He Who Sits in Heaven Shall Laugh:

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The Talmud is also popular in China; there is a belief that it can give one an edge in ... partner and to argue in a respectful manner where the goal is to find the truth, not win the argument. .... to her after she and her family were saved when Jericho was destroyed. .... The Caesar said to Ketiah: “You have indeed spoken well.
The Power of Repentance: Penitents (Baalei Teshuvah) of the Talmud and Midrash

Hershey H. Friedman, Ph.D. Professor of Business Department of Business Management Murray Koppelman School of Business Brooklyn College, CUNY Email: [email protected]

Abstract Talmudic stories are a method used by the ancient sages to teach us about ethics and morality. The stories in this paper deal with baalei teshuva, penitents, who returned to God. It is clear from these stories that it is vital for people to help others repent. One great sage even offered his daughter in marriage to someone if he would give up his life as a sybarite. Moreover, penitence works even shortly before a person dies. Keywords: Talmud, Talmudic stories, repentant sinner, penitence.

The author wishes to thank Professor Barbara Jo Lewis for her helpful comments.

Introduction

The Talmud has a great deal to say about living an ethical, rewarding life (Friedman, 2012). Friedman and Fischer (2014) demonstrate how Avos (Ethics of the Fathers), one of the 63 tractates of the Talmud, can be used to make the world a better place. Socken (2009) asserts that the Talmud is as relevant today as when it was completed about 1,500 years ago. Solomon (2009: xi) affirms: “The Talmud, frequently censored and occasionally banned and burned by the Catholic Church, is one of the most influential, though seldom acknowledged or properly understood, writings of Late Antiquity.” There is a great deal of interest in the Talmud today, especially in much of Asia (Kremer, 2013) and Russia (Lipschiz, 2016). South Koreans have developed a fascination with the Talmud and have made it part of their curriculum. Many Korean homes have a version of the Talmud and call it the “Light of Knowledge”; they feel that the secret of Jewish success is hidden in the pages of the Talmud (Savir, 2013). The Talmud is also popular in China; there is a belief that it can give one an edge in conducting business (Fish, 2010). What is especially fascinating about the Talmud is that it consists of thousands of arguments. The Talmudic scholars used adversarial collaboration as a way to argue in a productive manner. They recognized that the only way to arrive at the truth is to study with a partner and to argue in a respectful manner where the goal is to find the truth, not win the argument. The Talmudic style of arguing may have contributed to the ability of Jews to be creative thinkers in areas such as science, law, and business (Friedman, 2014).

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What is the Talmud

What is the Talmud? Jewish written law is contained in the Pentateuch (the Five Books of Moses, i.e., the Torah). The Talmud, Judaism’s Oral Law, is primarily a collection of rabbinical discussions and commentaries on the Torah’s written text. The Talmud, compiled separately in academies in Israel and Babylonia, explains, expounds, and elaborates on the Hebrew Bible and consists of the Mishna and the Gemara. The Mishna, originally an old oral tradition, was compiled and redacted by Rabbi Yehuda HaNasi (Nasi means President, he was the President of the Sanhedrin), known as Rebbi, about the year 189 C.E. The Gemara, which consists mainly of commentaries and discussions on the Mishna, was completed in approximately 500 C.E. The scholars of the Mishna are called Tannaim (from c. 10 CE to 220 CE) and the scholars of the Gemara are called Amoraim (from c. 200 CE to 500 CE). The Amoraim analyzed, explained, and elaborated on the Mishna. By studying the Talmud, we are examining the wisdom of sages who lived during a 500-year period. The names of approximately 150 different Tannaim are mentioned in the Mishna (Margolis, 2000: IX). It is not clear how many different Amoraim there were since many had several names. Gray (2008) feels that the number of Amoraim is probably around 2,000. The Talmud, mainly concerned with halachah (Jewish law), also provides a detailed record of the beliefs of the Jewish people, their philosophy, traditions, culture, and folklore, i.e., the aggadah (homiletics) and is replete with legal, ethical, and moral questions. The Midrash, a separate scripture, records the views of the Talmudic sages and is mainly devoted to the exposition of Biblical verses. There are two versions of the Talmud: the Jerusalem Talmud, a product of the academies in Israel, and the Babylonian Talmud, a product of the academies in

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Babylon. The Babylonian Talmud, considerably larger than the Jerusalem Talmud, is more authoritative. Both often use a case-method type of approach to illustrate a particular problem or a proposed solution. The Midrash is essentially devoted to the exposition of Biblical verses. There are two types of Midrash: Halachic Midrash which is mainly concerned with Jewish law and Aggadic Midrash which is homiletic and mainly concerned with morality. The sages quoted and discussed in the Midrash are generally the same sages as in the Talmud. This paper will examine the Talmudic attitude towards baalei teshuva (penitents). The term baal teshuvah (plural is baalei teshuvah) literally means “master of return,” i.e., one who returned to God after being a sinner. Translations of the Talmud used in this paper are mainly based on Rabbi Adin Steinsaltz (available for free at Sefaria.org; William Davidson Talmud), ArtScroll, and Soncino. The Soncino translation of the Talmud is also available for free on the Internet. It may be found at: http://www.halakhah.com/. Incidentally, ben or bar mean son of.

The Importance of Dealing with Sinners with Understanding and Compassion The purpose of this story is to demonstrate the importance of dealing with sinners with understanding and not ridiculing them. Rabbi Meir and Rabbi Akiva were respected leaders and scholars who lived in Israel approximately 1,800 years ago. This story demonstrates the danger of arrogance. A leader has to understand that people make mistakes and be understanding and compassionate. Only by being an empathetic person can one help someone become a repentant wrongdoer. Rabbi Meir used to scoff at sinners for giving in to their desires. One day, Satan appeared to him in the guise of a beautiful woman on the other side of the river. There was no ferry, so Rabbi Meir grasped the rope-bridge and proceeded across. When he reached halfway, Satan left him saying: Had they not declared in Heaven, “Beware of Rabbi Meir and his Torah,” your life would not have been worth two maahs [a maah is a small coin].

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Rabbi Akiva used to scoff at sinners for giving in to their desires. One day, Satan appeared to him in the guise of a beautiful woman on a tree. Rabbi Akiva grabbed the tree and began climbing it, but when he reached halfway, Satan left him saying: Had they not declared in Heaven, “Beware of Rabbi Akiva and his Torah” your life would not have been worth two maahs. (Babylonian Talmud, Kiddushin 81a).

The next two Talmudic stories demonstrate the correct approach one should have towards reprobates. There were certain boors in Rabbi Meir’s neighborhood, and they caused him great distress. Once, Rabbi Meir was praying for mercy regarding them, so that they would die. His wife, Beruriah said to him: How do you justify saying such a prayer [that evil people should die]? Because it is written (Psalms 104: 35), Let sinners cease from the earth.' The verse does not say, "chotim " [sinners] but "chattaim " [sins]. Furthermore, look at the end of the verse, 'And let the wicked be no more.' If the sins will cease, there will be no more wicked people. Rather pray that they repent and then the wicked will be no more. He prayed for them and they repented (Babylonian Talmud, Berachos 10a; based on translation of ArtScroll). Rabbi Meir thought that the most “merciful” solution for society was the elimination of sinners. Needless to say, violent criminals can do great harm to the world. However, the verse uses the word “chattaim” which can mean either sinners (the usual translation) or sins. Beruriah’s view was that the world is not always better off eliminating sinners. Rather, people should do everything possible to eliminate the cause of the behavior. In modern times, there are those that believe that the solution to reduce crime is by incarcerating people. Indeed, the United States incarcerates more people per capita than any country in the world; 2.3 million people are in prison (https://www.prisonpolicy.org/graphs/pie2018.html). There are many situations where one should work on changing people, rather than incarcerating them. Often, the simplest solution is

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to find people meaningful work. For example, there is a great deal of research on unemployment that shows how losing a job affects one’s physical and mental health (Leahy, 2013). Rabbi Zera followed the approach of Beruriah and did not give up even on highwaymen. His nickname was the “little one with the singed thighs” (Babylonian Talmud, Bava Metzia 85a). In Rabbi Zera’s neighborhood there were highwaymen that he befriended hoping that he might eventually get them to repent. However, his colleagues were annoyed with him for befriending such characters. When Rabbi Zera died the highwaymen said: Until now we had the little one with the singed thighs to pray for us. But now, who will pray for us? They then felt remorse in their hearts and repented (Babylonian Talmud, Sanhedrin 37a).

Rahab the Prostitute See Joshua 2 for the story of Rahab the Canaanite prostitute who hid the two Israelite spies sent by Joshua. Apparently, Rahab repented, converted to Judaism, and eventually became the wife of Joshua. Although the story of Rahab is in Joshua 2, we do not know what happened to her after she and her family were saved when Jericho was destroyed. The Talmud and Midrash relate what happened to her. The Gemara states with regard to Rahab: She was ten years old when the Jewish people left Egypt, and she engaged in prostitution all forty years that the Jewish people were in the wilderness. After that, when she was fifty years old, she converted when the two spies visited her. She said: May all of my sins of prostitution be forgiven me as a reward for having endangered myself with the rope, window, and flax, by means of which I saved Joshua’s two spies. [Rahab first concealed the spies in stalks of flax, and later assisted them in exiting her home by lowering them from the window with a rope] (Babylonian Talmud, Zevachim 116a-b; based on translation by Sefaria.org). The Talmud states that eight prophets descended from Rahab the prostitute who married Joshua (Babylonian Talmud, Megilla 14b).

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Eight prophets, who were also priests, descended from Rahab the prostitute, and they are: Neriah; his son Baruch; Seraiah; Mahseiah; Jeremiah; his father, Hilkiah; Jeremiah’s cousin Hanamel; and Hanamel’s father, Shallum. Rabbi Yehuda said: So too, Huldah the prophetess was a descendant of Rahab the prostitute, as it is written herewith regard to Huldah (II Kings 22:14): “the wife of Shallum son of Tikvah,” and it is written elsewhere in reference to Rahab’s escape from the destruction of Jericho (Joshua 2:18): “This cord of [tikvat] scarlet thread” (Babylonian Talmud, Megilla 14b; based on translation by Sefaria.org).

Rahab becomes a symbol for future generations of the ultimate convert who does teshuva (penitence) and embraces God (Kadari, 2009). Her statement about God (Joshua 2:11): “for the Lord your God is the only God in the heavens above and on the earth below” is so sublime that it made it into the prayer book (Oleinu).

Joseph Meshita and Yakum of Tzerorot The following two stories are used to illustrate that even the worst of Jews have the potential of becoming penitents before their death, even after living an evil life. According to Freedman (1977), Jakum is the High Priest Alcimus mentioned in the Book of Maccabees. He was crucified by the Syrian General Bacchides (I Macc. 7, 16). The verse states (Genesis 27:27): “and he [Isaac] smelled the fragrance of his garments (begadav) and blessed him [Jacob]. The word begadav is similar to bogedav which means “those false to him.” The Midrash interprets this verse homiletically to mean that even wicked Jews have some extraordinary traits and have the potential of repenting in the end. This verse refers to wicked people such as Joseph Meshita and Yakum of Tzerorot. When the [Greek] enemies wished to enter the sacred area of the Temple Mount [where commoners are not permitted to go], they said: “Let one of their own go in first,” and told Joseph, “Go in, and anything you bring out is yours.” So he went in and brought out the golden lamp. They said to him, “It is not fitting for a commoner to make use of such a thing. Go in a second time, and whatever you bring out will be yours.” But he refused. Rabbi Pinchas said that they offered him remission of taxes for

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three years, he still refused. He exclaimed: “Is it not enough that I angered my God once? Am I to anger him a second time?” What did the enemies do to him? They tied him to a carpenter’s sawhorse and sawed him apart, while he kept crying, “Woe, alas, alack! That I should have angered my Creator!” (Midrash Genesis Rabbah 65:22; translation based on Bialik & Ravnitzky, 1992 and Freedman, 1977). Yakum of Tzerorot, the son of the sister of Yose ben Joezer of Tzeredah, became an apostate. Presently, when the decree was issued that Yose ben Joezer be hanged, the beam for the hanging was carried before him. Just then — it was the Sabbath — Yakum rode by on a horse. Yakum taunted his uncle saying: “Look at the horse my master has given me to ride and look at the horse your Master [God] gives you to ride.” Rabbi Yose replied: “If so much is given to those who provoke Him, how much more shall be given to those who obey His will!” Yakum asked: “Is there anyone who obeys His will more than you?” Rabbi Yose replied: “If such affliction is meted out to those who obey His will, how much more to those who anger Him!” The answer pierced Yakum like the venom of a snake, and he went and subjected himself to the four modes of execution inflicted by the Jewish court: stoning, burning, decapitation, and strangling. How did he do it? He took a beam and drove it into the ground and tied a rope to it. He placed sticks of wood in a row and built a wall of stones around them. Then he piled up fuel in front of the beam and put a sword pointing upward in the midst of the fuel. After lighting a fire under the sticks of wood beneath the stones, he hanged himself from the beam and strangled himself. The rope was burnt through and broke and he fell into the fire, the sword met him, and the walls of stone tumbled upon him. The soul of Yakum departed, and because of his repentance he was received. Yose ben Joezer, in the drowse of death, spied Yakum’s bier flying through space and said: “By a little while he has preceded me into the Garden of Eden.” (Midrash Genesis Rabbah 65:22; translation based on Bialik & Ravnitzky, 1992 and Freedman, 1977).

Ketiah bar Shallum There was a certain Caesar who hated the Jews. He asked the dignitaries of his kingdom: “If a wart develops on someone’s foot, should he cut it off and be healed, or should he leave it to suffer? [He was asking whether to destroy the Jews]. They responded to him: “He should cut it off and be healed.” Ketiah bar Shallum, however, advised them against doing this for two reasons: “First, you will not be able to overcome them all since they are scattered around the world… Furthermore, if you eliminate the Jews in your kingdom, you will be called the ruler of a genocidal kingdom.” The Caesar said to Ketiah: “You have indeed spoken well.

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However, the law dictates that whoever prevails against the king is cast into a circular furnace [Rashi asserts that it was a chamber full of earth where the prisoner is buried alive]. As the Caesar’s men were taking him and going to the chamber, a certain matron called out to Ketiah: “Woe to the ship that goes without having paid the taxes.” [You are dying for the Jews but you are not circumcised like them.] So Ketiah fell on the top of his foreskin and cut it off. He said: “I have paid my tax and I shall leave the world and pass into the World to Come.” As they were throwing him into the chamber, he said: “All my possessions to Rabbi Akiva and his colleagues.” … [Rabbi Akiva was in charge of the charity fund]. A heavenly voice emanated and proclaimed: “Ketiah bar Shallum is ready for the life of the World to Come.” Rebbi wept and said: “There is one who acquires his portion in the World to Come [paradise] in a single moment, and there is another who acquires his portion in the World to Come only after many years [of spiritual striving or suffering]” (Babylonian Talmud, Avodah Zarah 10b; based on translation by ArtScroll and Soncino). Sometimes, one good deed is all it takes for one to achieve eternity. This became the defining moment of Ketiah’s life. Others, struggle an entire lifetime to do good before earning paradise.

Rabbi Eleazar ben Dordia: How a Harlot Made Someone Repent It was said of Eleazar ben Dordia that he did not leave out any harlot in the world without cohabiting with her. Once, on hearing that there was a certain harlot in one of the towns overseas who accepted a purse of denarii for her fee. He took a purse of denarii and crossed seven rivers for her sake. As he was with her [sexually], she passed wind and said: “As this wind will not return to its place, so will Eleazar ben Dordia never be received in repentance.” He thereupon went, sat between two hills and mountains and exclaimed: “O, hills and mountains, plead for mercy for me!” They replied: “How shall we pray for thee? We stand in need of it ourselves, for it is said (Isaiah 54:10), ‘For the mountains shall depart and the hills be removed.’” So he exclaimed: “Heaven and earth, plead for mercy for me!” They said to him: “How shall we pray for thee? We stand in need of it ourselves, for it is said (Isaiah 51:6), ‘For the heavens shall dissipate like smoke, and the earth will wear out like a garment.’” He then exclaimed: “Sun and moon, plead for mercy for me!” They said to him: “How shall we pray for thee? We stand in need of it ourselves, for it is said (Isaiah 24:23), ‘Then the moon shall be humiliated and the sun ashamed.’ He exclaimed: “Ye stars and constellations, plead for mercy

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for me.” Said they: How shall we pray for thee? We stand in need of it ourselves, for it is said (Isaiah 34:4), ‘And all the hosts of heaven shall dissolve.’ Elazar ben Durdia said: “The matter then depends upon me alone!” He thereupon placed his head between his knees and wept aloud until his soul departed. A heavenly voice issued forth and proclaimed: “Rabbi Eleazar ben Dordai is destined for the life of the world to come!” … Rebbi, on hearing of it, wept and said: “There is one who acquires his place in the World to Come [paradise] only after many years [of spiritual striving or suffering], and there is another who acquires his World to Come in a single moment.” Rebbi also said: “It is not enough that penitents are accepted in Heaven, but they are even called 'Rabbi'!” (Babylonian Talmud, Avodah Zarah 17a; based on translation of Soncino and ArtScroll).

This story demonstrates the power of penitence. The inner dialog that Eleazar ben Dordai had with the hills, mountains, heaven, earth, sun, moon, stars, and constellations may symbolize that nothing in this world is permanent, and certainly physical pleasure is not. Once a person understands the impermanence of life, then he or she may understand that the pursuit of pleasure does not provide one with a meaningful life. There might also be a connection between the wind passed by the prostitute and the expression used by Ecclesiastes, hevel. That term, usually translated as vanity or transient or absurd, actually means vapor or breath. A life devoted to the pursuit of physical pleasure is a life of vanity and absurdity. Rebbi experienced 13 years of suffering (see ArtScroll, note 61). The story of Rebbi’s suffering is described in the Babylonian Talmud (Bava Metzia, 85a).

Executioner of Rabbi Chanina ben Teradyon Rabbi Chanina ben Teradyon is one of the “Ten Martyrs” killed by the Romans. The Romans banned the teaching of Torah and made it punishable by death. The Sages said: Not even a few days passed before Rabbi Yose ben Kisma died of his illness, and all of the Roman notables went to bury him, and they eulogized him with a great eulogy. And upon their return, they

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encountered Rabbi Chanina ben Teradyon, who was sitting and engaging in Torah study and convening assemblies in public, with a Torah scroll placed in his lap. They brought him to be sentenced, and wrapped him in the Torah scroll, and encircled him with bundles of branches, and they set fire to it. And they brought tufts of wool and soaked them in water, and placed them on his heart, so that his soul should not leave his body quickly, but he would die slowly and painfully. His daughter said to him: Father, must I see you like this? Rabbi Chanina ben Teradyon said to her: If I alone were being burned, it would be difficult for me, but now that I am burning along with a Torah scroll, He who will seek retribution for the insult accorded to the Torah scroll will also seek retribution for the insult accorded to me. His students said to him: Our teacher, what do you see? Rabbi Chanina ben Teradyon said to them: I see the parchment burning, but its letters are flying to the heavens. They said to him: You too should open your mouth and the fire will enter you, and you will die quickly. Rabbi Chanina ben Teradyon said to them: It is preferable that He who gave me my soul should take it away, and one should not harm oneself to speed his death. The executioner said to him: My master, if I increase the flame and take off the tufts of wool from your heart, so that you will die sooner and suffer less, will you bring me to the life of the World-to-Come? Rabbi Chanina ben Teradyon said to the executioner: Yes. The executioner said: Take an oath for me, that what you say is true. Rabbi Chanina ben Teradyon took the oath for him, and the executioner immediately increased the flame and took off the tufts of wool from his heart, causing his soul to leave his body quickly. The executioner too jumped and fell into the fire and died. A Divine Voice issued forth and said: Rabbi Chanina ben Teradyon and the executioner are destined for the life of the World-toCome. Upon hearing this, Rabbi Yehuda HaNasi wept and said: There is one who acquires his share in the World-to-Come in a single moment, and there is one who acquires his share in the World-to-Come only after many years [of spiritual striving or suffering] (Babylonian Talmud, Avodah Zarah 18a; based on translation by Sefaria.org and ArtScroll). In the above three stories, Rebbi weeps and says: “There is one who acquires his portion in the World to Come [paradise] in a single moment, and there is another who acquires his portion in the World to Come only after many years.” Blau (2009: 33) cites the Maharsha and makes a distinction between two types of spiritual elevation: One kind comes from a lifetime of spiritual striving and suffering and the other comes from one dramatic, heroic moment. Both are

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admirable. Rebbi, however, cries for the people who “only experienced the grand heroism and did not have the opportunity to live the consistently meaningful life” of a good person.

Rabbi Yose, Son of Rabbi Elazar The following story is used by the Talmud to teach the important lesson that one should not give up on children.

Once Rabbi Yehuda HaNasi arrived at the place of Rabbi Elazar, son of Rabbi Shimon. He said to the locals: Does that righteous person have a son? They said to him: He has a son who is wayward, and any prostitute who hires herself out to others for two coins hires him for eight, due to his handsomeness. Upon hearing this report, Rabbi Yehuda HaNasi resolved to extricate Rabbi Elazar’s son from his plight. He brought him back with him, ordained him as a rabbi, and gave him over to Rabbi Shimon ben Isi ben Lakonya, the brother of the boy’s mother, to teach him Torah. Each day, the boy would say: I want to go back to my town rather than stay here and study. Rabbi Shimon ben Isi ben Lakonya said to him: They want to make you into a sage, spread a golden cloak over you when you are ordained, and call you by the title Rabbi; and yet you say: I want to go back to my town? The boy said to him: I swear [momei] that this thought of leaving is now abandoned, i.e., I will stay and improve my ways. When the boy matured and became a Torah scholar, he came and sat in the academy of Rabbi Yehuda HaNasi. Rabbi Yehuda HaNasi heard his voice and said: This voice is similar to the voice of Rabbi Elazar, son of Rabbi Shimon. Those who were present said to him: It is his son. Rabbi Yehuda HaNasi read the verse about him (Proverbs 11:30): “The fruit of the righteous is a tree of life; and he that is wise wins souls.” The Talmud explains, with regard to the phrase “the fruit of the righteous,” that this is referring to Rabbi Yose, son of Rabbi Elazar, son of Rabbi Shimon, who was the son of a righteous individual and became a great scholar in his own right. When the verse states: “And he that is wise wins souls,” this refers to Rabbi Shimon ben Isi ben Lakonya, who successfully helped Rabbi Yose reach his potential.

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When Rabbi Yose died, he was brought to his father’s cave for burial. A serpent encircled the entrance of the cave, denying any access. Those present said to it: Serpent, serpent! Open your mouth, so that a son may enter next to his father. The serpent did not open its mouth for them. The people there thought that Rabbi Yose was denied burial alongside his father because this one, Rabbi Elazar, son of Rabbi Shimon, was greater than that one, Rabbi Yose. A Divine Voice emerged and said: It is not because this one is greater than that one; rather, it is because this one, Rabbi Elazar, experienced the suffering of the cave, while that one, i.e., Rabbi Yose, did not experience suffering of the cave. [Rabbi Elazar, son of Rabbi Shimon, suffered with his father for thirteen years in a cave while hiding from the Romans.] (Babylonian Talmud, Bava Metzia 85a; based on translation by Sefaria.org and ArtScroll).

The Son of Rabbi Tarfon Rabbi Tarfon was unusual in that he swore by the life of his children. Thus, he used the expression “May I bury my children if this is not a stricken law which the listener heard but erred” (Oholoth 16:1; see also Babylonian Talmud, Shabbos 116a). This expression is vaguely reminiscent of an expression some use today: “I swear on my mother’s grave.” After Rabbi Tarfon died, Rebbi went to his town and asked the residents: “Did that righteous man, who was accustomed to ‘cutting down’ his children, whenever he took an oath, leave a son?” (Babylonian Talmud, Bava Metzia 85a). Rebbi was afraid that the curse of a sage, even if made conditionally, was so powerful that it may work even when the condition is fulfilled (Babylonian Talmud, Maakos 11a; Berachos 56a). It turned out that Rabbi Tarfon’s children had died and all that was left was a grandson from a daughter. He was so handsome that harlots that “were hired for two [zuz], hired him for eight” to sleep with them. Rebbi got him to repent by offering his daughter in marriage (Babylonian Talmud, Bava Metzia 85a).

Once Rabbi Yehuda HaNasi arrived at the place of Rabbi Tarfon. He said to the townspeople: Does that righteous person, Rabbi Tarfon, who would take an oath by the life of his children, have a son? Rabbi Tarfon was wont to take oaths by the lives of his children (see Oholot 16:1). They

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said to him: He does not have a son, but he has a grandson, a son from his daughter, and every prostitute who is hired for two [zuz] hired him for eight to sleep with them. The townspeople brought Rabbi Tarfon’s grandson before Rabbi Yehuda HaNasi, who said to him: If you repent from your evil ways, I will give you my daughter in marriage. He repented and became a righteous individual. There are those who say that he married Rabbi Yehuda HaNasi’s daughter and subsequently divorced her. There are those who say that he did not marry her at all, so that it would not be said about him: It was for the sake of that woman that this man repented (Babylonian Talmud, Bava Metzia 85a).

Resh Lakish: From Highwayman to Scholar Resh Lakish whose actual name was Rabbi Shimon ben (son of) Lakish appears to have been a scholar who left his studies and became a robber. After he became a baal teshuva and returned to his studies, he became the bar-plugta, the debating partner, of Rabbi Yochanan. Hundreds of arguments about Jewish law between the two are noted in the Talmud so they had a very productive relationship. This is the story of how Resh Lakish became a baal teshuvah. One day R. Yochanan was bathing in the Jordan, when Resh Lakish saw him and leapt into the Jordan after him. R. Yochanan said to him: “Your strength should be for the Torah.” Resh Lakish replied: “Your beauty should be for women.” [Rabbi Yochanan was extremely handsome.] Rabbi Yochanan said: “If you will repent, I will give you my sister in marriage, who is more beautiful than I.” Resh Lakish undertook to repent. He then wished to return and collect his clothing,but could not [The mere decision to accept the yoke of the Torah made him too weak to leap across the Jordan River]. Subsequently, Rabbi Yochanan taught him Scripture and Mishnah, and made him into a great man. [This part of the story takes place many years later.] One day there was a dispute in the study hall with respect to the following. Regarding a sword, knife, dagger, spear, hand-saw, and a scythe — at what stage of their manufacture can they become ritually unclean? At the time of the completion of the production. And when is their production complete? Rabbi Yochanan says: When they are tempered in a furnace. Resh Lakish says: “When they have been polished with water. Said Rabbi Yochanan to Resh Lakish: “A robber understands the tools of his trade.” Resh Lakish replied: “And how have you benefited me? There [as a robber] I was called Master, and here [as a Torah scholar] I am called

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Master.” Rabbi Yochanan said: “I benefitted you by bringing you under the wings of the Divine Presence.” Rabbi Yochanan therefore felt himself deeply hurt. As a result of which Resh Lakish became seriously ill. Rabbi Yochanan’s sister [the wife of Resh Lakish] came and pleaded before him to pray for his recovery. She said: “Forgive him for the sake of my son” Rabbi Yochanan replied quoting a verse (Jeremiah 49:11): “Leave your orphans, I will sustain them.” She said to him: “For the sake of my widowhood then!” Rabbi Yochanan replied (with the end of the same verse): “your widows can depend in me.” Resh Lakish died, and R. Yochanan was plunged into deep grief. The Rabbis said: “Who shall go to bring comfort to his mind? Let R. Elazar b. Pedas go since his scholarship is sharp-minded.” So Rabbi Elazar went and sat before Rabbi Yochanan. For every statement uttered by R. Yochanan, Rabbi Elazar observed: “There is a Baraitha which supports you.” Rabbi Yochanan eventually said in frustration: “Are you like the son of Lakisha [i.e., Resh Lakish]? When I stated a law, the son of Lakisha used to raise twenty-four objections, to which I gave twenty-four answers, which consequently led to a fuller comprehension of the law. You, however, say, ‘A Baraitha has been taught which supports you.’ Do I not already know that I have spoken well?'” Thus he went on rending his garments and weeping: “Where are you, O son of Lakisha, where are you, O son of Lakisha” He screamed thus until he became insane. Thereupon the Rabbis prayed for mercy for him, and he died (Babylonian Talmud, Bava Metzia 84a; Based on translation of Soncino and ArtScroll). The style of arguing which is very popular in the Talmud, i.e., where one’s debating partner tries to refute him rather than support him, is reminiscent of adversarial collaboration made famous by Daniel Kahneman. With adversarial collaboration, the goal is to discover the truth, not win the argument (Kahneman, 2012). A key advantage of adversarial collaboration is that it may eliminate confirmation bias where a researcher may unconsciously or consciously design an experiment in such a way so as to provide support for his/her position (Matzke et al., 2013). This story in the Talmud shows that this system can result in a negative outcome. Rabbi Yochanan may have been too sarcastic in his comment alluding to Resh Lakish’s past (this is actually prohibited by Jewish law). Rabbi Yochanan says in the name of Rabbi Shimon b.

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Yochais that “The wrong you do by means of words [hurting someone’s feelings] is worse than monetary wrongs” (Babylonian Talmud, Bava Metzia 58b). The reason given is that monetary wrongs are subject to restitution, verbal wrongs cannot be “returned.” Rabbi Yochanan’s remark caused Resh Lakish to make a remark that hints at blasphemy and demeans his makeover from robber to scholar. Many commentators believe that Rabbi Yochanan was not being sarcastic and insulting but was actually admitting that Resh Lakish was right and was not insulting him (Rabbi Chananel, Etz Yosef). This explanation is difficult to accept since he did call him a “robber.” Even a remark indicating that he was a “robber” in the past would have been wrong. Resh Lakish’s remark also seems surprising from one so pious. One opinion is that Rabbi Yochanan misunderstood what he said (Etz Yosef). Blau (2016) asserts the following about this story: Rabbi Yochanan instructs us that the ideal chavruta [study partner] is not the person who quickly endorses everything his study partner says. On the contrary! The ideal chavruta challenges one's ideas. This process generates growth in learning. We should add that the same principle applies to other forms of friendship as well. Instead of looking for the friends who will always agree with us, we should seek out those willing to tell us when they think we err on intellectual, ethical or religious grounds. Assuming that the preceding idea reflects the essential theme of the story, we can now understand the harsh exchange. If the ideal study partnership involves argument, then the constant danger lurks that such argument will get out of hand. In the heat of verbal battle, people will say things that they will later regret but can no longer take back. Thus, the very strength of the Rabbi Yochanan - Reish Lakish partnership was the source of its downfall, as they temporarily lost themselves in the passion of Talmudic debate (Blau, 2016).

Finally, the assumption when reading the story is that Resh Lakish was being punished. Perhaps his allotted time on this planet was up and he was going to die anyway. He lived about 75 years (c. 200 CE to c. 275 CE). The person being punished could very well have been Rabbi Yochanan himself.

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The Student, the Tzitzit, and the Harlot The Talmud tells the story of a man who was very scrupulous in the observance of the commandment of tzitzit, of wearing ritual fringes on the four corners of one’s garment. Once he heard that there was a prostitute in a city by the sea whose fee was four hundred gold pieces. He sent her the four hundred gold pieces, and a time was arranged for him. When the day arrived, he went to the door of her house. Her maid went in and told her: “That man who sent you the four hundred pieces of gold has come and sits at the door.” Said she: “Let him enter.” He entered. She had prepared for him seven beds, six of silver and one of gold. They were arranged one above the other, and between each there was a ladder made of silver. The highest bed was the one of gold. She climbed up to the top and lay down naked in the golden bed. Then he too climbed up to sit beside her in the nude. At this moment the tzitziot, the four fringes of his garb, came and slapped him across the face. At this, he broke away and sat down on the ground. She too came down and sat on the ground. Said she to him: “By the Capitol of Rome! I shall not let you be until you tell me what blemish you saw in me.” Said he to her: “I swear I have never seen a woman as beautiful as you, but there is a commandment that God commanded us, and its name is tzitzit. The words in which it is written contain the phrase ‘I am the Eternal your God’ twice, meaning: I am the one who calls to account; I am the one who will reward. Now, the tzitziot appeared to me as if they were four witnesses.” Said she to him: “I shall not let you off until you tell me your name, the name of your city, the name of your rabbi, and the name of the school where you study Tora.” He wrote it all down and placed it into her hand. Then she got up and divided all her property into three parts: A third for the government [so that they would allow her to convert], a third for the poor, and a third she took with her, apart from “that bed linen” (which was included in the division). She proceeded to the study house of R. Hiya and said to him: “Rabbi! Command that I be made a convert.” Said he to her: “My daughter, is it perhaps that one of the students appealed to your eyes?” She took the note that the man had given her from her hand and gave it to R. Hiya. After reading it, he said to her: “Go and take possession of what you have acquired.” The story concludes with this moral: “And so the same bed linen that she once spread out for the man to serve his lust, she now spread out for him in consecrated union. This was the reward for the mitzva of tzitzit in this world. How much in the world to come, who can tell?” (Babylonian Talmud, Menachot 44a; based on translation by Eliezer Berkovits). Eliezer Berkovits (2002) sees many important lessons about sexual ethics in this story. He asserts:

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The story begins with a full recognition of the almost irresistible force of the sexual instinct. The young man is a Talmudic scholar, a pious man. As used to be customary, in addition to observing the commandments of the Tora as befits a student of the Tora, he dedicates himself to the strictest observance of one specific commandment. His sexual desire in this case is not a momentary temptation. The prostitute is extremely expensive, and he has to sacrifice a small fortune in order to get to her. He has to wait for the appointed day, and he has to go on a long journey, for she lives in a city “by the sea.” When he arrives, he has to undergo the indignity of having to sit at her door until he is admitted. None of this deters him. He is like one possessed. It is not accidental to the story that the young man had chosen the commandment of the fringes for especially conscientious observance. For of this commandment the Bible says (Numbers 15:39): “And it shall be unto you for a fringe, that you may look upon it and remember all the commandments of the Eternal, and do them; and that you go not about after your own heart and after your own eyes, after which you used to go astray” (Berkovits, 2002). Berkovits (2002) sees this as a story of a woman longing for personalization and not simply being a sex object.

But now, sitting opposite each other on the ground, he recognizes her as the most beautiful woman he ever saw. He acknowledges her in her full feminine dignity and is able to appreciate her beauty without the eyes of lust. When he first appeared at her door, he was nameless. He was “that man who sent her the four hundred pieces of gold.” That was enough, nothing else mattered. But now she asks him about names: His name, the name of his city, the name of his rabbi, the name of the house of study where he learns Tora – so many names! Having emerged from the wilderness of impersonality, she is longing for personalization: Who are you, where do you come from, who made you what you are, and how was it achieved? As she meets him as a person, she finds herself as one…It is redemption from impersonality. She comes out of it a changed human being. And so, we assume, does he. Finally, his struggles with the heart and the eyes that lead one astray are over. He has gained himself a new heart and he sees with new eyes. Now, the mitzva of tzitzit is fulfilled, not only in ritual observance, but also in recovered personal dignity (Berkovits, 2002). The story ends in a way that demonstrates that “possession” can be seen in two different ways:

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Strangely, as he gives his blessing to their union, the rabbi uses what one might think is most inappropriate language in the situation: “Go and take possession of what you have acquired.” It would seem to us that these words are chosen intentionally to make the point of her transformation. Originally, in her state of impersonality, she wanted possession in its impersonal form. She did not want him, but his gold pieces. But now that the impersonality of their relationship has been redeemed, it is person who takes the place of possession (Berkovits, 2002). Clothing has numerous purposes such as covering up one’s nakedness; protecting one from the elements; identifying one’s gender, status, and religion/nationality. What tzitzit are supposed to do is remind one that there is a higher purpose in life and one is supposed to gaze at them so that “you may remember and perform all My commandments and be holy to your God” (Numbers 15: 40). Adding fringes and a thread of blue wool transforms a garment into a constant reminder. Clothing can also be used to titillate and cause one to engage in lewd acts such as adultery. The same can be said of sexual intercourse and gold. The story demonstrates how an object or human body can be used for sacred or profane purposes. This is why the bed linen play an important role in the story.

Rabbi Chiya bar Ashi and his Wife Disguised as a Prostitute

Whenever Rabbi Chiyya bar Ashi would fall on his face when praying the tachanun [a prayer said even today while covering the face], he would say: “May the Merciful One save us from the Evil Inclination [i.e., sexual transgression].” One day his wife overheard heard him. She said to herself: “Now let us see, it is so many years that he has withdrawn from having relations with me. What reason then for this prayer?” One day, he was studying in his garden. She adorned herself and repeatedly passed back and forth in front of him. He said to her: “Who are you?” She replied: “I am Charuta [a prostitute that was well known to the people living in that town], and have returned today from my travels.” He propositioned her. She said to him: “Bring me that pomegranate from the uppermost branch of the tree.” He jumped up, went, brought it to her, and

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had relations with her [The Talmud does not actually state that he had relations with her but it is strongly implied]. When he came into the house, his wife was firing the oven. He went up and sat in it. She said to him: “What is the meaning of this?” He told her what had happened. She said to him: “It was I pretending to be the prostitute.” He paid no attention to her until she provided proof that it was indeed her [probably the pomegranate]. He said to her: “Nevertheless, I am culpable since my intention was to do something sinful.” He fasted in penance for this sin until he died by that very death [excessive fasting] (Babylonian Talmud, Kiddushin 81b; based on ArtScroll translation). The Talmud discusses whether someone who thought he was committing a sin but did not actually do anything wrong, needs atonement. The conclusion is that a person is considered a sinner – and needs atonement – even for this kind of transgression. This story has other messages. Had Rabbi Chiya b. Ashi had relations with his wife and not said this prayer, he would never have sinned. Abstaining from his wife was not the way to save himself from committing a sexual transgression. Judaism does not ask for ascetism and celibacy. One is supposed to channel one’s energy towards a positive goal. The sexual act between husband and wife is an act of love and a mitzvah. Rabbi Chiya tried to extinguish his sexual desire rather than turn it into something wonderful. It is amazing that Rabbi Chiya’s wife was able to pretend that she was a famous prostitute. It seems that Rabbi Chiya barely knew his own wife. How many wives can fool their husbands by pretending to be someone else? Certainly not wives who have a healthy marriage. Several scholars note that the real tragedy in this story is that the relationship between Rabbi Chiya b. Ashi and his wife was not restored after this incident. This story could have had a happy ending with the rekindling of the romance between Rabbi Chiya and his wife. Feintuch (n.d.) compares this story to the biblical story of Yehuda and Tamar (Genesis 38). In the latter story, Tamar disguises herself as a prostitute and seduces her

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father-in-law, Yehuda. Yehuda thought he was having relations with a prostitute. Tamar had good intentions; she desired children and saw that Yehuda was not keeping his word and giving her Shelah in levirate marriage. Note that fire plays an important role in both stories. Yehuda was ready to burn Tamar alive for her “transgression” of becoming pregnant out of wedlock. Rabbi Chiya b. Ashi was prepared to burn himself alive for his supposed sin. Alongside the similarities, attention should also be paid to the considerable differences that exist between the stories. Firstly, in the story of Yehuda and Tamar, a sin does apparently take place – sexual relations between a father-in-law and daughter-in-law. In the story of R. Chiya b. Ashi, in contrast, there is actually no sin at all. On the other hand, one of the most conspicuous differences is the manner in which the story concludes. The episode involving Yehuda and Tamar has a positive ending: Yehuda acknowledges that Tamar was right and he was wrong, Tamar is delivered from being burned, and their union results in the birth of two children who are ultimately the foundations of the tribe of Yehuda. Among their descendants are David and his dynasty. The story of R. Chiya b. Ashi, in contrast, ends on a sad note (Feintuch, n.d.). Yehuda is considered by the Talmud to be the ultimate baal teshuva (penitent). He goes back to his family and becomes its leader. Rabbi Chiya’s story ends differently:

R. Chiya b. Ashi is horrified by what has happened, and seeks an immediate and radical repair. He sees only his fall, his terrible personal failure that requires atonement, and not the potential for rebuilding. His wife is certain that when she tells him that she was the woman with whom he engaged in relations, not only will he be spared a terrible death, but he will also view her differently, and they will become closer. The information that the woman involved had in fact been his wife could have eased his mind considerably, since it turns out that no sin occurred. This sense of relief could have led to a more constructive view, as in the case of Yehuda. Yehuda ceases to focus on the sin that he turns out to have committed, preferring to focus on building the family and his progeny. R. Chiya b. Ashi, for some reason, reacts differently. Even when his wife manages to convince him that his encounter was indeed with her, he does not accede to her “invitation” to rebuild their bond. He remains focused on his sin, his submission to the evil inclination, and the terrible punishment

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that appears to him as the only possibility for repair and atonement (Feintuch, n.d.).

Rabbi Akiva Little is known about Rabbi Akiva’s life before he was 40. He did have a great hatred for the Talmudic sages when he was an ignoramus. Rabbi Akiva said: When I was an ignoramus I said: Who will give me a Torah scholar so that I will bite him like a donkey? His students said to him: Master, say that you would bite him like a dog! He replied to them: No, a donkey, bites and breaks bones; the dog bites but does not break bones! (Babylonian Talmud, Pesachim 49b). The Talmud states that “the hatred which ignoramuses have for a Torah scholar is greater than the hatred that the nations of the world have for the Jewish people. And the wives of the ignoramuses hate Torah scholars more than the ignoramuses themselves” (Babylonian Talmud, Pesachim 49b). Rabbi Akiva became a different person once he became a scholar.

What were Akiva's beginnings? It is said: Up to the age of forty, he had not yet studied a thing. One time, while standing by the mouth of a well in Lydda, he inquired, "Who hollowed out this stone?" and was told, "Akiva, haven't you read that 'water wears away stone' (Job 14:19)? - it was water falling upon it constantly, day after day." At that, Rabbi Akiva asked himself: Is my mind harder than this stone? I will go and study at least one section of Torah. He went directly to a schoolhouse, and he and his son began reading from a child's tablet. Rabbi Akiva took hold of one end of the tablet, and his son of the other end. The teacher wrote down alef and bet for him, and he learned them; alef to tav, and he learned them; the book of Leviticus, and he learned it. He went on studying until he learned the whole Torah. Then he went and sat before Rabbi Eliezer and Rabbi Joshua. "My masters," he said, "reveal the sense of Mishnah to me." When they told him one halakhah, he went off to reason with himself. This alef, he wondered, what was it written for? That bet - what was it written for? This teaching - what was it uttered for? He kept coming back, kept inquiring of Rabbi Eliezer and Rabbi Joshua, until he reduced his teachers to silence. (Avos D’Rabbi Nosson 4:2; based on translation of Bialik & Ravnitzky, 1992).

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This story demonstrates that persistence pays off even if one starts learning at the age of 40. Rabbi Akiva became one of the greatest scholars of his generation and had 24,000 disciples. Wein (2011) points out that Rabbi Akiva had several strikes against him. He started studying at the age of 40 and also came from an undistinguished lineage:

He did not descend from Jewish aristocracy or nobility (see Babylonian Talmud, Berachos 27a). He came from a family of converts. There is an opinion that his father was a convert. If not his father, then certainly his grandfather was. Not only that, but he descended from the evil general Sisera, who was the persecutor of the Jews at the time of Deborah. The rabbis tell us that the descendants of Sisera, Nebuchadnezzar and even Haman studied Torah and became prominent Jews. In our time also there are descendants of German officers and SS, as well as descendants of Communists, whose found their way to the Jewish people, and even in areas of prominence in the Torah world. … While still illiterate, Akiva became chief shepherd to one of the wealthiest men in Israel, Kalba Savuah (so named because anyone who entered his house hungry like a dog, kalba, went out satiated, savua). Once, he chanced to meet Kalba Savua’s daughter, Rachel, who was so impressed with his character that she consented to marry him — on the condition that he would devote himself to Torah study. When the wealthy father-in-law learned of their marriage he disinherited them, and the couple lived in dire poverty (Babylonian Talmud, Nedarim 50a). However, Rachel continued to believe in him and encouraged him to leave home to study Torah, as was the custom. He left for 12 years and then returned. Before greeting his wife, he overheard her say to a neighbor, “If he wants to go back for another twelve years I would gladly agree to it.” He then returned to his studies for another 12 years. In those 24 years he studied under great men like Rabbi Eliezer ben Horkenus and Rabbi Joshua ben Hannaniah. Even Rabbi Tarfon, whom we meet all the time in the Talmud with Rabbi Akiva, originally was his teacher. Nevertheless, Rabbi Akiva rose to become a colleague with them. He rose because of his great tenacity… because water wears down rock. After 24 years, he returned home with 24,000 students, head of the largest yeshiva in the land of Israel. Although his reputation preceded him, Kalba Savua did not know that the great man coming to town was his son-in-law, Akiva (Wein, 2011)

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Rabbi Akiva’s 24,000 students died in the period between Passover and Shavuos (Babylonian Talmud, Yevamos 62b). This has become a period of semi-mourning. The Talmud provides a reason they were punished: “They all of them died at the same time because they did not treat each other with respect. It is surprising that Rabbi Akiva’s students did not treat each other with respect given that their teacher was famous for teaching: “‘Love your fellow as yourself’ is a cardinal principle in the Torah” (Sifra on verse in Leviticus 19:18). The Talmud says that they all died a cruel death, askera (usually translated as croup or suffocation). One interesting theory is that they were crucified by the Romans and crucifixion causes one to suffocate to death (Kiger, 2015). Some suggest that they joined the army of Bar Kochba since Rabbi Akiva was one of Bar Kochba’s supporters (Lau, 2011: 411). They may not have been actual students, but people inspired by Rabbi Akiva to fight with Bar Kochba. Rabbi Akiva thought that Bar Kochba was the Messiah who would free Israel from Roman persecution. Despite some initial successes, Bar Kochba was unable to defeat the Romans and this third rebellion against the Romans ended in a huge catastrophe for the Jewish people.

Ukvan, Also Known as Nassan Detzutzisa The Talmud discusses some great penitents of their generation: Abba, the father of Yirmiyah bar Abba, and Ukvan, son of Nechemiah the Exilarch. Rabbi Yosef said: And there is another great penitent in our generation. And who is he? He is Ukvan, son of Necḥemiah the Exilarch. And that is the one also known as Nassan Detzutzisa, i.e., from whose head sparks emerged. Rabbi Yosef said: I was once sitting at a Talmudic lecture and I was dozing off. And I saw in a dream how an angel stretched out his hands and received Nassan Detzutzisa, demonstrating that his repentance was accepted (Babylonian Talmud, Shabbos 56b; translation based on Sefaria.org and ArtScroll).

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It seems that Ukvan had become so great because of his penitence, that a heavenly halo shone upon his head whenever he walked down the street. Some commentaries say the sparks emerged when the angel in Rabbi Yosef’s dream grabbed him. Rashi relates the story of Ukvan in Sanhedrin (Babylonian Talmud, Sanhedrin 31b). Mar Ukvan was madly in love with a married woman and even became ill from his unrequited love. One day, the woman needed money desperately and went to Ukvan for a loan. Because of her desperation, she was ready to have sexual relations with Ukvan. Ukvan, however, was able to subdue his intense passion and did not touch the woman. He sent her away in peace and Ukvan was healed from his illness. From then on, every time Ukvan went outside, a divine halo shone upon his head.

Conclusion The Talmud uses many techniques to teach ethics and other valuable lessons; storytelling is one of them. The Talmudic stories are designed to teach us to hear “the silent cry of the afflicted, the lonely and marginal, the poor, the sick and the disempowered, and to respond.” (Sacks, 2005:83). The above stories have an important purpose: They teach us that one should never give up on another human being. Even the most depraved person may repent. Indeed, a core value of Judaism is that repentance works even when a person is dying. The Talmud asks why Rabbi Yehuda HaNasi worked so hard to get people to repent:

And why did Rabbi Yehuda HaNasi exert himself so much to save these wayward sons? The Gemara answers: It is because of that which Rav Yehuda says that Rav says, and some say that which Rabbi Ḥiyya bar Abba says that Rabbi Yoḥanan says, and some say that which Rabbi Shmuel bar Naḥmani says that Rabbi Yonatan says: Anyone who teaches Torah to the son of another merits to sit and study in the heavenly

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academy, as it is stated (Jeremiah 15:19): “Therefore so says the Lord: If you return, and I bring you back, you shall stand before Me.” This verse, which is addressed to Jeremiah, indicates that if he is able to cause the Jewish people to return to God, he himself will be brought to stand before God.And anyone who teaches Torah to the son of an ignoramus achieves such an exalted status that even if the Holy One, Blessed be He, were to issue a harsh decree, He may nullify it for his sake, as it is stated in the continuation of the verse (Jeremiah 19:19): “And if you bring forth the precious out of the worthless, you shall be as My mouth,” i.e., you will be like the mouth of God that can rescind a decree. The Talmud states (Babylonian Talmud, Berachos 34b): “The place where penitents stand, even the completely righteous cannot stand.” This is how the Talmud demonstrates the importance of penitence. The following is a story told of Rabbi Levi Yitzhak of Berdichev, also known as the Berditchever, (1740-1810), one of the most beloved of Chassidic leaders, and known for his great compassion and warmth. Berdichev is a city in the Ukraine. Once, the Berditchever was walking down the street in Berditchev when he bumped into a well-known apostate. This was a man who was recognized for his many sins, and he had the reputation of a lowly goodfor-nothing. To this man’s great astonishment, Rav Levi Yitzchak gave him a warm and hearty greeting. He grabbed the wicked man by the lapels of his coat and cried out, “I am so jealous of you!” Nothing could have surprised the man more. “You, Rebbe?” he said, dumbfounded. “You are jealous of me?” “Yes, I know you have sinned, but our Sages taught that when you repent out of love, your willful transgressions are transformed into merits (Babylonian Talmud, Yoma 86b). Just consider how many merits you will have when you repent!” “Wait a few more days, and you will be even more jealous of me,” the wicked man retorted (intimating that he would sin some more). But the Rebbe’s sincere words and warm demeanor worked their magic, and the man repented. He eventually became one of the most pious, G-d-fearing Tzaddikim in Berditchev (Zwecker, 2016).

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