Jewish literature
is replete with stories about righteous and pious Jews.
The purpose of these stories is to inspire us towards
repentance and a more spiritual life. Let us analyze one
similar story about a less-than-righteous individual,
and hopefully the reader will find it as inspiring as
this author did. The Talmud in
Avoda Zara (17a) relates a story about Rebbe Elazar ben
Dordaya who was well known for his cohabitation with
every prostitute in town. On one occasion, Rebbe Elazar
journeyed across seven rivers with a cup full of Dinars
to be with a famous prostitute. Following their
cohabitation, the woman commented to Rebbe Elazar that
at this point, God would never accept any of his
repentance. Upon hearing this, Rebbe Elazar went outside
and sat between two mountains, and proceeded to call
upon the mountains and hills to beg God for mercy. The
mountains replied that they could not possibly ask for
mercy for Rebbe Elazar, as they already needed to ask
mercy for themselves. Rebbe Elazar then made the same
request of the heavens and the earth, of the sun and the
moon, and finally of the stars and constellations, but
they all replied just as the mountains and hills had. As
a feeling of despondency began to set in, Rebbe Elazar
exclaimed, "I realize that it is all dependant on me."
He then put his head between his knees, began to cry,
and died. When relating this story, Rebbe Yehuda Hanasi
commented that there are times when an individual can
acquire his share in the world to come in just one
moment, and can even be privileged to be labeled
"Rebbe." This story raises
several questions. First, why is it necessary for the
Gemara to mention the fee of service for the prostitute,
namely a cup of Dinars? Additionally, why did the Gemara
see fit to mention that Rebbe Elazar traveled seven
rivers to be with this woman? What did the mountains and
hills mean when they said they had to ask for
forgiveness for themselves? Why did the Gemara have to
mention Rebbe Elazar putting his head between his knees?
Finally, why did Rebbe Elazar merit the title of a
Rebbe? Who were his Talmidim? The Maharal as quoted in the Sefer
Siftei Chaim explains as follows: The Torah teaches us
that we must love Hashem and fulfill his Mitzvot "Bechol
Livavicha Uvichol Nafshecha Uvechol Meodecha." This
means that we are obligated to love Hashem to the extent
that our hearts will be driven to obey His laws, and to
the extent that we are willing to even sacrifice our
lives or give up all of our possessions for Him.
However, the Gemara here teaches that Rebbe Elazar was
so rooted in sin that he performed his sins with the
same passion that God commands us to have for the
Mitzvot. Hence, the Gemara describes that R' Elazar was
so driven to sin that he was willing to make a long
journey, spend an exorbitant amount of money, and risk
his life by crossing seven rivers. The dialogue between R' Elazar and
the mountains and heavenly bodies was one in which R'
Elazar appealed to those creations that remain in this
world for eternity. He believed that his only hope to
remain in this world was to beseech those who inhabit it
forever. The response of the mountains and heavenly
bodies that they need to ask God for mercy for
themselves was another way of saying, "You do not have
to worry if you die, R' Elazar; for you there is a World
to Come. We do not have a future. If anything, we should
be asking for mercy for ourselves in as much as we have
no higher, more spiritual world to ascend to." When R' Elazar heard that with
proper repentance he could merit the world to come, he
put his head between his knees. This simulated the fetal
position, representing his wish to be free of sin like a
fetus in its mother's womb. R'
Elazar became a Rebbe - the Rebbe of Teshuva. In fact,
he is the Rebbe of all those readers who have become
inspired to do Teshuva by reading this article.
Categorical Atonement by Jerry M. Karp
In Bereshit 6:11,
the Torah records the great sin of the Dor Hamabul. It
says, "Vatishacheitt Haaretz Lifnei Haelokim, Vatimalei
Haaretz Chamas," "The land became corrupt before Hashem,
and the land became filled with robbery." The Talmud
Yerushalmi (Bava Metzia 4:12) quotes a Beraita which
asks, "What did they steal?" The Beraita answers that
they stole less than a Shaveh Perutah, the minimum
amount that is given Halachic significance, so no one
could take them to court and prosecute them for robbery.
The question that this brings up is obvious: what was so
wrong with what they did, if they were stealing in such
petty amounts? An answer lies in the Gemara in Eiruvin
62, which says that a Nochri is Chayav even for stealing
less then a Shaveh Perutah, even though a Jew is not.
Why is a Nochri Chayav when a Jew is Patur? Rashi
answers that a Jew will forgive someone for stealing
such a small amount, whereas we assume that a Nochri
will not. It is part of a Jew's character to be
forgiving, especially regarding small matters. This point is amplified by Taanit
25a, where the Gemara records the story of a particular
drought in Eretz Yisrael. Rabi Eliezer prayed to Hashem
on behalf of the people, but to no avail. Rabi Akiva
then stepped up to pray, but unlike Rabi Eliezer, he was
answered. Naturally, people started saying that Rabi
Akiva was greater than Rabi Eliezer. In response, Hashem
sent Bat Kol that announced, "Lo Shezeh Gadol Mizeh,
Elah Shezeh Maavir Al Midotav, Vezeh Eino Maavir Al
Midotav," "It is not because one is greater than the
other, but rather because this one (Rabi Akiva) was able
to 'look away,' whereas this one (Rabi Eliezer) could
not 'look away.'" This Gemara means that Rabi Akiva was
able to forgive minor inconveniences that other people
caused to him, while Rabi Eliezer was not. Clearly, we
must learn from Rabi Akiva. It is not so horrible, for
example, if someone accidentally bumps into you; you do
not have to make a big deal over it. Being forgiving is
one thing that distinguishes a Jew from a Nochri. At
least regarding our interactions with other people, the
Gemarot in Eiruvin and Taanit both clearly support the
well-known saying, "Don't sweat the small stuff!"
Purifying Mikveh by Moshe Zharnest
I would like to
discuss that aspect of Mechilah of Yom Kippur. We know
that all year round, in order to obtain forgiveness, you
need to ask Mechilah from the person against whom you
sinned. But on Yom Kippur you need something called
Ritzuy. The question is, what's the difference between
the year round Mechilah and Yom Kippur's Ritzuy? Rav
Yosef Dov Halevi Soloveitchik gives a beautiful answer.
He says all year round we have Mehcilah, plain
forgiveness, but on Yom Kippur, a person must make an
effort to restore the original relationship with the
person he sinned against, or in some cases Hashem. Rav
Soloveitchik also adds that just like for a Mikveh,
there is no such thing as partially Tahor, so too
there's no such thing as partial forgiveness. Hashem is
like a Mikveh. What's the point
of going to the Mikveh? What does it accomplish? The
Darchei Moshe answers that the point of the Mikveh is
Teshuvah. When you go into the Mikveh you are reborn a
new person with a clean slate. It is my hope that we all
have a spiritual and uplifting Yom Kippur and be Zocheh
to return to Yerushalayim. -Adapted from a shiur at TABC by
Rabbi Chaim Jachter.
Halacha of the Week The Mishna Berura
(583:5) states that one should be especially
careful not to become angry on Rosh Hashana. He
explains that in addition to the "great sin" of
becoming angry throughout the year, one should
control his anger on Rosh Hashana in order to
serve as a Siman Tov ("good sign") for the
upcoming year. Instead of becoming angry, one
should be content and trust in Hashem, along with
engaging in Teshuva and good
acts.
Staff at time of publication:
Editors-in-Chief: Ely
Winkler, Willie Roth Executive Editor: Jerry
M. Karp Publication
Editor: Jesse Dunietz Publishing Manager: Andy
Feuerstein-Rudin Publication Managers: Orin
Ben-Jacob, Moshe Zharnest Business Manager: Etan
Bluman Webmaster: Ariel
Caplan Staff: Duvie Barth, Mitch Levine,
Josh Markovic, Moshe Schaffer, Chaim Strauss, Avi
Wollman Faculty
Advisor: Rabbi Chaim Jachter
