August 21, 2009
Prostitutes, Rabbis and Teshuvah (Return) -By Rabbi Hyim Shafner
Story #1 (Babylonian Talmud, Minachot 44a)
When he came in she prepared for him seven beds, six of silver and one of gold; and between one bed and the other there were steps of silver, but the last were of gold. She then went up to the top bed and lay down upon it naked. He too went up after her in his desire to sit naked with her, when all of a sudden the four fringes (Tzitzit) of his garment struck him across the face; whereupon he slipped off the bed and sat upon the ground. She also got down from the bed and sat upon the ground and said to him, “I will not leave until you tell me what blemish you saw in me.” He replied, “never have I seen a woman as beautiful as you are; but there is one commandment which God has commanded us, it is called tzizith, and with regard to it the expression “I am the Lord your God” is written twice, signifying, I am He who will exact punishment in the future and I am He who will give reward in the future. The tzizith appeared to me as four witnesses”.
She said, “I will not leave you until you tell me your name, the name of your town, the name of your teacher, the name of your school in which you study the Torah.” He wrote all this down and handed it to her. Thereupon she arose and divided her estate into three parts; one third for the government, one third to be distributed among the poor, and one third she took with her in her hand; the bed clothes, however, she retained. She then came to the Beth Hamidrash (house of study) of Rabbi Chiyya, and said to him, ‘Master, give instructions that they may make me a convert’. ‘My daughter’, he replied; ‘perhaps you have set your eyes on one of my students?’ She thereupon took out the paper and handed it to him. ‘Go’, said he ‘and enjoy your acquisition’…Those very bed-clothes which she had spread for the student for an illicit purpose she now spread out for him lawfully.
Story #2 (Babilonian Talmud, Avodah Zara 17a)
He thereupon went, sat between two mountains and exclaimed: “O, 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, “For the mountains shall depart and the hills be removed!”” He exclaimed: “Heaven and earth, plead for mercy for me! They, too, replied: How shall we pray for you? We stand in need of it ourselves, for it is said, “For the heavens shall vanish away like smoke, and the earth shall wax old like a garment.””… He then pleaded with the Sun and moon and the stars and constellations to plead for mercy on his behalf but they all gave the same answer.
Said Rabbi Eliezer, “Then it depends upon me alone!” Having placed his head between his knees, he wept aloud until his soul departed (he died). Then a bath-kol (voice from heaven) was heard proclaiming: ‘Rabbi Eleazar ben Dordai is destined for the life of the world to come!’ When Rebi heard this story he wept and said: “One person may acquire eternal life after many years, and another person in but an hour!” Rebi also said: Not only are those who repent accepted but they are even called “Rabbi”!”
Questions and Explanation
I would suggest that the difference is in the differing attitude and motivations of the two rabbis with regard to tishuvah. Rabbi Chiyyah’s student repents out of his appreciation for mitzvoth, for holiness. He is able to weigh the infinite value of the spirit (his tzitzit) against the fleeting pleasure of the physical. This well balanced approach brings him to teshuvah without losing himself, and the parts of himself that are of value and can be used for holiness. He will be able to elevate the physical by his connection to the spiritual, and indeed in the end of the story he truly does this, as the Talmud points out, by marrying the harlot and transforming the bed clothes that were illicit into those of a mitzvah.
In the second story, in contrast, Rabbi Eliezer ben Dordi is only moved to tishuvah when the physical becomes repulsive, only when the harlot, the object of his desire, passes gas, and is thus suddenly stripped of her sensuality and the curtain of his idealization of her and her sensuality is lifted. He does not have the spiritual tools with which to raise the physical and sanctify it, his obsession and desire are gone and he is left alone and empty.
The lesson is an important one for all of us as we engage in the process of tishuvah at this time of year. There are many motivations for teshuvah. Sometimes we feel empty and lost, grasping at straws. Tishuvah can emerge from there but it does not always sanctify one’s life, rather such tishuvah often functions by jettisoning one’s current identity and replacing it with a different life. In contrast one can add holiness to the life one already leads and let the mitzvoth not expunge who we are but sanctify us. The second I think is more organic since it does not demand the severance of one’s self but the sanctification and tweaking thereof.
Much blessing for a New Year that is one not of, not repentance through rejecting who we are, but a “return,” a “tishuvah” to the Godly people that we truly are. Shanah Tovah.
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