Theory and Practice

This is a story from Rabbi Steinsaltz's commentary on the 26th Chapter of the Tanya.  I love it because it feels very honest.

Rabbi Berush Meilitz was a great scholar and devout person, who later became the chief rabbi of Krakow and Warsaw.  He was both a Rosh Yeshiva and highly successful lumber merchant.  He would transport lumber on rafts on the Vistula River from forests to the sea.  When the river traffic was orderly, such lumber merchants would make huge profits, but from time to time due to bad weather or other circumstances, the rafts would sink and such merchants would lose all of their wealth.

One time, the news came to Rabbi Meilitz's yeshiva that his rafts had all sunk.  Instantly, this man who had been wealthy all his life was transformed into an impoverished debtor.  The Rabbi's relatives worried and did not know how to break the news.  Finally, the relatives asked one of the Rabbi's students to find a way to tell Rabbi Meilitz.

The student approached Rabbi Meilitz with a Talmud and said, "Rabbi, I there is a section of the Talmud that I don't understand."  The student pointed to a section of the Talmud which says that we must bless G-d for bad news in the same spirit as we bless G-d for good news.  Rabbi Meilitz explained the issue, but the student continued to say, "Rabbi, I don't understand the Talmud  How can one receive bad news joyfully?"  The Rabbi explained both the plain and hidden meanings of this part of the Talmud.  The student said, "Rabbi, I still don't understand the Talmud.  If I were to tell you that all of your rafts were sunk, would you dance in joy?"  The Rabbi replied, "Yes, absolutely!"  The student said, "In that case, you should dance, for in truth your rafts have all really sunk!"

When he heard the news, Rabbi Meilitz fainted.  Upon awakening, he said, "Now I too don't understand the Talmud!"

A Rose by Any Other Name: Sanhendrin 44a

In the book of Joshua, there is a harsh story about Achan, who steals taboo property and is killed for it. The plain meaning of the text seems to imply that the sin also extended somehow to his whole family and all of Israel.  The rabbis comment on the two words:  'Israel sinned' to show a beautiful lesson about mercy.

"Israel sinned."  (Joshua 7:11).  Rabbi Abba the son of Zavda said, "Even though they sinned, they [nontheless have the status of being called] 'Israel.'  (The commentator Rashi explains, 'As Scripture does not say 'The nation' but rather 'Israel', this shows that Israel retained its holiness.)  Rabbi Abba said, "This idea is also implied by the popular saying, 'Myrtle, even among thorns, is still myrtle and called myrtle.'"

Demons, Angels, People, and Animals: Chagigah 16b

My previous post on demons led me to this interesting piece in the Talmud.

Our Rabbis taught:  Six things are said of demons.  They are like the ministering angels in three ways, and like people in three ways.  They are like ministering angels in that they they have wings, and fly from one end of the earth to the other, and know the future.

But is it really possible that the demons know the future?  Rather, they hear (rumors) from behind the Curtain (where G-d dwells in Heaven about the future.)

Demons are like people in that they eat and drink, have sex, and die.

Six things are said of people.  People are like the ministering angels in three ways, and like animals in three ways.  People are like ministering angels in that they have intelligence, walk upright, and speak the Holy Tongue (Hebrew).  People are like animals in that they eat and drink, have sex, and eliminate.

Demons: Genesis 6:19

Thanks to Rabbi Shmuel Herzfeld's inspiration, I'm trying to keep up with Rashi's commentary on the weekly Torah portion.  This week, Rashi has a brief comment on Genesis 6:19 which sparked my interest:

Genesis 6:19:  [Noah] brought two from all forms of life, all flesh, into the Ark, to keep them alive; they were male and female.

Responding to the seemingly superfluous word 'life,' which according to traditional Rabbinic reading should teach us something other than creatures of 'flesh' were brought aboard the Ark, Rashi comments:

Rashi on Genesis 6:19: [Noah] even brought demons [aboard the Ark.]

Sacrifices: Sanhendrin 43b

Rabbi Joshua ben Levi said: When the Temple existed, if a person made an Olah sacrifice, he received a reward for the Olah.  If a person made a grain offering, he received a reward for the grain offering.  Whoever, one who is very humble receives reward as if he made all of the sacrifices, as it is written (Psalms 51:19) "A broken spirit is G-d sacrifices."  Furthermore, his prayers will not be despised, as it is written (Psalms 51:19) "G-d, do not despise a broken and downtrodden heart."

The Prostitute: Avodah Zarah 17a

It was taught that there was not a single prostitute who Rabbi Elazar ben Dordaya had not patronized.  He once heard of a prostitute in a distant land whose price was whole purse full of dinars.  Rabbi Elazar took a purse of dinars, and traveled across seven rivers (to visit her.)

When they started to have relations, she farted.  She said 'Just as this wind will never return to its origin, so do Elazar ben Dordaya will not be accepted as a penitent/returner.'

Elazar ben Dordaya left and sat between two mountains and hills  He called out, 'Mountains and hills, request mercy for me!'  The mountains and hills replied, 'Before we can seek mercy for you, we must seek mercy for ourselves...'

Elazar ben Dordaya cried out, 'Heaven and Earth, seek mercy for me!'  Heaven and Earth replied, 'Before we can seek mercy for you, we must seek mercy for ourselves...'

Elzar ben Dordaya  cried out, 'Sun and Moon, seek mercy for me!'  Sun and Moon replied, 'Before we can seek mercy for you, we must seek mercy for ourselves...'


Elazar ben Dordaya  cried out, 'Stars and Constellations, seek mercy for me!'  Stars and Constellations replied, 'Before we can seek mercy for you, we must seek mercy for ourselves...'

Elazar ben Dordaya said, 'The matter depends solely on myself.'  He rested his head on his knees and burst forth weeping until his soul departed.  

A Heavenly voice proclaimed, 'Rabbi Elazar ben Dordaya is invited to Heaven!'  

...Rabbi Meir cried when he heard this story, and said, 'Some acquire their share in Heaven over many years, and others in an hour.'  Rabbi Meir also said, 'It is not enough that penitents are accepted, they are even called, "Rabbi."'

The Executioner: Avodah Zarah 18a

Our Rabbis taught: When Rabbi Yosi ben Kisma was ill, Rabbi Chanina ben Teradion visited him.  Rabbi Yosi said to Rabbi Channina, 'My brother, don't you know that the Romans have been given rule over us by Heaven?  The Romans destroyed G-d's house (the temple), burned G-d's palace, killed G-d's pious ones and destroyed all of G-ds good, and yet they endure.  I've heard that you are still sitting studying Torah and gathering assemblies to learn, with a Torah scroll in your bosom (which is against the Roman's decree)!

Rabbi Chanina replied to Rabbi Yosi, 'May you receive mercy from Heaven.'

Rabbi Yosi said, 'I'm giving you sound advice, and you say to me, 'May you receive mercy from Heaven?!'  I'm afraied that the Romans will burn you and your Torah scroll.'

Rabbi Chanina asked, 'Rabbi, do I have a share in Heaven?'

Rabbi Yosi replied, 'Tell me of your actions.'

Rabbi Chanina said, 'I confused the money I had set aside for a Purim feast with my charity box, and distributed half of the money to the poor.'

Rabbi Yosi said, 'In such a case, may my portion be like yours, and my lot like yours!'

It was taught, that not many days passed until Rabbi Yosi ben Kisma died.  All of the great Romans came to bury Rabbi Yosi and eulogize him.  When the Romans were returning from the grave, they found Rabbi Chanina ben Teradion sitting, teaching Torah in public assemblies with a Torah Scroll in his bosom.

The Romans folded the Torah scroll around Rabbi Chanina, wrapped him in ropes, lit a fire, and brought wet wool sponges, placing them on Rabbi Chanina's body so the Rabbi would not die swiftly.

Rabbi Chanina's daughter said, 'Father, how can I see you thus?'

Rabbi Chanina said to his daughter, 'If I alone was burned, it would have been hard for me.  Now that I am burning with a Torah scroll, I know the One who will respond to the disgrace of a Torah scroll will also see after my disgrace.'

Rabbi  Chanina's students asked, 'Rabbi, what do you see?'

Rabbi Chanina replied, 'I see paper burning and [the Torah's] letters flying.'

His students said, 'You should open your mouth and let the fire enter [thus ending your suffering]!'

Rabbi Chanina replied, 'I would prefer the One who gave me my soul should take it rather than my harming myself.'

The executioner said, 'Rabbi, if I take the sponges away and fan the flames, will you bring me to heaven?'

Rabbi Chanina said, 'Yes.'

The executioner said, 'Swear it.'  Rabbi Chanina swore.

The executioner immediately increased the flames and took the sponges away.  Rabbi Chanina died quickly, and the executioner jumped, falling into the flames.

A heavenly voice proclaimed 'Rabbi Chanina ben Teradion and the executioner are accepted into Heaven!'

Rabbi Meir cried [when he heard the story] and said, 'There are those who acquire their share in Heaven in one moment, and other who acquire it over many years.'