The Secret of Spiritual Clarity: Between This World and the World to Come
Class No. 151 | * Motzaei Shabbos Kodesh Parashas Eikev, the eve of 24 Menachem Av 5758 - A class for the youth organization and 'Sheva Brachos'
An in-depth article on the danger of deriving pleasure from the World to Come in this world, as reflected in the stories of Rabba bar Avuha and Rabbi Shimon ben Chalafta. Through the words of Rabbi Eliyahu Lopian, the profound difference between 'Torah studied in wealth' and 'Torah studied in hardship' is explained, revealing the immense virtue and spiritual integrity of the women of Israel.
The Gemara in Tractate Bava Metzia (114a) tells the story of Rabba bar Avuha, who was desperately poor and met Eliyahu HaNavi (Elijah the Prophet). Eliyahu revealed himself to him specifically in a cemetery. Rabba bar Avuha, who was on a high spiritual level, recognized that this was Eliyahu HaNavi and asked him: "Since you are a Kohen (priest), what are you doing in a cemetery?"
Eliyahu answered him intentionally in order to test him: "I see that you have not studied the Order of Taharos (the Talmudic section dealing with ritual purity), for the graves of gentiles do not impart ritual impurity through an 'ohel' (overhanging roof or canopy), and a Kohen is permitted to stand there as long as he does not touch the body." When Rabba bar Avuha admitted that he had not managed to study Kodashim (Holy Things) and Taharos because he was preoccupied with providing parnassah (livelihood) for his household, Eliyahu HaNavi decided to help him and elevated him to Gan Eden (the Garden of Eden).
In Gan Eden, Eliyahu told him to gather some of the leaves that had fallen from the trees, as every single leaf was worth a vast fortune. Rabba bar Avuha took off his cloak and gathered a multitude of leaves. However, as he was on his way out, he heard a Bas Kol (Heavenly Voice) emerge and say:
"Maan ka'achil l'almeih k'Rabba bar Avuha?" (Who is this that consumes his portion in the World to Come in this world like Rabba bar Avuha?).
Immediately, Rabba bar Avuha understood that it is improper to enjoy the fruits of the World to Come in this world.
The Test of Rabbi Shimon ben Chalafta
This principle of refraining from worldly pleasure at the expense of the World to Come is expressed most powerfully through the integrity and clarity of the wives of the tzaddikim (righteous ones). There is a story about Rabbi Shimon ben Chalafta, who returned to his home on Friday afternoon and saw that there was absolutely nothing in the house—no bread, no wine, and not even a measure of carobs.
He immediately went out of the city to the field, engaged in hisbodedus (secluded personal prayer), and prayed with deep devotion before the Creator of the world. Suddenly, a precious diamond fell to him from heaven. He went to a money changer, pawned the diamond for a few hundred dollars, and bought baskets full of meat, fish, vegetables, and all the delicacies of Shabbos.
When he entered the house with this great abundance, his wife asked him: "Where did this food come from? I swear that I will not eat a single thing until you tell me the truth." After she pleaded with him, he revealed the truth to her: "I went to the field to do hisbodedus, and suddenly a diamond fell to me from heaven."
His wife, with her pure vision, adamantly refused: "I do not want you to bring down diamonds from heaven for me. I am only willing to eat on the condition that you redeem the stone and immediately on Motzaei Shabbos (Saturday night) throw it back to heaven."
Can a Person See His Friend in the World to Come?
In his distress, Rabbi Shimon ben Chalafta went to his teacher, Rabbi Yehuda HaNasi, and told him about his wife's reaction. Rabbi Yehuda HaNasi told him: "Go calm her down. What is she afraid of, that she will lack something in the World to Come? I have millions of palaces in heaven; I will give her a hundred of my own palaces to make up for whatever she will lack."
Rabbi Shimon returned to his home and relayed the Rebbe's words to his wife. But she did not yield and said: "Come with me to your Rav." When they arrived before Rabbi Yehuda HaNasi, the woman presented a decisive argument: "Can a person see his friend in the World to Come? Over there, everyone is entirely on their own, as it is written, 'A man goes to his eternal home,' and it is impossible to fill the World to Come of another person!"
Rabbi Yehuda HaNasi, who was a man of truth, immediately admitted to her that she was right. On Motzaei Shabbos, Rabbi Shimon ben Chalafta stretched out his hand to return the stone, and an angel descended and took it. And our Sages said:
"The final miracle was greater than the first miracle."
Torah of Wealth vs. Torah of Hardship
The question arises: Why couldn't Rabbi Yehuda HaNasi, who was a supreme holy man and the tzaddik of the generation, truly make up their deficit from his own portion in the World to Come? After all, Rebbe (Rabbi Yehuda HaNasi) was on such an immense spiritual level that during his years of suffering, when he would hold back the rains, people would uproot a radish from the ground and the hole would fill with water simply from his great holiness.
Rabbi Eliyahu Lopian explains a tremendous foundation regarding this: There is a difference of heaven and earth between 'Torah studied in wealth' and 'Torah studied in hardship'. A person who studies Torah out of poverty, hardship, and suffering reaches spiritual levels that a wealthy person—as righteous as he may be—will never be able to attain.
The wealthy person learns Torah in comfort and with peace of mind; he does not know the sorrow, fear, and shame of a person who has no money to marry off his children or to bring food for Shabbos. Therefore, even Rabbi Yehudah HaNasi could not reach the spiritual level of Rabbi Shimon ben Chalafta and his wife, who demonstrated self-sacrifice for the Torah out of abject poverty and utter destitution.
An Extra Measure of Understanding Was Given to the Woman
The wife of Rabbi Shimon ben Chalafta understood this secret, and so did the wife of Rabbi Chanina ben Dosa, who refused to accept the golden table leg that descended to them from Heaven.
From here we learn about the tremendous virtue of the women of Israel. The uprightness, the line of thought, and the spiritual clarity that Hashem gave to the woman, surpass those of the man many times over. While a learned man might find various "heterim" (lenient rulings) and pilpulim (complex rationalizations) in order to enjoy this world, the woman possesses an extra measure of understanding and a pure, clear vision that is unwilling to compromise on the perfection of the World to Come.
Part 2 of 3 — Lesson No. 151