Download Rabbi YY's New AppAccess thousands of Rabbi YY's classes - anytime, anywhere!
The Holy Rabbi Who Ate Ham On Yom Kippur
How Teshuva Turns Sinners Into Teachers
- September 28, 2011
- |
- 29 Elul 5771
Rabbi YY Jacobson
85 views
The Holy Rabbi Who Ate Ham On Yom Kippur
How Teshuva Turns Sinners Into Teachers
Rabbi YY Jacobson
- September 28, 2011
What Is Your Opinion?
Here is the question:
What would you say about a guy who forced [choose a name that would talk to your audience] the Baal Shem tov, the Alter Rebbe, the Chafetz Chaim, the Lubavitcher Rebbe, to come to his office on Yom Kippur and watch him slaughter a pig and eat pork! What would you say about this guy and what are his chances to become a “mentch?”
Well, today I am going to talk about such a guy who actually lived.
The Song of Our Constitution
The Portion Haazinu, once of the shortest in the Torah consisting of merely forty-three verses, is one of the most awe-inspiring sections of the Torah.
First of all, its words are proven historical prophecy. It tells the entire Jewish story in sharp and poignant stanzas; the story of the majestic greatness and moral beauty of Torah as well as the story of Jewish rebellion, stubbornness, and tragic downfall, yet eternal hope and dream.
The song of Haazinu continues today, in the halls of the UN, on the soil of Israel, in the streets of New York, Moscow, and London, and in our own shul right here. As the song of our constitution, history and destiny rolled into a minimum amount of verses, it is not surprising that Jewish children throughout the ages were encouraged by their teachers in their schools to memorize this portion.
There is, furthermore, an astonishing Jewish tradition which claims—without exaggeration—as follows: “All mitzvos and all events in the world are somehow included in the portion of Haazinu.”
Now considering that the Portion is all of 43 verses, this is a remarkable claim. And it is this claim which inspired a deeply tragic and moving story, that unfolded in 13th century Spain.
But before the story, some background is necessary.
Jews in Medieval Spain
One of the most remarkable Jewish figures living in Spain in the Middle Ages was the Ramban, Rabbi Moshe ben Nachman (1194—1270), known in English as Nachmanides. Born in Girona, Spain, he was a leading medieval Jewish scholar, rabbi, philosopher, physician, kabbalist, biblical & Talmudic commentator. His extraordinary works are still studied today in depth throughout the Torah world.
Nachmanides lived in Christian Spain at a time of extreme tension and friction between the ruling Christianity authorities and Judaism. (Spain then was divided, and part of it was controlled by liberal and enlightened Muslims known as the Moors, and part by the far more fanatical Christians. Interestingly, for the most part, the Jews under Moslem sovereignty fared much better than under the Christians, and enjoyed a Golden Age in Spain, although there were radical Muslim sects such as the Almohades, who massacred Jews as well).
Nachmanides, first as rabbi of Girona and later as chief rabbi of Catalonia, seems to have led a largely untroubled life. When well advanced in years, however, his life was interrupted by an event which made him leave his family and his country and wander in foreign lands. This was the religious disputation in which he was called upon to defend his faith, which occurred in 1263.
The debate was initiated by an apostate rabbinic Jew, Pablo Christiani. Pablo was born to a pious Jewish family, his name was Saul, he was a student of Rabbi Eliezer of Tarascon. Later he converted to Christianity and made it his life mission to force Jews into conversion.
These staged debates were a common occurrence. The Church would influence the King to force the Jews into debating the validity of Judaism, the Christian claims about the Messiah and the prophecies related to it, and various Talmudic texts which supposedly degraded Christianity. Unfortunately, as in the case of the Ramban, it was always a lose-lose situation. If they won the debate decisively, as did Nachmanides, they were punished for their disrespect of Christianity, and if they were taken to have lost, they were forced to convert.
In addition to all of this, there were many Jews who due to insane pressure and the realization of great opportunity, converted, and then in their own self-hatred, used their Jewish education to attempt to prove the offences of Judaism, and persecute their own brethren. It is a tragic fact that so many times in our history, our greatest enemies have risen from within our own ranks. Today as well, the greatest and most misguided critics of Israel, are all too often Jewish.
This was the story of Pablo Christiani. He persuaded King James of Aragon to summon Ramban to a grand debate. Pablo assured the King that he would prove the truth of Christianity from the Talmud and other rabbinical writings. Ramban answered the order of the King, but asked that complete freedom of speech should be granted. For four days (July 20–24, 1263) he debated with Pablo Christiani in the presence of the King, the court, and many churchmen.
At one point, the Ramban made this comment, quite humorous and cynical, about the Christian belief that its Jewish founder was god:
"... It seems most strange that the Creator of Heaven and Earth resorted to the womb of a certain Jewish lady, grew there for nine months and was born as an infant, and afterwards grew up and was betrayed into the hands of his enemies who sentenced him to death and executed him, and that afterwards... he came to life and returned to his original place. The mind of a Jew, or any other person, simply cannot tolerate these assertions. You have listened all your life to the priests who have filled your brain and the marrow of your bones with this doctrine, and it has settled into you because of that accustomed habit. I would argue that if you were hearing these ideas for the first time, now, as a grown adult, you would never accept them."
He noted that questions of the Messiah are of less dogmatic importance to Jews than most Christians imagine. The reason given by him for this bold statement is that it is more meritorious for the Jews to observe the precepts under a Christian ruler, while in exile and suffering humiliation and abuse, than under the rule of the Messiah, when every one would perforce act in accordance with the Law.
As the disputation turned in favor of Nachmanides, the Jews of Barcelona, fearing the resentment of the Dominicans, entreated him to discontinue; but the King, whom Nachmanides had acquainted with the apprehensions of the Jews, desired him to proceed. The controversy was therefore resumed, and concluded in a complete victory for Nachmanides, who was dismissed by the King with a gift of three hundred gold pieces as a mark of his respect. The King remarked that he had never encountered a man who, while yet being wrong, argued so well for his position….
The Christians nevertheless, claimed the victory, and Nachmanides felt obligated to publish the text of the debates. Thanks to that we have today the full text of the debate. From this publication Pablo selected certain passages which he construed as blasphemies against Christianity. A capital charge was then instituted. The King sentenced Ramban to exile for two years and his pamphlet was condemned to be burned.
As a result of this punishment, Ramban moved to Israel where he passed away three years later, but not before re-founding the Jewish community in Jerusalem and building a shul in the Old City that bears his name and continued to function for over 700 years until the Jews were thrown out of the old city by the Arabs in 1948.
The Story of Avner
This is the background to appreciate the following story connected to this week’s Torah portion. [1]
Nachmanides himself had a student, who tragically became an apostate, whose name was Avner.
Avner, as did many of these converts, rose to great power and wealth after his conversion. One Yom Kippur, he summoned his teacher, Nachmanides, to visit him in his home. Naturally this was not a choice; it was an invitation that could not be refused. Then, on the holiest day of the year, in Nachmanides’ presence, this Avner character personally slaughtered a pig, roasted it, and ate it, while forcing his teacher to witness his sacrilege.
As if that audacity did not suffice, he then turned and asked his old master, the Ramban, how many times he had just committed a sin deserving of a heavenly death penalty in Torah (known as “kares.”) Nachmanides replied 4. Avner began to argue that it was 5![2]
Imagine the chutzpah of a man: He summons on Yom Kippur one of the holiest Jews of the time, has him watch him kill and eat a pig, and then is arguing with him on fine Talmudic ideas concerning how many times he committed a severe sin!
Yet, a sharp look from Nahmanides silenced him. Apparently he still retained some vestige of respect for his venerated teacher.
Afterwards, the Ramban asked him: “Why did you do this? What led you to apostasy?”
Avner replied: “You taught us that there is a tradition that every single reality and event in the world can be found in the portion of Haazinu. It is 43 verses, and obviously, that is ridiculous and false, and I could not accept that. Just as that is false, so too, I concluded, is the rest of what you taught me.”
The Ramban said: “I still stand by that claim! Ask me anything you wish!”
He challenged the Ramban: “Show me where my name is to be found in the portion”
The Ramban replied, “You have asked well, and I take the responsibility to reply.” He then went to the corner of the room and prayed briefly. He then returned and said:
It is written in verse 32:26:
אָמַרְתִּי אַפְאֵיהֶם אַשְׁבִּיתָה מֵאֱנוֹשׁ זִכְרָם.
I said that I would make an end of them, eradicate their remembrance from mankind.
Now, the Torah can be read, studied and interpreted on many levels and layers, and in different formulations and patterns. One was of interpreting Torah is by discovering various patterns. This I what the Ramban suggested in this case:
If you take the third letter of each word of this world, it spells, ר' אבנר, R’ AVNER. “This is you in the Parsha!”
Avner was shocked and shaken to his core. He broke down and his world crumbled. In an instant, all of his skepticism, his cynicism, his hatred, his resentment disintegrated, and the terribly mistake he had made loomed over him, and threatened to choke him.
That Yom Kippur, in that solitary moment, he too reached a state of true repentance, and trembling, regretted the horrific crimes he had committed against his fellow Jews, and against G-d.
He began to cry and begged the Ramban for a rectification. “How can I atone, how can I repent for the things that I have done?”
The Ramban told him: “You have just heard your verse in the Torah!” and with that he turned and left.
Avner boarded a ship alone, and without oars or a captain, he set sail, and was never heard from again. No one knows where, when, or if he ever disembarked from that ship… He fulfilled in himself that verse in this week’s portion which carries his name:
“I said that I would make an end of them, eradicate their remembrance from mankind.”
The Rebbe on Avner
Exactly 30 years ago, at a gathering on Shabbos Haazenu 1981, the Lubavitcher Rebbe shared this story with the audience. The Rebbe related that his teacher told him this story as a child in cheder (school) when they studied Parshat Haazinu. Around 75 years later, he expounded on this story to thousands of his disciples, revealing new layers of depth in this moving episode.[3]
The Lubavitcher Rebbe picked up on a detail that everyone else had managed to miss. This is so characteristic of the Rebbe and his inimitable ability to bring out for the good and holiness in every Jew, even those that seem so far alienated.
The Rebbe said:
“Look carefully how the Torah mentioned this man’s name. He is recorded in the Torah, not as Avner, but as Reb Avner! The Torah doesn’t just record his name, it gives him the honorary title of Reb! (Reb is a title of honor and Jewish prestige, akin to Rabbi). The Torah itself records one of the most infamous heretics in history, a man who betrayed his people and abused his power, who forced the saint of the generation to watch him eat ham on Yom Kippur, not just as Avner, but as Reb Avner!
But why? How did this criminal apostate become suddenly a “Rabbi” in Torah?!
The Story of Reb Elazar ben Durdaya
For this the Rebbe focused our attention to another episode in the Talmud:[4]
אמרו עליו על ר"א בן דורדיא שלא הניח זונה אחת בעולם שלא בא עליה. פעם אחת שמע שיש זונה אחת בכרכי הים והיתה נוטלת כיס דינרין בשכרה נטל כיס דינרין והלך ועבר עליה שבעה נהרות. בשעת הרגל דבר הפיחה אמרה כשם שהפיחה זו אינה חוזרת למקומה כך אלעזר בן דורדיא אין מקבלין אותו בתשובה. הלך וישב בין שני הרים וגבעות אמר הרים וגבעות בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו נד, י) כי ההרים ימושו והגבעות תמוטינה אמר שמים וארץ בקשו עלי רחמים אמרו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו נא, ו) כי שמים כעשן נמלחו והארץ כבגד תבלה אמר חמה ולבנה בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו כד, כג) וחפרה הלבנה ובושה החמה אמר כוכבים ומזלות בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו לד, ד) ונמקו כל צבא השמים.
אמר אין הדבר תלוי אלא בי הניח ראשו בין ברכיו וגעה בבכיה עד שיצתה נשמתו. יצתה בת קול ואמרה ר"א בן דורדיא מזומן לחיי העולם הבא.. בכה רבי ואמר יש קונה עולמו בכמה שנים ויש קונה עולמו בשעה אחת ואמר רבי לא דיין לבעלי תשובה שמקבלין אותן אלא שקורין אותן רבי.
There was a man, Elazar ben Durdaya, who strayed from the path of Jewish life, and became addicted to the allurements of lust and passion. “There was not a single harlot in the world with him he did not have relations.” One day he heard about a particularly appealing harlot who took a lot of money for her services. He traveled seven rivers to reach her, he paid her the money in lieu of relations with her. In the midst of intimacy, she let out air. She remarked, “Just as this air is lost forever, so Elazar ben Durdaya is lost forever. He can never repent.”
And, go figure, this remark of the harlot touched him to his core! It’s ironic: all the sermons in the world, all the education, never did it. Yet hearing from this promiscuous slut that even she thought he was an eternal loser, this did him in! [5]
In his earnest desire to repent, Elazar ben Durdaya sought external help, and he called out, "Mountains and hills, ask mercy for me."
"Ask mercy for you? We must ask mercy for ourselves."
"Heaven and earth, ask mercy for me."
"Ask mercy for you? We must ask for ourselves."
"Sun and moon, ask mercy for me."
"Ask mercy for you? We must ask mercy for ourselves."
"Stars and planets, ask mercy for me."
"Ask mercy for you? We must ask mercy for ourselves."
Elazar then declared: "Ein hadavar talu ela bi," “It all depends on me — the responsibility is totally mine!" He placed his head between his knees and wept and wept and wept, until he expired while crying, A voice emerged from heaven and declared, "Reb Elazar ben Durdaya is worthy of Eternal Life in the next world."
Rabbi Judah the Prince, editor of the Mishna, heard the story and began to weep. “Not only does heaven accept people who repent, but they are even called ‘Rebbe’!
Here again, just as in the case of Reb Avner, the title “Reb” was conferred on a man who spent his entire life in sin and promiscuity, yet at the end, returned to G-d.
You see, “Reb,” like “Rabbi,” means a teacher. These two figures, Elazer ben Durdaya and Avner have become teachers to the entire Jewish nation. Albeit they spent their life in terrible sin, their ultimate end has inspired scores of generations with the lesson that we can always return and make mends. Even if we degraded ourselves to the point of flatulence, you can rise up again and touch the heavens!
What it takes some people twenty years—of diligent study and erudition till they can become great rabbis, these two people achieved within a few moments through their courage to undergo a complete transformation. In that, they have become role models, teaching us one of the most important lessons in life. Teshuva turns sinners into teachers.
The Future
Yet, the Rebbe added, in the case of Avner there is something even deeper:
You see, Elazar ben Durdaya is called “Reb” after he repented. The voice from heaven was sounded after his passing. Avner, in contrast, is referred to as “Reb” in the verse of Haazenu thousands of years before his repentance. Since the Torah knew that in the FUTURE he will repent, therefore the Torah confers upon him a title of honor, “Reb” even before he actually transforms himself.
The Football Game
Rabbi Abraham Twerski tells the story of a recovering addict that explained why she had succeeded in her recovery program of giving over her addiction to G-d. She explained that she is a devout football fan who never misses watching her team play. She is either there or finds some way to see it. One weekend she had to be away, so she asked her friend to tape the game for her. Upon returning, the friend handed her the tape and said, "By the way, your team won."
Later that day, she watched the game in horror as she saw her team behind by twenty points at halftime. Under all circumstances, at this point, she would normally have been a nervous wreck, looking for different ways to assuage her nerves. This time, however, she was perfectly calm, because she knew the outcome of the game; her team had won. This taught her about all of life, that surrendering to G-d and knowing that all would be good at the end, removes from you the worry and anxiety.
[1] The story is brought in Seder Hadoros (by Rabbi Yechiel Halperin) and more briefly in Emek HaMelech (by Rabbi Naftali Hertz Bachrach, Germany, 17th Century)..
Here is the text of the Seder Hadoros and Eimek Hamelech:
סדר הדורות ד' אלפים תתקנ"ד:
קיבלתי שהיה לרמב"ן תלמיד אחד ר' אבנר היה שמו, ונעשה מומר, ומזלו גרם שעלה למעלה, ויהי נורא בכל הארץ. אחרי הימים ביום כיפור שלח והביא לפניו את הרמב"ן רבו, ובפניו הרג בעצמו חזיר אחד וינתחהו ויבשלהו ויאכלהו, ואחר אכלו שאל את הרמב"ן על כמה כריתות עבר, והשיב הרב שהיו ד', והוא אמר שהיו ה'. והיה רוצה לחלוק עם רבו, והרב נתן עיניו בו דרך כעס, ויאלם האיש, כי עדיין נשאר עליו מעט יראה מאת רבו.
ולבסוף שאל הרב מי הביאו אל ההמרה, והשיב כי בפעם א' שמע שדרש בפ' האזינו שבפ' ההיא כלולים כל המצוות והדברים שבעולם, ולהיות אצלו זה מן הנמנע, נהפך לאיש אחר.
ויען הרב ואמר: עדיין אני אומר זה ושאל מה שתרצה.
ויתמה האיש מאד, ויאמר לו אם כן הוא, הראני נא אם תמצא שמי כתוב שם. ויאמר הרמב"ן כן דברת מידי תבקשנו.
ותיכף הלך לו בקרן זוית ויתפלל, ויבא בפיו "אמרתי אפאיהם אשביתה מאנוש זכרם", כי אות שלישי של כל תיבה יש שם האיש שהיה ר' אבנר.
וכששמע הדבר הזה נפלו פניו, וישאל לרבו אם יש תרופה למכתו. ויאמר הרב אתה שמעת דברי הפ'. ויל הרב לדרכו.
ותיכף לקח האיש ספינה בלי מלח ומשוט, ויכנס בה, וילך באשר הוליכו הרוח, ולא נודע ממנו מאומה.
עמק המלך שער ראשון (שעשושי המלך) פרק ד:
ואין לך אדם מישראל אשר שמו אינו יוצא מתורתנו הקדושה, הן בפירוש, או על דרך גימטריא, או על ידי חילוף ותמורה.
ומצינו להחכם השלם הרמב"ן ז"ל, שהיה לו תלמיד אחד שהיה אוכל חזיר והלך אחרי תאות לבו ושאל אותו מה יהיה אחריתו? והשיב לו הפסוק הזה אמרתי אפאיהם אשביתה מאנוש זכרם, שאותיות שלישיות שלו הוא ר' אבנר, שמו של התלמיד הזה ואחריתו עדי אובד.
נמצא שאפילו הרשעים מוזכרים בתורה לפי מעשיהם. ואמרו רז"ל המן מן התורה מנין וכו'. ואומר מורינו ורבנו האר"י זלה"ה, כשמלים כל תינוק מישראל קוראים לו שם, ולאו כאקראי בעלמא הוא, אלא הקב"ה יזמינו בפי אביו, וכך נרשם תיכף בכסא הכבוד...
[2] Slaughtering, roasting, and eating on Yom Kippur, are all prohibition which carry the penalty of kares. Eating pig is not a chiyuv kareis, but perhaps he also kindled the fire which is. What was logic behind Avner’s claim and what was the nature of the argument I am not sure. If anyone has any idea, please email us.
[3] Sichas Parshas Haazinu 5742. The Rebbe also mentioned that even though the Sefardim reject the Kabbalistic work of Emek Hamelech (as he was not a student of Rabbi Chaim Vital, but of Rabbi Yisroel Srug), the Madid Mezrich testified to its authenticity and the Tzemach Tzedek quotes it and explains concepts in Chassidus based on it. Also the works of the Seder Hadoros are discussed in Chasidus.
[4] Avoda Zarah 17a
[5] See Maamar Veshavti Besholom 5670
- Comment
Class Summary:
When he was a child in school, his teacher shared with him an amazing story. Around 75 years later, he expounded on this story to thousands of his disciples, revealing new layers of depth in this moving story.
In 1981, Shabbos Haazenu, the Lubavitcher Rebbe told the story of “Reb Avner,” the man who forces his venerated master the Ramban to watch him slaughter a pig and eat it on Yom Kippur.
The sermon takes us on a journey into the life of Spanish Jewry in the 13th century and to the horrible debates between the Jews and the Christians. It tells the story of one Jewish apostate who became a despicable traitor, abusing his people. Yet at the end, decided to transform his life. And the Torah calls him a Rabbi and a teacher.
This sermon, which also tells us about the secret weapon of an addict, teaches us about the ability and the power of teshuva.
What Is Your Opinion?
Here is the question:
What would you say about a guy who forced [choose a name that would talk to your audience] the Baal Shem tov, the Alter Rebbe, the Chafetz Chaim, the Lubavitcher Rebbe, to come to his office on Yom Kippur and watch him slaughter a pig and eat pork! What would you say about this guy and what are his chances to become a “mentch?”
Well, today I am going to talk about such a guy who actually lived.
The Song of Our Constitution
The Portion Haazinu, once of the shortest in the Torah consisting of merely forty-three verses, is one of the most awe-inspiring sections of the Torah.
First of all, its words are proven historical prophecy. It tells the entire Jewish story in sharp and poignant stanzas; the story of the majestic greatness and moral beauty of Torah as well as the story of Jewish rebellion, stubbornness, and tragic downfall, yet eternal hope and dream.
The song of Haazinu continues today, in the halls of the UN, on the soil of Israel, in the streets of New York, Moscow, and London, and in our own shul right here. As the song of our constitution, history and destiny rolled into a minimum amount of verses, it is not surprising that Jewish children throughout the ages were encouraged by their teachers in their schools to memorize this portion.
There is, furthermore, an astonishing Jewish tradition which claims—without exaggeration—as follows: “All mitzvos and all events in the world are somehow included in the portion of Haazinu.”
Now considering that the Portion is all of 43 verses, this is a remarkable claim. And it is this claim which inspired a deeply tragic and moving story, that unfolded in 13th century Spain.
But before the story, some background is necessary.
Jews in Medieval Spain
One of the most remarkable Jewish figures living in Spain in the Middle Ages was the Ramban, Rabbi Moshe ben Nachman (1194—1270), known in English as Nachmanides. Born in Girona, Spain, he was a leading medieval Jewish scholar, rabbi, philosopher, physician, kabbalist, biblical & Talmudic commentator. His extraordinary works are still studied today in depth throughout the Torah world.
Nachmanides lived in Christian Spain at a time of extreme tension and friction between the ruling Christianity authorities and Judaism. (Spain then was divided, and part of it was controlled by liberal and enlightened Muslims known as the Moors, and part by the far more fanatical Christians. Interestingly, for the most part, the Jews under Moslem sovereignty fared much better than under the Christians, and enjoyed a Golden Age in Spain, although there were radical Muslim sects such as the Almohades, who massacred Jews as well).
Nachmanides, first as rabbi of Girona and later as chief rabbi of Catalonia, seems to have led a largely untroubled life. When well advanced in years, however, his life was interrupted by an event which made him leave his family and his country and wander in foreign lands. This was the religious disputation in which he was called upon to defend his faith, which occurred in 1263.
The debate was initiated by an apostate rabbinic Jew, Pablo Christiani. Pablo was born to a pious Jewish family, his name was Saul, he was a student of Rabbi Eliezer of Tarascon. Later he converted to Christianity and made it his life mission to force Jews into conversion.
These staged debates were a common occurrence. The Church would influence the King to force the Jews into debating the validity of Judaism, the Christian claims about the Messiah and the prophecies related to it, and various Talmudic texts which supposedly degraded Christianity. Unfortunately, as in the case of the Ramban, it was always a lose-lose situation. If they won the debate decisively, as did Nachmanides, they were punished for their disrespect of Christianity, and if they were taken to have lost, they were forced to convert.
In addition to all of this, there were many Jews who due to insane pressure and the realization of great opportunity, converted, and then in their own self-hatred, used their Jewish education to attempt to prove the offences of Judaism, and persecute their own brethren. It is a tragic fact that so many times in our history, our greatest enemies have risen from within our own ranks. Today as well, the greatest and most misguided critics of Israel, are all too often Jewish.
This was the story of Pablo Christiani. He persuaded King James of Aragon to summon Ramban to a grand debate. Pablo assured the King that he would prove the truth of Christianity from the Talmud and other rabbinical writings. Ramban answered the order of the King, but asked that complete freedom of speech should be granted. For four days (July 20–24, 1263) he debated with Pablo Christiani in the presence of the King, the court, and many churchmen.
At one point, the Ramban made this comment, quite humorous and cynical, about the Christian belief that its Jewish founder was god:
"... It seems most strange that the Creator of Heaven and Earth resorted to the womb of a certain Jewish lady, grew there for nine months and was born as an infant, and afterwards grew up and was betrayed into the hands of his enemies who sentenced him to death and executed him, and that afterwards... he came to life and returned to his original place. The mind of a Jew, or any other person, simply cannot tolerate these assertions. You have listened all your life to the priests who have filled your brain and the marrow of your bones with this doctrine, and it has settled into you because of that accustomed habit. I would argue that if you were hearing these ideas for the first time, now, as a grown adult, you would never accept them."
He noted that questions of the Messiah are of less dogmatic importance to Jews than most Christians imagine. The reason given by him for this bold statement is that it is more meritorious for the Jews to observe the precepts under a Christian ruler, while in exile and suffering humiliation and abuse, than under the rule of the Messiah, when every one would perforce act in accordance with the Law.
As the disputation turned in favor of Nachmanides, the Jews of Barcelona, fearing the resentment of the Dominicans, entreated him to discontinue; but the King, whom Nachmanides had acquainted with the apprehensions of the Jews, desired him to proceed. The controversy was therefore resumed, and concluded in a complete victory for Nachmanides, who was dismissed by the King with a gift of three hundred gold pieces as a mark of his respect. The King remarked that he had never encountered a man who, while yet being wrong, argued so well for his position….
The Christians nevertheless, claimed the victory, and Nachmanides felt obligated to publish the text of the debates. Thanks to that we have today the full text of the debate. From this publication Pablo selected certain passages which he construed as blasphemies against Christianity. A capital charge was then instituted. The King sentenced Ramban to exile for two years and his pamphlet was condemned to be burned.
As a result of this punishment, Ramban moved to Israel where he passed away three years later, but not before re-founding the Jewish community in Jerusalem and building a shul in the Old City that bears his name and continued to function for over 700 years until the Jews were thrown out of the old city by the Arabs in 1948.
The Story of Avner
This is the background to appreciate the following story connected to this week’s Torah portion. [1]
Nachmanides himself had a student, who tragically became an apostate, whose name was Avner.
Avner, as did many of these converts, rose to great power and wealth after his conversion. One Yom Kippur, he summoned his teacher, Nachmanides, to visit him in his home. Naturally this was not a choice; it was an invitation that could not be refused. Then, on the holiest day of the year, in Nachmanides’ presence, this Avner character personally slaughtered a pig, roasted it, and ate it, while forcing his teacher to witness his sacrilege.
As if that audacity did not suffice, he then turned and asked his old master, the Ramban, how many times he had just committed a sin deserving of a heavenly death penalty in Torah (known as “kares.”) Nachmanides replied 4. Avner began to argue that it was 5![2]
Imagine the chutzpah of a man: He summons on Yom Kippur one of the holiest Jews of the time, has him watch him kill and eat a pig, and then is arguing with him on fine Talmudic ideas concerning how many times he committed a severe sin!
Yet, a sharp look from Nahmanides silenced him. Apparently he still retained some vestige of respect for his venerated teacher.
Afterwards, the Ramban asked him: “Why did you do this? What led you to apostasy?”
Avner replied: “You taught us that there is a tradition that every single reality and event in the world can be found in the portion of Haazinu. It is 43 verses, and obviously, that is ridiculous and false, and I could not accept that. Just as that is false, so too, I concluded, is the rest of what you taught me.”
The Ramban said: “I still stand by that claim! Ask me anything you wish!”
He challenged the Ramban: “Show me where my name is to be found in the portion”
The Ramban replied, “You have asked well, and I take the responsibility to reply.” He then went to the corner of the room and prayed briefly. He then returned and said:
It is written in verse 32:26:
אָמַרְתִּי אַפְאֵיהֶם אַשְׁבִּיתָה מֵאֱנוֹשׁ זִכְרָם.
I said that I would make an end of them, eradicate their remembrance from mankind.
Now, the Torah can be read, studied and interpreted on many levels and layers, and in different formulations and patterns. One was of interpreting Torah is by discovering various patterns. This I what the Ramban suggested in this case:
If you take the third letter of each word of this world, it spells, ר' אבנר, R’ AVNER. “This is you in the Parsha!”
Avner was shocked and shaken to his core. He broke down and his world crumbled. In an instant, all of his skepticism, his cynicism, his hatred, his resentment disintegrated, and the terribly mistake he had made loomed over him, and threatened to choke him.
That Yom Kippur, in that solitary moment, he too reached a state of true repentance, and trembling, regretted the horrific crimes he had committed against his fellow Jews, and against G-d.
He began to cry and begged the Ramban for a rectification. “How can I atone, how can I repent for the things that I have done?”
The Ramban told him: “You have just heard your verse in the Torah!” and with that he turned and left.
Avner boarded a ship alone, and without oars or a captain, he set sail, and was never heard from again. No one knows where, when, or if he ever disembarked from that ship… He fulfilled in himself that verse in this week’s portion which carries his name:
“I said that I would make an end of them, eradicate their remembrance from mankind.”
The Rebbe on Avner
Exactly 30 years ago, at a gathering on Shabbos Haazenu 1981, the Lubavitcher Rebbe shared this story with the audience. The Rebbe related that his teacher told him this story as a child in cheder (school) when they studied Parshat Haazinu. Around 75 years later, he expounded on this story to thousands of his disciples, revealing new layers of depth in this moving episode.[3]
The Lubavitcher Rebbe picked up on a detail that everyone else had managed to miss. This is so characteristic of the Rebbe and his inimitable ability to bring out for the good and holiness in every Jew, even those that seem so far alienated.
The Rebbe said:
“Look carefully how the Torah mentioned this man’s name. He is recorded in the Torah, not as Avner, but as Reb Avner! The Torah doesn’t just record his name, it gives him the honorary title of Reb! (Reb is a title of honor and Jewish prestige, akin to Rabbi). The Torah itself records one of the most infamous heretics in history, a man who betrayed his people and abused his power, who forced the saint of the generation to watch him eat ham on Yom Kippur, not just as Avner, but as Reb Avner!
But why? How did this criminal apostate become suddenly a “Rabbi” in Torah?!
The Story of Reb Elazar ben Durdaya
For this the Rebbe focused our attention to another episode in the Talmud:[4]
אמרו עליו על ר"א בן דורדיא שלא הניח זונה אחת בעולם שלא בא עליה. פעם אחת שמע שיש זונה אחת בכרכי הים והיתה נוטלת כיס דינרין בשכרה נטל כיס דינרין והלך ועבר עליה שבעה נהרות. בשעת הרגל דבר הפיחה אמרה כשם שהפיחה זו אינה חוזרת למקומה כך אלעזר בן דורדיא אין מקבלין אותו בתשובה. הלך וישב בין שני הרים וגבעות אמר הרים וגבעות בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו נד, י) כי ההרים ימושו והגבעות תמוטינה אמר שמים וארץ בקשו עלי רחמים אמרו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו נא, ו) כי שמים כעשן נמלחו והארץ כבגד תבלה אמר חמה ולבנה בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו כד, כג) וחפרה הלבנה ובושה החמה אמר כוכבים ומזלות בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו לד, ד) ונמקו כל צבא השמים.
אמר אין הדבר תלוי אלא בי הניח ראשו בין ברכיו וגעה בבכיה עד שיצתה נשמתו. יצתה בת קול ואמרה ר"א בן דורדיא מזומן לחיי העולם הבא.. בכה רבי ואמר יש קונה עולמו בכמה שנים ויש קונה עולמו בשעה אחת ואמר רבי לא דיין לבעלי תשובה שמקבלין אותן אלא שקורין אותן רבי.
There was a man, Elazar ben Durdaya, who strayed from the path of Jewish life, and became addicted to the allurements of lust and passion. “There was not a single harlot in the world with him he did not have relations.” One day he heard about a particularly appealing harlot who took a lot of money for her services. He traveled seven rivers to reach her, he paid her the money in lieu of relations with her. In the midst of intimacy, she let out air. She remarked, “Just as this air is lost forever, so Elazar ben Durdaya is lost forever. He can never repent.”
And, go figure, this remark of the harlot touched him to his core! It’s ironic: all the sermons in the world, all the education, never did it. Yet hearing from this promiscuous slut that even she thought he was an eternal loser, this did him in! [5]
In his earnest desire to repent, Elazar ben Durdaya sought external help, and he called out, "Mountains and hills, ask mercy for me."
"Ask mercy for you? We must ask mercy for ourselves."
"Heaven and earth, ask mercy for me."
"Ask mercy for you? We must ask for ourselves."
"Sun and moon, ask mercy for me."
"Ask mercy for you? We must ask mercy for ourselves."
"Stars and planets, ask mercy for me."
"Ask mercy for you? We must ask mercy for ourselves."
Elazar then declared: "Ein hadavar talu ela bi," “It all depends on me — the responsibility is totally mine!" He placed his head between his knees and wept and wept and wept, until he expired while crying, A voice emerged from heaven and declared, "Reb Elazar ben Durdaya is worthy of Eternal Life in the next world."
Rabbi Judah the Prince, editor of the Mishna, heard the story and began to weep. “Not only does heaven accept people who repent, but they are even called ‘Rebbe’!
Here again, just as in the case of Reb Avner, the title “Reb” was conferred on a man who spent his entire life in sin and promiscuity, yet at the end, returned to G-d.
You see, “Reb,” like “Rabbi,” means a teacher. These two figures, Elazer ben Durdaya and Avner have become teachers to the entire Jewish nation. Albeit they spent their life in terrible sin, their ultimate end has inspired scores of generations with the lesson that we can always return and make mends. Even if we degraded ourselves to the point of flatulence, you can rise up again and touch the heavens!
What it takes some people twenty years—of diligent study and erudition till they can become great rabbis, these two people achieved within a few moments through their courage to undergo a complete transformation. In that, they have become role models, teaching us one of the most important lessons in life. Teshuva turns sinners into teachers.
The Future
Yet, the Rebbe added, in the case of Avner there is something even deeper:
You see, Elazar ben Durdaya is called “Reb” after he repented. The voice from heaven was sounded after his passing. Avner, in contrast, is referred to as “Reb” in the verse of Haazenu thousands of years before his repentance. Since the Torah knew that in the FUTURE he will repent, therefore the Torah confers upon him a title of honor, “Reb” even before he actually transforms himself.
The Football Game
Rabbi Abraham Twerski tells the story of a recovering addict that explained why she had succeeded in her recovery program of giving over her addiction to G-d. She explained that she is a devout football fan who never misses watching her team play. She is either there or finds some way to see it. One weekend she had to be away, so she asked her friend to tape the game for her. Upon returning, the friend handed her the tape and said, "By the way, your team won."
Later that day, she watched the game in horror as she saw her team behind by twenty points at halftime. Under all circumstances, at this point, she would normally have been a nervous wreck, looking for different ways to assuage her nerves. This time, however, she was perfectly calm, because she knew the outcome of the game; her team had won. This taught her about all of life, that surrendering to G-d and knowing that all would be good at the end, removes from you the worry and anxiety.
[1] The story is brought in Seder Hadoros (by Rabbi Yechiel Halperin) and more briefly in Emek HaMelech (by Rabbi Naftali Hertz Bachrach, Germany, 17th Century)..
Here is the text of the Seder Hadoros and Eimek Hamelech:
סדר הדורות ד' אלפים תתקנ"ד:
קיבלתי שהיה לרמב"ן תלמיד אחד ר' אבנר היה שמו, ונעשה מומר, ומזלו גרם שעלה למעלה, ויהי נורא בכל הארץ. אחרי הימים ביום כיפור שלח והביא לפניו את הרמב"ן רבו, ובפניו הרג בעצמו חזיר אחד וינתחהו ויבשלהו ויאכלהו, ואחר אכלו שאל את הרמב"ן על כמה כריתות עבר, והשיב הרב שהיו ד', והוא אמר שהיו ה'. והיה רוצה לחלוק עם רבו, והרב נתן עיניו בו דרך כעס, ויאלם האיש, כי עדיין נשאר עליו מעט יראה מאת רבו.
ולבסוף שאל הרב מי הביאו אל ההמרה, והשיב כי בפעם א' שמע שדרש בפ' האזינו שבפ' ההיא כלולים כל המצוות והדברים שבעולם, ולהיות אצלו זה מן הנמנע, נהפך לאיש אחר.
ויען הרב ואמר: עדיין אני אומר זה ושאל מה שתרצה.
ויתמה האיש מאד, ויאמר לו אם כן הוא, הראני נא אם תמצא שמי כתוב שם. ויאמר הרמב"ן כן דברת מידי תבקשנו.
ותיכף הלך לו בקרן זוית ויתפלל, ויבא בפיו "אמרתי אפאיהם אשביתה מאנוש זכרם", כי אות שלישי של כל תיבה יש שם האיש שהיה ר' אבנר.
וכששמע הדבר הזה נפלו פניו, וישאל לרבו אם יש תרופה למכתו. ויאמר הרב אתה שמעת דברי הפ'. ויל הרב לדרכו.
ותיכף לקח האיש ספינה בלי מלח ומשוט, ויכנס בה, וילך באשר הוליכו הרוח, ולא נודע ממנו מאומה.
עמק המלך שער ראשון (שעשושי המלך) פרק ד:
ואין לך אדם מישראל אשר שמו אינו יוצא מתורתנו הקדושה, הן בפירוש, או על דרך גימטריא, או על ידי חילוף ותמורה.
ומצינו להחכם השלם הרמב"ן ז"ל, שהיה לו תלמיד אחד שהיה אוכל חזיר והלך אחרי תאות לבו ושאל אותו מה יהיה אחריתו? והשיב לו הפסוק הזה אמרתי אפאיהם אשביתה מאנוש זכרם, שאותיות שלישיות שלו הוא ר' אבנר, שמו של התלמיד הזה ואחריתו עדי אובד.
נמצא שאפילו הרשעים מוזכרים בתורה לפי מעשיהם. ואמרו רז"ל המן מן התורה מנין וכו'. ואומר מורינו ורבנו האר"י זלה"ה, כשמלים כל תינוק מישראל קוראים לו שם, ולאו כאקראי בעלמא הוא, אלא הקב"ה יזמינו בפי אביו, וכך נרשם תיכף בכסא הכבוד...
[2] Slaughtering, roasting, and eating on Yom Kippur, are all prohibition which carry the penalty of kares. Eating pig is not a chiyuv kareis, but perhaps he also kindled the fire which is. What was logic behind Avner’s claim and what was the nature of the argument I am not sure. If anyone has any idea, please email us.
[3] Sichas Parshas Haazinu 5742. The Rebbe also mentioned that even though the Sefardim reject the Kabbalistic work of Emek Hamelech (as he was not a student of Rabbi Chaim Vital, but of Rabbi Yisroel Srug), the Madid Mezrich testified to its authenticity and the Tzemach Tzedek quotes it and explains concepts in Chassidus based on it. Also the works of the Seder Hadoros are discussed in Chasidus.
[4] Avoda Zarah 17a
[5] See Maamar Veshavti Besholom 5670
Tags
Categories
Yom Kippur/ Parshas Bo 5772
Rabbi YY Jacobson
- September 28, 2011
- |
- 29 Elul 5771
- |
- 85 views
The Holy Rabbi Who Ate Ham On Yom Kippur
How Teshuva Turns Sinners Into Teachers
Rabbi YY Jacobson
- September 28, 2011
What Is Your Opinion?
Here is the question:
What would you say about a guy who forced [choose a name that would talk to your audience] the Baal Shem tov, the Alter Rebbe, the Chafetz Chaim, the Lubavitcher Rebbe, to come to his office on Yom Kippur and watch him slaughter a pig and eat pork! What would you say about this guy and what are his chances to become a “mentch?”
Well, today I am going to talk about such a guy who actually lived.
The Song of Our Constitution
The Portion Haazinu, once of the shortest in the Torah consisting of merely forty-three verses, is one of the most awe-inspiring sections of the Torah.
First of all, its words are proven historical prophecy. It tells the entire Jewish story in sharp and poignant stanzas; the story of the majestic greatness and moral beauty of Torah as well as the story of Jewish rebellion, stubbornness, and tragic downfall, yet eternal hope and dream.
The song of Haazinu continues today, in the halls of the UN, on the soil of Israel, in the streets of New York, Moscow, and London, and in our own shul right here. As the song of our constitution, history and destiny rolled into a minimum amount of verses, it is not surprising that Jewish children throughout the ages were encouraged by their teachers in their schools to memorize this portion.
There is, furthermore, an astonishing Jewish tradition which claims—without exaggeration—as follows: “All mitzvos and all events in the world are somehow included in the portion of Haazinu.”
Now considering that the Portion is all of 43 verses, this is a remarkable claim. And it is this claim which inspired a deeply tragic and moving story, that unfolded in 13th century Spain.
But before the story, some background is necessary.
Jews in Medieval Spain
One of the most remarkable Jewish figures living in Spain in the Middle Ages was the Ramban, Rabbi Moshe ben Nachman (1194—1270), known in English as Nachmanides. Born in Girona, Spain, he was a leading medieval Jewish scholar, rabbi, philosopher, physician, kabbalist, biblical & Talmudic commentator. His extraordinary works are still studied today in depth throughout the Torah world.
Nachmanides lived in Christian Spain at a time of extreme tension and friction between the ruling Christianity authorities and Judaism. (Spain then was divided, and part of it was controlled by liberal and enlightened Muslims known as the Moors, and part by the far more fanatical Christians. Interestingly, for the most part, the Jews under Moslem sovereignty fared much better than under the Christians, and enjoyed a Golden Age in Spain, although there were radical Muslim sects such as the Almohades, who massacred Jews as well).
Nachmanides, first as rabbi of Girona and later as chief rabbi of Catalonia, seems to have led a largely untroubled life. When well advanced in years, however, his life was interrupted by an event which made him leave his family and his country and wander in foreign lands. This was the religious disputation in which he was called upon to defend his faith, which occurred in 1263.
The debate was initiated by an apostate rabbinic Jew, Pablo Christiani. Pablo was born to a pious Jewish family, his name was Saul, he was a student of Rabbi Eliezer of Tarascon. Later he converted to Christianity and made it his life mission to force Jews into conversion.
These staged debates were a common occurrence. The Church would influence the King to force the Jews into debating the validity of Judaism, the Christian claims about the Messiah and the prophecies related to it, and various Talmudic texts which supposedly degraded Christianity. Unfortunately, as in the case of the Ramban, it was always a lose-lose situation. If they won the debate decisively, as did Nachmanides, they were punished for their disrespect of Christianity, and if they were taken to have lost, they were forced to convert.
In addition to all of this, there were many Jews who due to insane pressure and the realization of great opportunity, converted, and then in their own self-hatred, used their Jewish education to attempt to prove the offences of Judaism, and persecute their own brethren. It is a tragic fact that so many times in our history, our greatest enemies have risen from within our own ranks. Today as well, the greatest and most misguided critics of Israel, are all too often Jewish.
This was the story of Pablo Christiani. He persuaded King James of Aragon to summon Ramban to a grand debate. Pablo assured the King that he would prove the truth of Christianity from the Talmud and other rabbinical writings. Ramban answered the order of the King, but asked that complete freedom of speech should be granted. For four days (July 20–24, 1263) he debated with Pablo Christiani in the presence of the King, the court, and many churchmen.
At one point, the Ramban made this comment, quite humorous and cynical, about the Christian belief that its Jewish founder was god:
"... It seems most strange that the Creator of Heaven and Earth resorted to the womb of a certain Jewish lady, grew there for nine months and was born as an infant, and afterwards grew up and was betrayed into the hands of his enemies who sentenced him to death and executed him, and that afterwards... he came to life and returned to his original place. The mind of a Jew, or any other person, simply cannot tolerate these assertions. You have listened all your life to the priests who have filled your brain and the marrow of your bones with this doctrine, and it has settled into you because of that accustomed habit. I would argue that if you were hearing these ideas for the first time, now, as a grown adult, you would never accept them."
He noted that questions of the Messiah are of less dogmatic importance to Jews than most Christians imagine. The reason given by him for this bold statement is that it is more meritorious for the Jews to observe the precepts under a Christian ruler, while in exile and suffering humiliation and abuse, than under the rule of the Messiah, when every one would perforce act in accordance with the Law.
As the disputation turned in favor of Nachmanides, the Jews of Barcelona, fearing the resentment of the Dominicans, entreated him to discontinue; but the King, whom Nachmanides had acquainted with the apprehensions of the Jews, desired him to proceed. The controversy was therefore resumed, and concluded in a complete victory for Nachmanides, who was dismissed by the King with a gift of three hundred gold pieces as a mark of his respect. The King remarked that he had never encountered a man who, while yet being wrong, argued so well for his position….
The Christians nevertheless, claimed the victory, and Nachmanides felt obligated to publish the text of the debates. Thanks to that we have today the full text of the debate. From this publication Pablo selected certain passages which he construed as blasphemies against Christianity. A capital charge was then instituted. The King sentenced Ramban to exile for two years and his pamphlet was condemned to be burned.
As a result of this punishment, Ramban moved to Israel where he passed away three years later, but not before re-founding the Jewish community in Jerusalem and building a shul in the Old City that bears his name and continued to function for over 700 years until the Jews were thrown out of the old city by the Arabs in 1948.
The Story of Avner
This is the background to appreciate the following story connected to this week’s Torah portion. [1]
Nachmanides himself had a student, who tragically became an apostate, whose name was Avner.
Avner, as did many of these converts, rose to great power and wealth after his conversion. One Yom Kippur, he summoned his teacher, Nachmanides, to visit him in his home. Naturally this was not a choice; it was an invitation that could not be refused. Then, on the holiest day of the year, in Nachmanides’ presence, this Avner character personally slaughtered a pig, roasted it, and ate it, while forcing his teacher to witness his sacrilege.
As if that audacity did not suffice, he then turned and asked his old master, the Ramban, how many times he had just committed a sin deserving of a heavenly death penalty in Torah (known as “kares.”) Nachmanides replied 4. Avner began to argue that it was 5![2]
Imagine the chutzpah of a man: He summons on Yom Kippur one of the holiest Jews of the time, has him watch him kill and eat a pig, and then is arguing with him on fine Talmudic ideas concerning how many times he committed a severe sin!
Yet, a sharp look from Nahmanides silenced him. Apparently he still retained some vestige of respect for his venerated teacher.
Afterwards, the Ramban asked him: “Why did you do this? What led you to apostasy?”
Avner replied: “You taught us that there is a tradition that every single reality and event in the world can be found in the portion of Haazinu. It is 43 verses, and obviously, that is ridiculous and false, and I could not accept that. Just as that is false, so too, I concluded, is the rest of what you taught me.”
The Ramban said: “I still stand by that claim! Ask me anything you wish!”
He challenged the Ramban: “Show me where my name is to be found in the portion”
The Ramban replied, “You have asked well, and I take the responsibility to reply.” He then went to the corner of the room and prayed briefly. He then returned and said:
It is written in verse 32:26:
אָמַרְתִּי אַפְאֵיהֶם אַשְׁבִּיתָה מֵאֱנוֹשׁ זִכְרָם.
I said that I would make an end of them, eradicate their remembrance from mankind.
Now, the Torah can be read, studied and interpreted on many levels and layers, and in different formulations and patterns. One was of interpreting Torah is by discovering various patterns. This I what the Ramban suggested in this case:
If you take the third letter of each word of this world, it spells, ר' אבנר, R’ AVNER. “This is you in the Parsha!”
Avner was shocked and shaken to his core. He broke down and his world crumbled. In an instant, all of his skepticism, his cynicism, his hatred, his resentment disintegrated, and the terribly mistake he had made loomed over him, and threatened to choke him.
That Yom Kippur, in that solitary moment, he too reached a state of true repentance, and trembling, regretted the horrific crimes he had committed against his fellow Jews, and against G-d.
He began to cry and begged the Ramban for a rectification. “How can I atone, how can I repent for the things that I have done?”
The Ramban told him: “You have just heard your verse in the Torah!” and with that he turned and left.
Avner boarded a ship alone, and without oars or a captain, he set sail, and was never heard from again. No one knows where, when, or if he ever disembarked from that ship… He fulfilled in himself that verse in this week’s portion which carries his name:
“I said that I would make an end of them, eradicate their remembrance from mankind.”
The Rebbe on Avner
Exactly 30 years ago, at a gathering on Shabbos Haazenu 1981, the Lubavitcher Rebbe shared this story with the audience. The Rebbe related that his teacher told him this story as a child in cheder (school) when they studied Parshat Haazinu. Around 75 years later, he expounded on this story to thousands of his disciples, revealing new layers of depth in this moving episode.[3]
The Lubavitcher Rebbe picked up on a detail that everyone else had managed to miss. This is so characteristic of the Rebbe and his inimitable ability to bring out for the good and holiness in every Jew, even those that seem so far alienated.
The Rebbe said:
“Look carefully how the Torah mentioned this man’s name. He is recorded in the Torah, not as Avner, but as Reb Avner! The Torah doesn’t just record his name, it gives him the honorary title of Reb! (Reb is a title of honor and Jewish prestige, akin to Rabbi). The Torah itself records one of the most infamous heretics in history, a man who betrayed his people and abused his power, who forced the saint of the generation to watch him eat ham on Yom Kippur, not just as Avner, but as Reb Avner!
But why? How did this criminal apostate become suddenly a “Rabbi” in Torah?!
The Story of Reb Elazar ben Durdaya
For this the Rebbe focused our attention to another episode in the Talmud:[4]
אמרו עליו על ר"א בן דורדיא שלא הניח זונה אחת בעולם שלא בא עליה. פעם אחת שמע שיש זונה אחת בכרכי הים והיתה נוטלת כיס דינרין בשכרה נטל כיס דינרין והלך ועבר עליה שבעה נהרות. בשעת הרגל דבר הפיחה אמרה כשם שהפיחה זו אינה חוזרת למקומה כך אלעזר בן דורדיא אין מקבלין אותו בתשובה. הלך וישב בין שני הרים וגבעות אמר הרים וגבעות בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו נד, י) כי ההרים ימושו והגבעות תמוטינה אמר שמים וארץ בקשו עלי רחמים אמרו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו נא, ו) כי שמים כעשן נמלחו והארץ כבגד תבלה אמר חמה ולבנה בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו כד, כג) וחפרה הלבנה ובושה החמה אמר כוכבים ומזלות בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו לד, ד) ונמקו כל צבא השמים.
אמר אין הדבר תלוי אלא בי הניח ראשו בין ברכיו וגעה בבכיה עד שיצתה נשמתו. יצתה בת קול ואמרה ר"א בן דורדיא מזומן לחיי העולם הבא.. בכה רבי ואמר יש קונה עולמו בכמה שנים ויש קונה עולמו בשעה אחת ואמר רבי לא דיין לבעלי תשובה שמקבלין אותן אלא שקורין אותן רבי.
There was a man, Elazar ben Durdaya, who strayed from the path of Jewish life, and became addicted to the allurements of lust and passion. “There was not a single harlot in the world with him he did not have relations.” One day he heard about a particularly appealing harlot who took a lot of money for her services. He traveled seven rivers to reach her, he paid her the money in lieu of relations with her. In the midst of intimacy, she let out air. She remarked, “Just as this air is lost forever, so Elazar ben Durdaya is lost forever. He can never repent.”
And, go figure, this remark of the harlot touched him to his core! It’s ironic: all the sermons in the world, all the education, never did it. Yet hearing from this promiscuous slut that even she thought he was an eternal loser, this did him in! [5]
In his earnest desire to repent, Elazar ben Durdaya sought external help, and he called out, "Mountains and hills, ask mercy for me."
"Ask mercy for you? We must ask mercy for ourselves."
"Heaven and earth, ask mercy for me."
"Ask mercy for you? We must ask for ourselves."
"Sun and moon, ask mercy for me."
"Ask mercy for you? We must ask mercy for ourselves."
"Stars and planets, ask mercy for me."
"Ask mercy for you? We must ask mercy for ourselves."
Elazar then declared: "Ein hadavar talu ela bi," “It all depends on me — the responsibility is totally mine!" He placed his head between his knees and wept and wept and wept, until he expired while crying, A voice emerged from heaven and declared, "Reb Elazar ben Durdaya is worthy of Eternal Life in the next world."
Rabbi Judah the Prince, editor of the Mishna, heard the story and began to weep. “Not only does heaven accept people who repent, but they are even called ‘Rebbe’!
Here again, just as in the case of Reb Avner, the title “Reb” was conferred on a man who spent his entire life in sin and promiscuity, yet at the end, returned to G-d.
You see, “Reb,” like “Rabbi,” means a teacher. These two figures, Elazer ben Durdaya and Avner have become teachers to the entire Jewish nation. Albeit they spent their life in terrible sin, their ultimate end has inspired scores of generations with the lesson that we can always return and make mends. Even if we degraded ourselves to the point of flatulence, you can rise up again and touch the heavens!
What it takes some people twenty years—of diligent study and erudition till they can become great rabbis, these two people achieved within a few moments through their courage to undergo a complete transformation. In that, they have become role models, teaching us one of the most important lessons in life. Teshuva turns sinners into teachers.
The Future
Yet, the Rebbe added, in the case of Avner there is something even deeper:
You see, Elazar ben Durdaya is called “Reb” after he repented. The voice from heaven was sounded after his passing. Avner, in contrast, is referred to as “Reb” in the verse of Haazenu thousands of years before his repentance. Since the Torah knew that in the FUTURE he will repent, therefore the Torah confers upon him a title of honor, “Reb” even before he actually transforms himself.
The Football Game
Rabbi Abraham Twerski tells the story of a recovering addict that explained why she had succeeded in her recovery program of giving over her addiction to G-d. She explained that she is a devout football fan who never misses watching her team play. She is either there or finds some way to see it. One weekend she had to be away, so she asked her friend to tape the game for her. Upon returning, the friend handed her the tape and said, "By the way, your team won."
Later that day, she watched the game in horror as she saw her team behind by twenty points at halftime. Under all circumstances, at this point, she would normally have been a nervous wreck, looking for different ways to assuage her nerves. This time, however, she was perfectly calm, because she knew the outcome of the game; her team had won. This taught her about all of life, that surrendering to G-d and knowing that all would be good at the end, removes from you the worry and anxiety.
[1] The story is brought in Seder Hadoros (by Rabbi Yechiel Halperin) and more briefly in Emek HaMelech (by Rabbi Naftali Hertz Bachrach, Germany, 17th Century)..
Here is the text of the Seder Hadoros and Eimek Hamelech:
סדר הדורות ד' אלפים תתקנ"ד:
קיבלתי שהיה לרמב"ן תלמיד אחד ר' אבנר היה שמו, ונעשה מומר, ומזלו גרם שעלה למעלה, ויהי נורא בכל הארץ. אחרי הימים ביום כיפור שלח והביא לפניו את הרמב"ן רבו, ובפניו הרג בעצמו חזיר אחד וינתחהו ויבשלהו ויאכלהו, ואחר אכלו שאל את הרמב"ן על כמה כריתות עבר, והשיב הרב שהיו ד', והוא אמר שהיו ה'. והיה רוצה לחלוק עם רבו, והרב נתן עיניו בו דרך כעס, ויאלם האיש, כי עדיין נשאר עליו מעט יראה מאת רבו.
ולבסוף שאל הרב מי הביאו אל ההמרה, והשיב כי בפעם א' שמע שדרש בפ' האזינו שבפ' ההיא כלולים כל המצוות והדברים שבעולם, ולהיות אצלו זה מן הנמנע, נהפך לאיש אחר.
ויען הרב ואמר: עדיין אני אומר זה ושאל מה שתרצה.
ויתמה האיש מאד, ויאמר לו אם כן הוא, הראני נא אם תמצא שמי כתוב שם. ויאמר הרמב"ן כן דברת מידי תבקשנו.
ותיכף הלך לו בקרן זוית ויתפלל, ויבא בפיו "אמרתי אפאיהם אשביתה מאנוש זכרם", כי אות שלישי של כל תיבה יש שם האיש שהיה ר' אבנר.
וכששמע הדבר הזה נפלו פניו, וישאל לרבו אם יש תרופה למכתו. ויאמר הרב אתה שמעת דברי הפ'. ויל הרב לדרכו.
ותיכף לקח האיש ספינה בלי מלח ומשוט, ויכנס בה, וילך באשר הוליכו הרוח, ולא נודע ממנו מאומה.
עמק המלך שער ראשון (שעשושי המלך) פרק ד:
ואין לך אדם מישראל אשר שמו אינו יוצא מתורתנו הקדושה, הן בפירוש, או על דרך גימטריא, או על ידי חילוף ותמורה.
ומצינו להחכם השלם הרמב"ן ז"ל, שהיה לו תלמיד אחד שהיה אוכל חזיר והלך אחרי תאות לבו ושאל אותו מה יהיה אחריתו? והשיב לו הפסוק הזה אמרתי אפאיהם אשביתה מאנוש זכרם, שאותיות שלישיות שלו הוא ר' אבנר, שמו של התלמיד הזה ואחריתו עדי אובד.
נמצא שאפילו הרשעים מוזכרים בתורה לפי מעשיהם. ואמרו רז"ל המן מן התורה מנין וכו'. ואומר מורינו ורבנו האר"י זלה"ה, כשמלים כל תינוק מישראל קוראים לו שם, ולאו כאקראי בעלמא הוא, אלא הקב"ה יזמינו בפי אביו, וכך נרשם תיכף בכסא הכבוד...
[2] Slaughtering, roasting, and eating on Yom Kippur, are all prohibition which carry the penalty of kares. Eating pig is not a chiyuv kareis, but perhaps he also kindled the fire which is. What was logic behind Avner’s claim and what was the nature of the argument I am not sure. If anyone has any idea, please email us.
[3] Sichas Parshas Haazinu 5742. The Rebbe also mentioned that even though the Sefardim reject the Kabbalistic work of Emek Hamelech (as he was not a student of Rabbi Chaim Vital, but of Rabbi Yisroel Srug), the Madid Mezrich testified to its authenticity and the Tzemach Tzedek quotes it and explains concepts in Chassidus based on it. Also the works of the Seder Hadoros are discussed in Chasidus.
[4] Avoda Zarah 17a
[5] See Maamar Veshavti Besholom 5670
- Comment
Class Summary:
When he was a child in school, his teacher shared with him an amazing story. Around 75 years later, he expounded on this story to thousands of his disciples, revealing new layers of depth in this moving story.
In 1981, Shabbos Haazenu, the Lubavitcher Rebbe told the story of “Reb Avner,” the man who forces his venerated master the Ramban to watch him slaughter a pig and eat it on Yom Kippur.
The sermon takes us on a journey into the life of Spanish Jewry in the 13th century and to the horrible debates between the Jews and the Christians. It tells the story of one Jewish apostate who became a despicable traitor, abusing his people. Yet at the end, decided to transform his life. And the Torah calls him a Rabbi and a teacher.
This sermon, which also tells us about the secret weapon of an addict, teaches us about the ability and the power of teshuva.
Please help us continue our work
Sign up to receive latest content by Rabbi YY
Join our WhatsApp Community
Join our WhatsApp Community
Ways to get content by Rabbi YY Jacobson
Connect now
Please leave your comment below!