors.
In another place, Rabbi Yochanan asserts that "there is no office that the Almighty has called except for the mighty, the rich and the wise" (Talmud Babylonian vows, p. XNUMX) and praises the strength of Moshe, in whose arms he lifted the pair of heavy tablets, as a miracle.
Rabbi Avhu of Caesarea, a well-known sports center, claimed that God is not praised except by those of stature. It is true that the Bible knew how to praise strength and appearance like the description of Saul's body, but in the Hellenistic and Roman period this admiration took on a very special dimension.
Weightlifting was not at all known as a competitive sport in the Greek and Roman world. However, in the museum of Olympia, a somewhat rounded block of stone weighing 143 kg was found, and on it was engraved an inscription with the following language: "Bobon pushed me over his head with one hand." The inscription dates to the middle of the sixth century BC.
Another, volcanic stone, found on the island of Santorini, and weighing 480 kg, is somewhat similar to the previous one, and on it is engraved the following inscription: "Aomestes, son of Critobolus, raised me from the ground."
Lifted or not, in any case this branch is seen as a training category only and certainly not competitive. One of the distinguished researchers of ancient Greek sports, H.A. Harris claims that these inscriptions are in fact a satirical expression, mocking, of athletes' failed attempts to lift or swing stones/rocks, mainly based on the sports-medical-physiological assumption that actions of this kind are more harmful than they are helpful.
We will now turn to the sources of the Land of Israel in relation to the famous biblical story, in which Jacob rolled the large stone over the mouth of the well, and on which the midrash was built as follows: "And Jacob went up and rolled the stone. Rabbi Yochanan (the Tiberian) said such that he passes a cork over the saucer" (Beresheet Rabbah p. 10). Whether Rabbi Yochanan meant to praise only Jacob's strength, or whether he saw before him the Jewish athletes in Tiberias, it is impossible to know. In any case, the Tiberian evidence is interesting.
In another place, the midrash from the mouth of Rabbi Yodan (also from Tiberias) is narrated as follows: "And now, please, let my Lord's power increase (in Midbar 17:XNUMX). Parable What is it similar to? For the hero (a term for an athlete) who is the stone-wrestler of Misit. And one passed by and saw him. He said to her: Beautiful is your strength, a heart, a mighty strength" (Yalkot Shimoni, Shelah, Remez tishdeh). It is probably a hewn stone or a mason's work stone, and in any case it is a gravity stone, which one of the wrestlers tried to lift, as part of a training session or to demonstrate his strength in front of the crowd, and for this he was praised by Rabbi Yodan.
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Strong strong and we will be strengthened