Question: I live in a small community where it is sometimes a struggle to get a minyan together. When this occurs on Shabbos, it is extremely upsetting. I am so concerned that I was wondering – may we ask some of the non-observant Jews who live in the neighborhood to join us to complete a minyan?
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Synopsis: In our discussion so far, we cited Exodus (31:16-17) to highlight the source for our Sabbath observance. The verse explains that the Sabbath serves as a sign between G-d and the Jewish people of our uniqueness before G-d. The Gemara (Shabbos 10b) describes Sabbath as a precious present from G-d to the Jewish people. In addition, in Parashat Bereishit (Genesis 2:1-3), we see that Sabbath bears testimony to the Creation since G-d sanctified the day because He abstained from the work of Creation on that day.
We discussed the self-sacrifice that many throughout the generations have exhibited in regard to Sabbath observance. While today there are many laws to protect the Sabbath observer, this was not the case generations ago. Many Jews faced a hard choice: Observe the Sabbath or put bread on your table. Unfortunately, there were many who did not withstand the challenge.
It therefore became de rigueur for Jews to refer to themselves with the appellation “Shomer Shabbat.” They identify themselves as “Sabbath observers” as opposed to “Shomer Torah u’Mitzvot.” Although the observance of the Sabbath is just one aspect of Judaism, it is one that clearly identifies the Jew and is an unmistakable indicator of his or her level of commitment.
We cited two great rabbanim, Rabbi Yaakov Simcha Cohen zt”l and Rabbi Avraham Hecht zt”l, who both exemplified compassion and caring for every Jew – observant or not yet observant.
We then sought to define “Chilul Shabbat b’farhesia” – what might be considered a public Sabbath violator, which Horav Yaakov Etlinger (Altonu, Germany) ruled that such a designation can only come about if no less than ten Jews witness the violation. The view of Horav David Hoffman, rosh yeshiva of the Hildesheimer Yeshiva in 19th-century Germany seemed to be similar. Horav Shlomo Zalman Auerbach went even further and declared that one who withholds from violating any prohibition while before the presence of a rabbi or other important individual cannot be considered as a Sabbath violator.
Last week, we cited the Netziv, who upon hearing rumblings in his community of Volozhin, posted in the main shul that the mitzvah of yishuv Eretz Yisrael involves every Jew, even those not (yet) observant. We also discussed the Kol Nidrei prayer on Yom Kippur and how it clearly means to include observant Jew and non-observant as well, citing the Gemara (Kerisot 6b). We also compared the non-observant to the am she’be’sadot (Rosh Hashana 35a). We concluded with the Mirrer Rosh Hayeshiva Horav Shmuel Berenbaum’s suggestion for any Jew to attain Olam Habah, citing the Gemara (Rosh Hashana 17a), by make sure he puts on tefillin (at least once in his lifetime). We noted as well that our attitude should be such that we seek them out, engage them, and refer to them as “soon to be observant.”
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Answer: Of added relevance to our discussion is that which we find in the halachic compendium Kol Bo (siman 114) who relates the following intriguing story: A certain sage saw a disembodied spirit who was carrying twigs and was in obvious distress. To the sage’s questions, the spirit responded that he had been sentenced to purgatory (Gehinnom) in perpetuity, and that his only salvation depended on his son reciting Kaddish on his behalf. The sage revealed this encounter and the request to the deceased’s son, who proceeded to do as requested. Eventually, the sage encountered the spirit again, who revealed that he was now finally at rest.
This incident is also related, with slight variation, in the Minor Tractate Kallah Rabbati (ch. 2). The sage is identified as the Tanna Rabbi Akiva, and the spirit as a sinner who had left no forbidden act undone. He had also left behind a pregnant wife. Rabbi Akiva inquired and found the woman, who had just given birth to a son. When the child grew up, Rabbi Akiva took him to the synagogue to participate in the prayers of the congregation (and, of course, to recite the Kaddish). In this version, too, the spirit later reappeared and thanked Rabbi Akiva for the peace and tranquility that he had helped him achieve.
Gesher HaChayyim (Vol 1: Chap. 30) lists many other sources where this story is found with minor changes: Tanna D’vei Eliyahu Zuta (ch. 17, end); Midrash Aseret HaDibrot; Midrash Ruth Ha’ne’elam; Zohar Ruth Chadash; Or Zarua (who quotes it in the name of the Zohar Chadash on Parashat Lech Lecha); and the Zohar Chadash on Parashat Acharei Mot (ibid. 376). Gesher HaChayyim notes that it is mentioned by many authorities who dwell in particular on the importance of the congregation’s response to the Kaddish, “Yehei She’meh Rabba…” – May His great Name be blessed forever and ever.
In Midrash Ha’ne’elam (to Parashat Acharei Mot p 81:a-b) we find the story in more detail, from which we now cite: A certain scholar was on his way to the study hall in Turei Kardunita, accompanied by two others, when they came upon a ditch from which smoke was rising, and they heard a man’s voice calling out [in pain], “Woe, woe [vay, vay].” He remarked for sure this must be one of the places of purgatory [Gehinnom].
He later saw in a dream how a certain person was being punished by being thrown into burning fires, fueled with the very wood that he was forced to chop, for his sins – not once but three times a day as well as three times at night. He asked him: “From where do you come?” To which the other answered: “Upper Galilee.” He further inquired: “Did you leave behind a son? He answered: “I left behind a son and I was a butcher, and due to the multitude of transgressions that I committed while I was alive, I am being judged, all due to my mouth, my feet, and my hands. The angel in charge of the burial grounds, all the while that I am being judged, says to me: “Woe is the one who swears to uphold the Torah and swears falsely. Woe to the body that did not ever don tefillin, woe to the hands that engaged in the wasted pleasures of this world, and woe to the feet that went after the wasted pleasures of this world.” When they were administering lashes I [myself] recounted all [the evil] that I engaged in. Then I went forth with the angel in charge of my soul and wrote down all my transgressions. My soul and that angel testified against me as two witnesses, whose testimony as such is sufficient for one to receive the death penalty.”
The Midrash notes: “We see that ultimately it is the person’s own soul that testifies against him.”
When the scholar awoke from his dream he went on his way to Upper Galilee. When he arrived, he inquired there of an individual that he came upon: “Have you seen the young son of the [particular] butcher who died in such and such time?” He replied: “The child about whom you inquire goes to the butcher shop and he is as evil as his father. [Such and such punishment] should come to him, to his father, and to the one who nursed him [his mother].”
Whereupon the scholar set out to the study hall where he found a young child citing his lesson, a verse in Mishlei (Proverbs 2:4-5): “Im t’vakshena cha’kasef v’chamatmonin tach’p’senah, az tovin yirat Hashem v’da’at Elokim timtza” – If you seek it as if it were silver, if you search for it as if it were hidden treasures, then you will understand the fear of Hashem, and discover the knowledge of G-d. (Our sages always found such citations by young children to reveal a hidden message.)
He then set out to the butcher shop, where he found the youth engaged in senseless play with other youths at the butcher shop. He bid him to come with him to the study hall; he then dressed him properly and gave him over to a certain teacher who taught him Torah until he knew (and understood) to read. He then had him read the haftara in the synagogue on the Sabbath and had him pray until he developed fluency. He eventually became so wise and scholarly that he was called Rabbi – master – teacher.
The father of this young child, who was being so harshly judged (and punished) came once again in a dream to that scholar and said: “My master and teacher, as much as you have comforted me, so may you be comforted by the Holy One Blessed Is He. At the moment that my son recites the haftara in the synagogue, they release me from my judgment. When he leads the congregation in prayer and recites the Kaddish, they rip up my harsh judgment completely. And when he acquires the wisdom of the Torah, they give me a portion in Gan Eden. And this is the portion that is [only] given to each and every righteous person, and they raise me up to sit among the righteous. Further, each time he acquires more knowledge to the extent that they call him Rabbi, they crown me with the crown of the righteous. They then feed and give me drink of the Divine Glory. And that is what they say (Berachot 17a), ‘The righteous sit with their crowns upon their heads and enjoy [and benefit from] the Divine Glory.’ And each person [soul] who enjoys the Divine Glory is as if he ate and drank. And all because of you, my master, have I merited all of this honor and distinction.” He further testified: “You have merited your portion because of this [all that you have done]; you have merited a much higher place in both this world and in the World to Come; and [finally] meritorious is one who has left a son [who is worthy] in this world.”
Now just imagine, if our attitude is not to include the non-observant Jew in our prayer service, what effect that has on his departed parent or relative. Not only should you have the non-observant join your minyan, but you should teach them the value of the Kaddish for their dear departed family members’ souls. How could one possibly deprive them of that?
I spoke recently at our monthly RAA/Igud Horabbonim Rosh Chodesh Seudah citing our above discussion. One of our respected members of the Igud, and a close friend of mine, Rabbi Moshe Mandel, Rav of Cong. Beis Mordechai in Flatbush, Brooklyn, interjected with the following story: It was many years ago that a non-religious man came to the synagogue of the Yaaser Rav, Rabbi Yoel Ashkenazi in Flatbush, to say Kaddish. The Yaaser Rav warmly and openly welcomed this non-observant individual to join in the shul’s services. It was not long before this individual became fully observant. Indeed, I remember this great personage, the Yaaser Rav, from the time that my late grandfather Reb Moshe Klass, zt”l, lived on the same block as his shul and chose to daven there. Now you can understand how this Litvak chose to attach himself to a chassidishe shtieble.
In summation, it is not the ignorant who delay the arrival of Mashiach. Rather, it is incumbent upon us that we enlighten them to the word and world of Hashem. Hopefully through this effort, we will merit the coming of Mashiach and the ensuing ingathering of all of our people to a rebuilt Holy Land, speedily in our days.
