A Role Reversal
‘Return, O Wayward Sons…’
(Chagigah 15a)
The Gemara relates the unfortunate episode of Elisha b. Abuyah, Rabbi Meir’s teacher, who strayed from the path of Torah and mitzvos and became an incorrigible sinner, after which he was disparagingly referred to as “Acher” (lit. “another”). The Gemara relates that Rabbi Meir continued to discuss Torah topics with Acher and tried to coax him to return to the fold. The Gemara explains that even though, as a rule, a disciple must learn Torah only from a virtuous teacher, Rabbi Meir was an exception since he was an accomplished scholar in his own right and felt capable of absorbing Acher’s Torah teachings while resisting his negative influence.
Two Possible Portions
Acher imparted to Rabbi Meir the following teaching in the name of Rabbi Akiva: For each person entering this world, Hashem creates a portion in Gan Eden and a portion in Gehinnom. One who lives his life righteously is awarded two portions in Gan Eden – his own and that of his wicked counterpart. Conversely, one who leads a wicked life is awarded two portions in Gehinnom – his own and that of his righteous counterpart.
A Free Choice Endowment
The Maharsha (Chiddushei Aggados, Hagigah 15a) explains that this teaching underscores the fundamental doctrine offree will. Even though Hashem knows the future, every person has the ability to lead his life as he chooses, either as a tzaddik or as a rasha. Hashem creates two portions for every person entering the world to demonstrate that each person is endowed with the ability to lead a righteous life and no one can claim that his failings and iniquities are predetermined and that it is beyond his control to change for the better.
Method Of Compensation
Some commentators ask why a righteous person should receive two portions in the World to Come – his own and his fellow’s. The Iyyun Yaakov (Hagigah 15a) explains that a rasha benefits in this world from the bounty Hashem provides in reward for a tzaddik’s good deeds, and conversely a tzaddik suffers from the destruction and deprivation visited upon the world as punishment for a rasha’s wicked behavior. Therefore, it is fitting that a tzaddik receive a rasha’s vacated portion in Gan Eden since he benefited the rasha in this world. Conversely, it is fitting for a rasha to receive a tzaddik’s vacated portion in Gehinnon since he caused the tzaddik to suffer in this world.
A Matter Of Influence
The Beis Halevi (Parashas Noach) explains that a rasha, through his wicked deeds, has a negative influence on others and thus must bear, in Gehinnom, responsibility for the sins of others. On the other hand, a tzaddik who inspires others to behave righteously is credited in Gan Eden for the good deeds of others. The Beis Halevi explains that a rasha is rewarded in this world, rather than in the next, for any good deeds that he has performed (since he performed them mainly because of the influence of a tzaddik). Conversely, a tzaddik is punished for any sins in this world (since he sinned primarily because of the rasha’s influence).