רָשָׁע מָה הוּא אוֹמֵר? מָה הָעֲבוֹדָה הַזּאֹת לָכֶם. לָכֶם – וְלֹא לוֹ. וּלְפִי שֶׁהוֹצִיא אֶת עַצְמוֹ מִן הַכְּלָל כָּפַר בְּעִקָּר.
What does the evil [son] say? "'What is this worship to you?' (Exodus 12:26)" 'To you' and not 'to him.' And since he excluded himself from the collective, he denied a principle.
תָּנוּ רַבָּנַן: אַרְבָּעָה נִכְנְסוּ בַּפַּרְדֵּס, וְאֵלּוּ הֵן: בֶּן עַזַּאי, וּבֶן זוֹמָא, אַחֵר, וְרַבִּי עֲקִיבָא. אֲמַר לָהֶם רַבִּי עֲקִיבָא: כְּשֶׁאַתֶּם מַגִּיעִין אֵצֶל אַבְנֵי שַׁיִשׁ טָהוֹר, אַל תֹּאמְרוּ ״מַיִם מַיִם״, מִשּׁוּם שֶׁנֶּאֱמַר: ״דּוֹבֵר שְׁקָרִים לֹא יִכּוֹן לְנֶגֶד עֵינָי״.בֶּן עַזַּאי הֵצִיץ וָמֵת, עָלָיו הַכָּתוּב אוֹמֵר: ״יָקָר בְּעֵינֵי ה׳ הַמָּוְתָה לַחֲסִידָיו״. בֶּן זוֹמָא הֵצִיץ וְנִפְגַּע, וְעָלָיו הַכָּתוּב אוֹמֵר: ״דְּבַשׁ מָצָאתָ אֱכוֹל דַּיֶּיךָּ פֶּן תִּשְׂבָּעֶנּוּ וַהֲקֵאתוֹ״. אַחֵר קִיצֵּץ בִּנְטִיעוֹת. רַבִּי עֲקִיבָא יָצָא בְּשָׁלוֹם.
§ The Sages taught: Four entered the orchard [pardes], i.e., dealt with the loftiest secrets of Torah, and they are as follows: Ben Azzai; and ben Zoma; Aḥer, the other, a name for Elisha ben Avuya; and Rabbi Akiva. Rabbi Akiva, the senior among them, said to them: When, upon your arrival in the upper worlds, you reach pure marble stones, do not say: Water, water, although they appear to be water, because it is stated: “He who speaks falsehood shall not be established before My eyes” (Psalms 101:7).The Gemara proceeds to relate what happened to each of them: Ben Azzai glimpsed at the Divine Presence and died. And with regard to him the verse states: “Precious in the eyes of the Lord is the death of His pious ones” (Psalms 116:15). Ben Zoma glimpsed at the Divine Presence and was harmed, i.e., he lost his mind. And with regard to him the verse states: “Have you found honey? Eat as much as is sufficient for you, lest you become full from it and vomit it” (Proverbs 25:16). Aḥer chopped down the shoots of saplings. In other words, he became a heretic. Rabbi Akiva came out safely.
וְאַחֵר מַאי הוּא? אִיכָּא דְּאָמְרִי: כִּי הַאי גַוְונָא חֲזָא. וְאִיכָּא דְּאָמְרִי: לִישָּׁנָא דְּחוּצְפִּית הַמְתוּרְגְּמָן חֲזָא דַּהֲוָה גָּרַיר לֵיהּ דָּבָר אַחֵר. אֲמַר: פֶּה שֶׁהֵפִיק מַרְגָּלִיּוֹת יְלַחֵךְ עָפָר?! נְפַק חֲטָא.
And what caused Aḥer to sin? There are those who say he saw a case like this, where a son went up to the roof on his father’s command, dispatched the mother bird and fulfilling two mitzvahs, and fell off his ladder and died. It was witnessing this episode that led Elisha ben Avuya astray. But there are those who say that he saw the tongue of Ḥutzpit the disseminator after the latter was executed by the government, thrown in the street, and dragged along by something else, a euphemism for a pig. He said: Shall a mouth that produced pearls lap up dirt? For this reason he went out and sinned.
אחר מאי זמר יווני לא פסק מפומיה אמרו עליו על אחר בשעה שהיה עומד מבית המדרש הרבה ספרי מינין נושרין מחיקו
The Gemara explains: Aḥer, what was his failing? Greek tunes never ceased from his mouth. He would constantly hum Greek songs, even when he was among the Sages. This shows that from the outset he was drawn to gentile culture and beliefs. Similarly, they said about Aḥer: When he would stand after learning in the study hall, many heretical books, which he had been reading, would fall from his lap. Therefore, he was somewhat unsound even when among the Sages.
מַנִּי אַחֵר. אֱלִישַׁע בֵּן אַבּוּיָה. שְׁהָיָה הוֹרֵג רָבֵי תוֹרָה. אָֽמְרִין. כָּל־תַּלְמִיד דַּהֲוָה חֲמִי לֵיהּ מְשֻׁבָּח בְּאוֹרַיְתָא הֲוָה קְטִיל לֵיהּ. וְלֹא עוֹד אֶלָּא דַּהֲוָה עֲלִיל לְבֵית ווַעֲדָא וַהֲוָה חֲמִי טַלָּייָא קוֹמֵי סַפְרָא. וַהֲוָה אֲמַר. מָה אִילֵּין יָֽתְבִין עָֽבְדִין הָכָא. אוּמְנָתֵיהּ דָּהֵן בַּנַּאי. אוּמְנָתֵיהּ דָּהֵן נַגָּר. אוּמְנָתֵיהּ דָּהֵן צַייָד. אוּמְנָתֵיהּ דָּהֵן חַייָט. וְכֵיוָן דַּהֲווֹן שָֽׁמְעִין כֵּן הֲווֹן שָֽׁבְקִין לֵיהּ וְאָֽזְלִין לוֹן. עָלָיו הַכָּתוּב אוֹמֵר אַל־תִּתֵּ֤ן אֶת־פִּ֙יךָ֙ לַֽחֲטִ֣יא אֶת־בְּשָׂרֶ֔ךָ וגו׳. שֶׁחִיבֵּל מַעֲשֶׂה יָדָיו שֶׁלְאוֹתוֹ הָאִישׁ. אוּף בִּשְׁעַת שּׁוּמָדָא הֲווֹן מַטְעֲנִין לוֹן מְטוּלִין. וִהֲווֹן מִתְכַּווְנִין מִיטְעוֹן תְּרֵי חַד מְטוּל. מִשֵּׁם שְׁנַיִם שֶׁעָשׂוּ מְלָאכָה אַחַת. אֲמַר. אַטְעוֹנְנוֹן יְחִידָאִין. אָֽזְלוֹן וְאַטְעוֹנִינוֹן יְחִידָײִן. וְהֲווֹן מִתְכַּווְנִין מִפְרוֹק בְּכַרְמְלִית. שֶׁלֹּא לְהוֹצִיא מֵרְשׁוּת הַיָּחִד לִרְשׁוּת הַרַבִּים. אֲמַר. אַטְעוֹנִינוֹן צְלוֹחִייִן. אָֽזְלוֹן וְאַטְעוֹנִינוֹן צְלוֹחִייִן.
Who is Aḥer? Elisha ben Abuya, who killed the children of Torah. They said, if he saw a student excelling in Torah he killed him. Not only this, but he went to the school house and saw children in front of their Bible teacher. He said, what are these sitting doing here? The profession of this one is builder, the profession of this one is carpenter, the profession of this one is hunter, the profession of this one is tailor. When they heard this, they left him and went away. About him the verse says, do not let your mouth make your flesh sin, etc.; for he destroyed the deeds of himself. Also in the time of religious persecution they made them carry loads. They intended that two together should carry one load, because of two persons who performed one work. He said, make them carry singly. They went and made them carry singly. They intended to unload in karmelit, in order not to carry from a private to a public domain. He said to them, let them carry flasks; they made them carry flasks.
אַחֵר קִיצֵּץ בִּנְטִיעוֹת, עָלָיו הַכָּתוּב אוֹמֵר: ״אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ״. מַאי הִיא? חֲזָא מֶיטַטְרוֹן דְּאִתְיְהִבָא לֵיהּ רְשׁוּתָא לְמֵיתַב לְמִיכְתַּב זַכְווֹתָא דְיִשְׂרָאֵל, אֲמַר: גְּמִירִי דִּלְמַעְלָה לָא הָוֵי לֹא יְשִׁיבָה וְלֹא תַּחֲרוּת, וְלֹא עוֹרֶף וְלֹא עִיפּוּי. שֶׁמָּא, חַס וְשָׁלוֹם, שְׁתֵּי רְשׁוּיוֹת הֵן.אַפְּקוּהּ לְמֶיטַטְרוֹן ומַחְיוּהּ שִׁיתִּין פּוּלְסֵי דְנוּרָא. אֲמַרוּ לֵיהּ: מַאי טַעְמָא כִּי חֲזִיתֵיהּ לָא קַמְתְּ מִקַּמֵּיהּ? אִיתְיְהִיבָא לֵיהּ רְשׁוּתָא לְמִימְחַק זַכְווֹתָא דְאַחֵר. יָצְתָה בַּת קוֹל וְאָמְרָה: ״שׁוּבוּ בָּנִים שׁוֹבָבִים״ — חוּץ מֵאַחֵר.אֲמַר: הוֹאִיל וְאִיטְּרִיד הָהוּא גַּבְרָא מֵהָהוּא עָלְמָא, לִיפּוֹק לִיתְהֲנֵי בְּהַאי עָלְמָא. נְפַק אַחֵר לְתַרְבּוּת רָעָה.
נְפַק, אַשְׁכַּח זוֹנָה תַּבְעַהּ, אֲמַרָה לֵיהּ: וְלָאו אֱלִישָׁע בֶּן אֲבוּיָה אַתְּ? עֲקַר פּוּגְלָא מִמֵּישְׁרָא בְּשַׁבָּת וִיהַב לַהּ, אָמְרָה: אַחֵר הוּא.
שָׁאַל אַחֵר אֶת רַבִּי מֵאִיר לְאַחַר שֶׁיָּצָא לְתַרְבּוּת רָעָה, אֲמַר לֵיהּ: מַאי דִּכְתִיב: ״גַּם אֶת זֶה לְעוּמַּת זֶה עָשָׂה הָאֱלֹקים״? אָמַר לוֹ: כׇּל מַה שֶּׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא, בָּרָא כְּנֶגְדּוֹ. בָּרָא הָרִים — בָּרָא גְּבָעוֹת, בָּרָא יַמִּים — בָּרָא נְהָרוֹת.אָמַר לוֹ: רַבִּי עֲקִיבָא רַבְּךָ לֹא אָמַר כָּךְ, אֶלָּא: בָּרָא צַדִּיקִים בָּרָא רְשָׁעִים, בָּרָא גַּן עֵדֶן בָּרָא גֵּיהִנָּם. כׇּל אֶחָד וְאֶחָד יֵשׁ לוֹ שְׁנֵי חֲלָקִים, אֶחָד בְּגַן עֵדֶן וְאֶחָד בְּגֵיהִנָּם. זָכָה צַדִּיק — נָטַל חֶלְקוֹ וְחֵלֶק חֲבֵרוֹ בְּגַן עֵדֶן, נִתְחַיֵּיב רָשָׁע — נָטַל חֶלְקוֹ וְחֵלֶק חֲבֵרוֹ בְּגֵיהִנָּם.[...]
שָׁאַל אַחֵר אֶת רַבִּי מֵאִיר לְאַחַר שֶׁיָּצָא לְתַרְבּוּת רָעָה, מַאי דִּכְתִיב: ״לֹא יַעַרְכֶנָּה זָהָב וּזְכוֹכִית וּתְמוּרָתָהּ כְּלִי פָז״? אָמַר לוֹ: אֵלּוּ דִּבְרֵי תוֹרָה, שֶׁקָּשִׁין לִקְנוֹתָן כִּכְלֵי זָהָב וּכְלֵי פָז, וְנוֹחִין לְאַבְּדָן כִּכְלֵי זְכוּכִית. אָמַר לוֹ: רַבִּי עֲקִיבָא רַבָּךְ לֹא אָמַר כָּךְ, אֶלָּא: מָה כְּלֵי זָהָב וּכְלֵי זְכוּכִית, אַף עַל פִּי שֶׁנִּשְׁבְּרוּ — יֵשׁ לָהֶם תַּקָּנָה, אַף תַּלְמִיד חָכָם, אַף עַל פִּי שֶׁסָּרַח — יֵשׁ לוֹ תַּקָּנָה. אָמַר לוֹ: אַף אַתָּה חֲזוֹר בָּךְ! אָמַר לוֹ: כְּבָר שָׁמַעְתִּי מֵאֲחוֹרֵי הַפַּרְגּוֹד: ״שׁוּבוּ בָּנִים שׁוֹבָבִים״ — חוּץ מֵאַחֵר.
נְפַק, אַשְׁכַּח זוֹנָה תַּבְעַהּ, אֲמַרָה לֵיהּ: וְלָאו אֱלִישָׁע בֶּן אֲבוּיָה אַתְּ? עֲקַר פּוּגְלָא מִמֵּישְׁרָא בְּשַׁבָּת וִיהַב לַהּ, אָמְרָה: אַחֵר הוּא.
שָׁאַל אַחֵר אֶת רַבִּי מֵאִיר לְאַחַר שֶׁיָּצָא לְתַרְבּוּת רָעָה, אֲמַר לֵיהּ: מַאי דִּכְתִיב: ״גַּם אֶת זֶה לְעוּמַּת זֶה עָשָׂה הָאֱלֹקים״? אָמַר לוֹ: כׇּל מַה שֶּׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא, בָּרָא כְּנֶגְדּוֹ. בָּרָא הָרִים — בָּרָא גְּבָעוֹת, בָּרָא יַמִּים — בָּרָא נְהָרוֹת.אָמַר לוֹ: רַבִּי עֲקִיבָא רַבְּךָ לֹא אָמַר כָּךְ, אֶלָּא: בָּרָא צַדִּיקִים בָּרָא רְשָׁעִים, בָּרָא גַּן עֵדֶן בָּרָא גֵּיהִנָּם. כׇּל אֶחָד וְאֶחָד יֵשׁ לוֹ שְׁנֵי חֲלָקִים, אֶחָד בְּגַן עֵדֶן וְאֶחָד בְּגֵיהִנָּם. זָכָה צַדִּיק — נָטַל חֶלְקוֹ וְחֵלֶק חֲבֵרוֹ בְּגַן עֵדֶן, נִתְחַיֵּיב רָשָׁע — נָטַל חֶלְקוֹ וְחֵלֶק חֲבֵרוֹ בְּגֵיהִנָּם.[...]
שָׁאַל אַחֵר אֶת רַבִּי מֵאִיר לְאַחַר שֶׁיָּצָא לְתַרְבּוּת רָעָה, מַאי דִּכְתִיב: ״לֹא יַעַרְכֶנָּה זָהָב וּזְכוֹכִית וּתְמוּרָתָהּ כְּלִי פָז״? אָמַר לוֹ: אֵלּוּ דִּבְרֵי תוֹרָה, שֶׁקָּשִׁין לִקְנוֹתָן כִּכְלֵי זָהָב וּכְלֵי פָז, וְנוֹחִין לְאַבְּדָן כִּכְלֵי זְכוּכִית. אָמַר לוֹ: רַבִּי עֲקִיבָא רַבָּךְ לֹא אָמַר כָּךְ, אֶלָּא: מָה כְּלֵי זָהָב וּכְלֵי זְכוּכִית, אַף עַל פִּי שֶׁנִּשְׁבְּרוּ — יֵשׁ לָהֶם תַּקָּנָה, אַף תַּלְמִיד חָכָם, אַף עַל פִּי שֶׁסָּרַח — יֵשׁ לוֹ תַּקָּנָה. אָמַר לוֹ: אַף אַתָּה חֲזוֹר בָּךְ! אָמַר לוֹ: כְּבָר שָׁמַעְתִּי מֵאֲחוֹרֵי הַפַּרְגּוֹד: ״שׁוּבוּ בָּנִים שׁוֹבָבִים״ — חוּץ מֵאַחֵר.
§ The Gemara stated earlier that Aḥer chopped down the saplings, becoming a heretic. With regard to him, the verse states: “Do not let your mouth bring your flesh into guilt” (Ecclesiastes 5:5). The Gemara poses a question: What was it that led him to heresy? He saw the angel Mitatron, who was granted permission to sit and write the merits of Israel. He said: There is a tradition that in the world above there is no sitting; no competition; no turning one’s back before Him, i.e., all face the Divine Presence; and no lethargy. Seeing that someone other than God was seated above, he said: Perhaps, the Gemara here interjects, Heaven forbid, there are two authorities, and there is another source of power in control of the world in addition to God. Such thoughts led Aḥer to heresy.The Gemara relates: They removed Mitatron from his place in heaven and smote him with sixty rods [pulsei] of fire, so that others would not make the mistake that Aḥer made. They said to the angel: What is the reason that when you saw Elisha ben Avuya you did not stand before him? Despite this conduct, since Mitatron was personally involved, he was granted permission to erase the merits of Aḥer and cause him to stumble in any manner. A Divine Voice went forth saying: “Return, rebellious children” (Jeremiah 3:22), apart from Aḥer.Upon hearing this, Elisha ben Avuya said: Since that man, meaning himself, has been banished from that world, let him go out and enjoy this world. Aḥer went astray. He went and found a prostitute and solicited her for intercourse. She said to him: And are you not Elisha ben Avuya? Shall a person of your stature perform such an act? He uprooted a radish from a patch of radishes on Shabbat and gave it to her, to demonstrate that he no longer observed the Torah. The prostitute said: He is other [Aḥer] than he was.
The Gemara relates: Aḥer asked Rabbi Meir a question, after he had gone astray. He said to him: What is the meaning of that which is written: “God has made even the one as well as the other” (Ecclesiastes 7:14)? Rabbi Meir said to him: Everything that the Holy One, Blessed be He, created, He created a similar creation corresponding to it. He created mountains, He created hills; He created seas, He created rivers.Aḥersaid to him: Rabbi Akiva, your teacher, did not say so, but explained the verse as follows: Everything has its opposite: He created the righteous, He created the wicked; He created the Garden of Eden, He created Gehenna. Each and every person has two portions, one in the Garden of Eden and one in Gehenna. If he merits it, by becoming righteous, he takes his portion and the portion of his wicked colleague in the Garden of Eden; if he is found culpable by becoming wicked, he takes his portion and the portion of his colleague in Gehenna [...]Aḥer asked Rabbi Meir another question, again after he had gone astray. What is the meaning of that which is written: “Gold and glass cannot equal it; neither shall its exchange be vessels of fine gold” (Job 28:17)? If it is referring to the praise and honor of the Torah, it should have compared it only to gold, not to glass. He said to him: This is referring to words of Torah, which are as difficult to acquire as gilded vessels and vessels of fine gold but are as easy to lose as glass vessels.Aḥersaid to him: Rabbi Akiva, your teacher, did not say so, but taught as follows: Just as golden vessels and glass vessels have a remedy even when they have broken, as they can be melted down and made into new vessels, so too a Torah scholar, although he has transgressed, has a remedy. Rabbi Meir said to him: If so, you too, return from your ways. He said to him: I have already heard the following declaration behind the dividing curtain, which conceals God from the world: “Return, rebellious children,” (Jeremiah 3:22) apart from Aḥer.
The Gemara relates: Aḥer asked Rabbi Meir a question, after he had gone astray. He said to him: What is the meaning of that which is written: “God has made even the one as well as the other” (Ecclesiastes 7:14)? Rabbi Meir said to him: Everything that the Holy One, Blessed be He, created, He created a similar creation corresponding to it. He created mountains, He created hills; He created seas, He created rivers.Aḥersaid to him: Rabbi Akiva, your teacher, did not say so, but explained the verse as follows: Everything has its opposite: He created the righteous, He created the wicked; He created the Garden of Eden, He created Gehenna. Each and every person has two portions, one in the Garden of Eden and one in Gehenna. If he merits it, by becoming righteous, he takes his portion and the portion of his wicked colleague in the Garden of Eden; if he is found culpable by becoming wicked, he takes his portion and the portion of his colleague in Gehenna [...]Aḥer asked Rabbi Meir another question, again after he had gone astray. What is the meaning of that which is written: “Gold and glass cannot equal it; neither shall its exchange be vessels of fine gold” (Job 28:17)? If it is referring to the praise and honor of the Torah, it should have compared it only to gold, not to glass. He said to him: This is referring to words of Torah, which are as difficult to acquire as gilded vessels and vessels of fine gold but are as easy to lose as glass vessels.Aḥersaid to him: Rabbi Akiva, your teacher, did not say so, but taught as follows: Just as golden vessels and glass vessels have a remedy even when they have broken, as they can be melted down and made into new vessels, so too a Torah scholar, although he has transgressed, has a remedy. Rabbi Meir said to him: If so, you too, return from your ways. He said to him: I have already heard the following declaration behind the dividing curtain, which conceals God from the world: “Return, rebellious children,” (Jeremiah 3:22) apart from Aḥer.
תָּנוּ רַבָּנַן: מַעֲשֶׂה בְּאַחֵר שֶׁהָיָה רוֹכֵב עַל הַסּוּס בְּשַׁבָּת, וְהָיָה רַבִּי מֵאִיר מְהַלֵּךְ אַחֲרָיו לִלְמוֹד תּוֹרָה מִפִּיו, אָמַר לוֹ: מֵאִיר, חֲזוֹר לְאַחֲרֶיךָ, שֶׁכְּבָר שִׁיעַרְתִּי בְּעִקְבֵי סוּסִי עַד כָּאן תְּחוּם שַׁבָּת. אָמַר לוֹ: אַף אַתָּה חֲזוֹר בָּךְ. אָמַר לוֹ: וְלֹא כְּבָר אָמַרְתִּי לְךָ כְּבָר שָׁמַעְתִּי מֵאֲחוֹרֵי הַפַּרְגּוֹד: ״שׁוּבוּ בָּנִים שׁוֹבָבִים״ — חוּץ מֵאַחֵר.
The Sages taught: There was once an incident involving Aḥer, who was riding on a horse on Shabbat, and Rabbi Meir was walking behind him to learn Torah from him. After a while, Aḥersaid to him: Meir, turn back, for I have already estimated and measured according to the steps of my horse that the Shabbat boundary ends here, and you may therefore venture no further. Rabbi Meir said to him: You, too, return. He said to him: But have I not already told you that I have already heard behind thecurtain: “Return, rebellious children,” apart from Aḥer?
כִּי אֲתָא רַב דִּימִי, אֲמַר, אָמְרִי בְּמַעְרְבָא: רַבִּי מֵאִיר אֲכַל תַּחְלָא, וּשְׁדָא שִׁיחְלָא לְבָרָא. דָּרֵשׁ רָבָא: מַאי דִּכְתִיב: ״אֶל גִּנַּת אֱגוֹז יָרַדְתִּי לִרְאוֹת בְּאִבֵּי הַנָּחַל וְגוֹ׳״, לָמָּה נִמְשְׁלוּ תַּלְמִידֵי חֲכָמִים לֶאֱגוֹז — לוֹמַר לָךְ: מָה אֱגוֹז זֶה, אַף עַל פִּי שֶׁמְּלוּכְלָךְ בְּטִיט וּבְצוֹאָה — אֵין מַה שֶּׁבְּתוֹכוֹ נִמְאָס; אַף תַּלְמִיד חָכָם, אַף עַל פִּי שֶׁסָּרַח — אֵין תּוֹרָתוֹ נִמְאֶסֶת.
אַשְׁכְּחֵיהּ רַבָּה בַּר שֵׁילָא לְאֵלִיָּהוּ. אֲמַר לֵיהּ: מַאי קָא עָבֵיד הַקָּדוֹשׁ בָּרוּךְ הוּא? אֲמַר לֵיהּ: קָאָמַר שְׁמַעְתָּא מִפּוּמַּיְיהוּ דְּכוּלְּהוּ רַבָּנַן, וּמִפּוּמֵּיהּ דְּרַבִּי מֵאִיר לָא קָאָמַר. אֲמַר לֵיהּ: אַמַּאי? מִשּׁוּם דְּקָא גָמַר שְׁמַעְתָּא מִפּוּמֵּיהּ דְּאַחֵר. אָמַר לֵיהּ: אַמַּאי? רַבִּי מֵאִיר רִמּוֹן מָצָא, תּוֹכוֹ אָכַל, קְלִיפָּתוֹ זָרַק. אֲמַר לֵיהּ: הַשְׁתָּא קָאָמַר, מֵאִיר בְּנִי אוֹמֵר: בִּזְמַן שֶׁאָדָם מִצְטַעֵר, שְׁכִינָה מָה לָשׁוֹן אוֹמֶרֶת: קַלַּנִי מֵרֹאשִׁי, קַלַּנִי מִזְּרוֹעִי. אִם כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא מִצְטַעֵר עַל דָּמָן שֶׁל רְשָׁעִים — קַל וָחוֹמֶר עַל דָּמָן שֶׁל צַדִּיקִים שֶׁנִּשְׁפַּךְ.
אַשְׁכְּחֵיהּ רַבָּה בַּר שֵׁילָא לְאֵלִיָּהוּ. אֲמַר לֵיהּ: מַאי קָא עָבֵיד הַקָּדוֹשׁ בָּרוּךְ הוּא? אֲמַר לֵיהּ: קָאָמַר שְׁמַעְתָּא מִפּוּמַּיְיהוּ דְּכוּלְּהוּ רַבָּנַן, וּמִפּוּמֵּיהּ דְּרַבִּי מֵאִיר לָא קָאָמַר. אֲמַר לֵיהּ: אַמַּאי? מִשּׁוּם דְּקָא גָמַר שְׁמַעְתָּא מִפּוּמֵּיהּ דְּאַחֵר. אָמַר לֵיהּ: אַמַּאי? רַבִּי מֵאִיר רִמּוֹן מָצָא, תּוֹכוֹ אָכַל, קְלִיפָּתוֹ זָרַק. אֲמַר לֵיהּ: הַשְׁתָּא קָאָמַר, מֵאִיר בְּנִי אוֹמֵר: בִּזְמַן שֶׁאָדָם מִצְטַעֵר, שְׁכִינָה מָה לָשׁוֹן אוֹמֶרֶת: קַלַּנִי מֵרֹאשִׁי, קַלַּנִי מִזְּרוֹעִי. אִם כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא מִצְטַעֵר עַל דָּמָן שֶׁל רְשָׁעִים — קַל וָחוֹמֶר עַל דָּמָן שֶׁל צַדִּיקִים שֶׁנִּשְׁפַּךְ.
When Rav Dimi came from Eretz Yisrael to Babylonia, he said: In the West, they say: Rabbi Meir ate a half-ripe date and threw the peel away. In other words, he was able to extract the important content from the inedible shell. Rava taught: What is the meaning of that which is written: “I went down into the garden of nuts, to look at the green plants of the valley” (Song of Songs 6:11)? Why are Torah scholars compared to nuts? To tell you: Just as this nut, despite being soiled with mud and excrement, its content is not made repulsive, as only its shell is soiled; so too a Torah scholar, although he has sinned, his Torah is not made repulsive.Rabba bar Sheila found Elijah the prophet, who had appeared to him. He said to Elijah: What is the Holy One, Blessed be He, doing? Elijah said to him: He is stating halakhot transmitted by all of the Sages, but in the name of Rabbi Meir He will not speak. He said to him: Why? He replied: Because he learned halakhot from the mouth of Aḥer. He said to him: Why should he be judged unfavorably for that? Rabbi Meir found a pomegranate and ate its contents while throwing away its peel. He said to him: Indeed, your defense has been heard above. Now God is saying: My son, Meir, says: When a person suffers, e.g., by receiving lashes or the death penalty at the hands of the court, how does the Divine Presence express itself? Woe is Me from My head, woe is Me from My arm, as God empathizes with the sufferer. If the Holy One, Blessed be He, suffers to such an extent over the blood of the wicked, how much more so does He suffer over the blood of the righteous that is spilled.
(א) טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁיתוֹ...
... אֲמַר לֵיהּ רוֹכֵב הָיִיתִי עַל הַסּוּס וּמְטַיֵּל אֲחוֹרֵי בֵּית הַמִּקְדָּשׁ בְּיוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּשַׁבָּת, וְשָׁמַעְתִּי בַּת קוֹל מְצַפְצֶפֶת וְאוֹמֶרֶת (ירמיה ג, כב): שׁוּבוּ בָּנִים שׁוֹבָבִים, (מלאכי ג, ז): שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם, חוּץ מֵאֱלִישָׁע בֶּן אֲבוּיָה, שֶׁהָיָה יוֹדֵעַ כֹּחִי וּמָרַד בִּי.[...]
לְאַחַר יָמִים חָלָה אֱלִישָׁע בֶּן אֲבוּיָה, אֲתוֹן אָמְרִין לְרַבִּי מֵאִיר אֱלִישָׁע חוֹלֶה, אֲזַל לְגַבֵּיהּ אֲמַר לֵיהּ חֲזוֹר בָּךְ, אֲמַר לֵיהּ וְעַד כַּדּוּן מְקַבְּלִין, אֲמַר לֵיהּ וְלָא כְתִיב (תהלים צ, ג): תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא, עַד דִּכְדּוּכָהּ שֶׁל נֶפֶשׁ. בְּאוֹתָהּ שָׁעָה בָּכָה אֱלִישָׁע בֶּן אֲבוּיָה וָמֵת, וְהָיָה רַבִּי מֵאִיר שָׂמֵחַ וְאוֹמֵר דּוֹמֶה שֶׁמִּתּוֹךְ תְּשׁוּבָה נִסְתַּלֵּק רַבִּי.
וְכֵיוָן שֶׁקְּבָרוּהוּ בָּאתָה הָאוּר לִשְׂרֹף אֶת קִבְרוֹ, אֲתוֹן אָמְרִין לֵיהּ לְרַבִּי מֵאִיר קֶבֶר רַבְּךָ נִשְׂרַף, יָצָא וּפָרַשׂ טַלִּיתוֹ עָלֶיהָ, אֲמַר לֵיהּ (רות ג, יג): לִינִי הַלַּיְלָה, בָּעוֹלָם הַזֶּה שֶׁכֻּלּוֹ לַיְלָה, וְהָיָה בַבֹּקֶר אִם יִגְאָלֵךְ טוֹב יִגְאָל, מַהוּ וְהָיָה בַבֹּקֶר, בָּעוֹלָם שֶׁכֻּלּוֹ טוֹב, אִם יִגְאָלֵךְ טוֹב זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים קמה, ט): טוֹב ה׳ לַכֹּל. וְאִם לֹא יַחְפֹּץ לְגָאֳלֵךְ וּגְאַלְתִּיךְ אָנֹכִי חַי ה׳ שִׁכְבִי עַד הַבֹּקֶר. וּדְמָכַת לֵיהּ.
... אֲמַר לֵיהּ רוֹכֵב הָיִיתִי עַל הַסּוּס וּמְטַיֵּל אֲחוֹרֵי בֵּית הַמִּקְדָּשׁ בְּיוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּשַׁבָּת, וְשָׁמַעְתִּי בַּת קוֹל מְצַפְצֶפֶת וְאוֹמֶרֶת (ירמיה ג, כב): שׁוּבוּ בָּנִים שׁוֹבָבִים, (מלאכי ג, ז): שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם, חוּץ מֵאֱלִישָׁע בֶּן אֲבוּיָה, שֶׁהָיָה יוֹדֵעַ כֹּחִי וּמָרַד בִּי.[...]
לְאַחַר יָמִים חָלָה אֱלִישָׁע בֶּן אֲבוּיָה, אֲתוֹן אָמְרִין לְרַבִּי מֵאִיר אֱלִישָׁע חוֹלֶה, אֲזַל לְגַבֵּיהּ אֲמַר לֵיהּ חֲזוֹר בָּךְ, אֲמַר לֵיהּ וְעַד כַּדּוּן מְקַבְּלִין, אֲמַר לֵיהּ וְלָא כְתִיב (תהלים צ, ג): תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא, עַד דִּכְדּוּכָהּ שֶׁל נֶפֶשׁ. בְּאוֹתָהּ שָׁעָה בָּכָה אֱלִישָׁע בֶּן אֲבוּיָה וָמֵת, וְהָיָה רַבִּי מֵאִיר שָׂמֵחַ וְאוֹמֵר דּוֹמֶה שֶׁמִּתּוֹךְ תְּשׁוּבָה נִסְתַּלֵּק רַבִּי.
וְכֵיוָן שֶׁקְּבָרוּהוּ בָּאתָה הָאוּר לִשְׂרֹף אֶת קִבְרוֹ, אֲתוֹן אָמְרִין לֵיהּ לְרַבִּי מֵאִיר קֶבֶר רַבְּךָ נִשְׂרַף, יָצָא וּפָרַשׂ טַלִּיתוֹ עָלֶיהָ, אֲמַר לֵיהּ (רות ג, יג): לִינִי הַלַּיְלָה, בָּעוֹלָם הַזֶּה שֶׁכֻּלּוֹ לַיְלָה, וְהָיָה בַבֹּקֶר אִם יִגְאָלֵךְ טוֹב יִגְאָל, מַהוּ וְהָיָה בַבֹּקֶר, בָּעוֹלָם שֶׁכֻּלּוֹ טוֹב, אִם יִגְאָלֵךְ טוֹב זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים קמה, ט): טוֹב ה׳ לַכֹּל. וְאִם לֹא יַחְפֹּץ לְגָאֳלֵךְ וּגְאַלְתִּיךְ אָנֹכִי חַי ה׳ שִׁכְבִי עַד הַבֹּקֶר. וּדְמָכַת לֵיהּ.
(1)“The end of a matter is better than its beginning; one of patient spirit is better than one of proud spirit” (Ecclesiastes 7:8).
[...] [Aḥer said to R' Meir,] ‘I was riding a horse and was sauntering behind the Temple on Yom Kippur that coincided with Shabbat. I heard a Divine Voice crying out and saying: “Return wayward children” (Jeremiah 3:22), “return to Me and I will return to you” (Malachi 3:7), except for Elisha ben Avuya, who was aware of My might and rebelled against Me.’
[...]
Sometime later, Elisha ben Avuya fell ill. They came and said to Rabbi Meir: ‘Elisha is ill.’ [Rabbi Meir] went to him and said: ‘Repent.’ [Elisha] said to him: ‘Is [repentance] accepted even in such [circumstances]?’ [Rabbi Meir] said to him: ‘But is it not written: “You turn man to contrition [daka] [and say: Return, son of man]” (Psalms 90:3) – until his soul is crushed?’ At that moment, Elisha ben Avuya wept, and he died. Rabbi Meir was glad and said: ‘It appears that my teacher departed in the midst of repentance.’
When they buried him, fire came to burn his grave. They came and said to Rabbi Meir: ‘The grave of your teacher is burning.’ He emerged and spread his tallit over it. [Rabbi Meir] said to [Elisha]: ‘“Stay tonight” (Ruth 3:13), in this world that is entirely night. “It will be in the morning, if he will redeem you, good, he will redeem” (Ruth 3:13). What is: “It will be in the morning”? It is in the world that is totally good. “If he will redeem you, good, [he will redeem]” – this is the Holy One blessed be He, as it is stated: “The Lord is good to all” (Psalms 145:9). “But if he will be unwilling to redeem you, I will redeem you, as the Lord lives [i.e. when I die I will advocate on your behalf]; lie until the morning”’ (Ruth 3:13). The fire subsided.
[...] [Aḥer said to R' Meir,] ‘I was riding a horse and was sauntering behind the Temple on Yom Kippur that coincided with Shabbat. I heard a Divine Voice crying out and saying: “Return wayward children” (Jeremiah 3:22), “return to Me and I will return to you” (Malachi 3:7), except for Elisha ben Avuya, who was aware of My might and rebelled against Me.’
[...]
Sometime later, Elisha ben Avuya fell ill. They came and said to Rabbi Meir: ‘Elisha is ill.’ [Rabbi Meir] went to him and said: ‘Repent.’ [Elisha] said to him: ‘Is [repentance] accepted even in such [circumstances]?’ [Rabbi Meir] said to him: ‘But is it not written: “You turn man to contrition [daka] [and say: Return, son of man]” (Psalms 90:3) – until his soul is crushed?’ At that moment, Elisha ben Avuya wept, and he died. Rabbi Meir was glad and said: ‘It appears that my teacher departed in the midst of repentance.’
When they buried him, fire came to burn his grave. They came and said to Rabbi Meir: ‘The grave of your teacher is burning.’ He emerged and spread his tallit over it. [Rabbi Meir] said to [Elisha]: ‘“Stay tonight” (Ruth 3:13), in this world that is entirely night. “It will be in the morning, if he will redeem you, good, he will redeem” (Ruth 3:13). What is: “It will be in the morning”? It is in the world that is totally good. “If he will redeem you, good, [he will redeem]” – this is the Holy One blessed be He, as it is stated: “The Lord is good to all” (Psalms 145:9). “But if he will be unwilling to redeem you, I will redeem you, as the Lord lives [i.e. when I die I will advocate on your behalf]; lie until the morning”’ (Ruth 3:13). The fire subsided.
כִּי נָח נַפְשֵׁיהּ דְּאַחֵר, אָמְרִי: לָא מֵידָן לִידַיְּינֵיהּ, וְלָא לְעָלְמָא דְּאָתֵי לֵיתֵי. לָא מֵידָן לִידַיְּינֵיהּ — מִשּׁוּם דַּעֲסַק בְּאוֹרָיְיתָא, וְלָא לְעָלְמָא דְּאָתֵי לֵיתֵי — מִשּׁוּם דַּחֲטָא. אֲמַר רַבִּי מֵאִיר: מוּטָב דְּלִידַיְּינֵיהּ וְלֵיתֵי לְעָלְמָא דְּאָתֵי. מָתַי אָמוּת, וְאַעֲלֶה עָשָׁן מִקִּבְרוֹ. כִּי נָח נַפְשֵׁיהּ דְּרַבִּי מֵאִיר סְלֵיק קוּטְרָא מִקִּבְרֵיהּ דְּאַחֵר.
אָמַר רַבִּי יוֹחָנָן: גְּבוּרְתָּא לְמִיקְלֵי רַבֵּיהּ? חַד הֲוָה בֵּינַנָא וְלָא מָצֵינַן לְאַצּוֹלֵיהּ? אִינְקְטֵיהּ בְּיָד, מַאן מַרְמֵי לֵיהּ מִן. אָמַר: מָתַי אָמוּת, וַאֲכַבֶּה עָשָׁן מִקִּבְרוֹ. כִּי נָח נַפְשֵׁיהּ דְּרַבִּי יוֹחָנָן פְּסַק קוּטְרָא מִקִּבְרֵיהּ דְּאַחֵר. פְּתַח עֲלֵיהּ הַהוּא סַפְדָנָא: אֲפִילּוּ שׁוֹמֵר הַפֶּתַח לֹא עָמַד לְפָנֶיךָ, רַבֵּינוּ!
בִּתּוֹ שֶׁל אַחֵר אָתְיָא לְקַמֵּיהּ דְּרַבִּי, אֲמַרָה לֵיהּ: רַבִּי, פַּרְנְסֵנִי. אָמַר לָהּ: בַּת מִי אַתְּ? אָמְרָה לוֹ: בִּתּוֹ שֶׁל אַחֵר אֲנִי. אָמַר לָהּ: עֲדַיִין יֵשׁ מִזַּרְעוֹ בָּעוֹלָם?! וְהָא כְּתִיב: ״לֹא נִין לוֹ וְלֹא נֶכֶד בְּעַמּוֹ וְאֵין שָׂרִיד בִּמְגוּרָיו״! אָמְרָה לוֹ: זְכוֹר לְתוֹרָתוֹ, וְאַל תִּזְכּוֹר מַעֲשָׂיו. מִיָּד יָרְדָה אֵשׁ וְסִכְסְכָה סַפְסָלוֹ שֶׁל רַבִּי. בָּכָה וְאָמַר רַבִּי: וּמָה לַמִּתְגַּנִּין בָּהּ — כָּךְ, לַמִּשְׁתַּבְּחִין בָּהּ — עַל אַחַת כַּמָּה וְכַמָּה!
אָמַר רַבִּי יוֹחָנָן: גְּבוּרְתָּא לְמִיקְלֵי רַבֵּיהּ? חַד הֲוָה בֵּינַנָא וְלָא מָצֵינַן לְאַצּוֹלֵיהּ? אִינְקְטֵיהּ בְּיָד, מַאן מַרְמֵי לֵיהּ מִן. אָמַר: מָתַי אָמוּת, וַאֲכַבֶּה עָשָׁן מִקִּבְרוֹ. כִּי נָח נַפְשֵׁיהּ דְּרַבִּי יוֹחָנָן פְּסַק קוּטְרָא מִקִּבְרֵיהּ דְּאַחֵר. פְּתַח עֲלֵיהּ הַהוּא סַפְדָנָא: אֲפִילּוּ שׁוֹמֵר הַפֶּתַח לֹא עָמַד לְפָנֶיךָ, רַבֵּינוּ!
בִּתּוֹ שֶׁל אַחֵר אָתְיָא לְקַמֵּיהּ דְּרַבִּי, אֲמַרָה לֵיהּ: רַבִּי, פַּרְנְסֵנִי. אָמַר לָהּ: בַּת מִי אַתְּ? אָמְרָה לוֹ: בִּתּוֹ שֶׁל אַחֵר אֲנִי. אָמַר לָהּ: עֲדַיִין יֵשׁ מִזַּרְעוֹ בָּעוֹלָם?! וְהָא כְּתִיב: ״לֹא נִין לוֹ וְלֹא נֶכֶד בְּעַמּוֹ וְאֵין שָׂרִיד בִּמְגוּרָיו״! אָמְרָה לוֹ: זְכוֹר לְתוֹרָתוֹ, וְאַל תִּזְכּוֹר מַעֲשָׂיו. מִיָּד יָרְדָה אֵשׁ וְסִכְסְכָה סַפְסָלוֹ שֶׁל רַבִּי. בָּכָה וְאָמַר רַבִּי: וּמָה לַמִּתְגַּנִּין בָּהּ — כָּךְ, לַמִּשְׁתַּבְּחִין בָּהּ — עַל אַחַת כַּמָּה וְכַמָּה!
The Gemara relates: WhenAḥerpassed away, the Heavenly Court declared that he should not be judged, nor brought into the World-to-Come. He should not be judged in a manner befitting his deeds, because he occupied himself with Torah, whose merit protects him. And he should not be brought into the World-to-Come because he sinned. Rabbi Meir said: It is better that he be judged properly and be brought into the World-to-Come. When I die I will request this of Heaven, and I will cause smoke to rise up from his grave, as a sign that he is being sentenced in Gehenna. The Gemara relates: When Rabbi Meir passed away, smoke rose up from the grave of Aḥer, implying that Rabbi Meir’s wish was granted.
Rabbi Yoḥanan said: Was this a mighty deed on Rabbi Meir’s part, to burn his teacher? Was this the only remedy available? Can it be that there was one Sage among us who left the path and we cannot save him? If we hold him by the hand, who will remove him from our protection; who? Rabbi Yoḥanan continued and said: When I die I will have the smoke extinguished from his grave, as a sign that he has been released from the sentence of Gehenna and brought to the World-to-Come. Indeed, when Rabbi Yoḥanan passed away, the smoke ceased to rise up from the grave of Aḥer. A certain eulogizer began his eulogy of Rabbi Yoḥanan with the following: Even the guard at the entrance could not stand before you, our rabbi. The guard at the entrance to Gehenna could not prevent Rabbi Yoḥanan from arranging the release of Aḥer.
The Gemara relates: The daughter of Aḥer came before Rabbi Yehuda HaNasi and said to him: Rabbi, provide me with sustenance, as she was in need of food. He said to her: Whose daughter are you? She said to him: I am the daughter of Aḥer. He said to her, angrily: Is there still of his seed remaining in the world? But isn’t it stated: “He shall have neither son nor grandson among his people or any remaining in his dwellings” (Job 18:19)? She said to him: Remember his Torah, and do not remember his deeds. Immediately, fire descended and licked Rabbi Yehuda HaNasi’s bench. Rabbi Yehuda HaNasi wept and said: If God protects the honor of those who treat the Torah with contempt in such a manner, as Aḥer despised the Torah and relinquished its teachings, how much more so would He do for those who treat it with honor.
Rabbi Yoḥanan said: Was this a mighty deed on Rabbi Meir’s part, to burn his teacher? Was this the only remedy available? Can it be that there was one Sage among us who left the path and we cannot save him? If we hold him by the hand, who will remove him from our protection; who? Rabbi Yoḥanan continued and said: When I die I will have the smoke extinguished from his grave, as a sign that he has been released from the sentence of Gehenna and brought to the World-to-Come. Indeed, when Rabbi Yoḥanan passed away, the smoke ceased to rise up from the grave of Aḥer. A certain eulogizer began his eulogy of Rabbi Yoḥanan with the following: Even the guard at the entrance could not stand before you, our rabbi. The guard at the entrance to Gehenna could not prevent Rabbi Yoḥanan from arranging the release of Aḥer.
The Gemara relates: The daughter of Aḥer came before Rabbi Yehuda HaNasi and said to him: Rabbi, provide me with sustenance, as she was in need of food. He said to her: Whose daughter are you? She said to him: I am the daughter of Aḥer. He said to her, angrily: Is there still of his seed remaining in the world? But isn’t it stated: “He shall have neither son nor grandson among his people or any remaining in his dwellings” (Job 18:19)? She said to him: Remember his Torah, and do not remember his deeds. Immediately, fire descended and licked Rabbi Yehuda HaNasi’s bench. Rabbi Yehuda HaNasi wept and said: If God protects the honor of those who treat the Torah with contempt in such a manner, as Aḥer despised the Torah and relinquished its teachings, how much more so would He do for those who treat it with honor.
איזהו חכם הלומד מכל אדם (אבות פ"ד מ"א) גם מיצר הרע, כרבי מאיר שנקרא חכם (הוריות יג:), תוכו אכל וקליפתו זרק (חגיגה טו:) וכו', ונמשך לו יתרון אור מחשך של עצמו, ומכל שכן שיש יתרון אור מחשך של זולתו כמובא בספרי מוסר שאם אחד בעל הבהמה שדינו להמית, ובשביל תענוג מאוס מסר עצמו למיתה, מכל שכן שיש למסור עצמו למיתה עבור תענוג נצחי אמתי, הרי מצפון זולתו זהב יאתה לחכם. וכיוצא בזה הרבה, שיש ליקח מוסר ואור לעצמו מחשך זולתו ההולך אחר עצת היצר הרע בחשך כל ימיו ואינו יכול ליקח עצמו אור מהחשך, מה שאין כן זה החכם וכו'.
"Who is wise? The one who learns from every person." (Avot 4) This means also from the yetzer hara, like Rabbi Meir, who was called "wise" (Horayot 13b), and who "ate the flesh and threw away the husks..." (Chagigah 15b). For the benefit of the light attracted him [R' Meir] from his [Aher's] personal darkness, and from all others who have a benefit of light from their darkness, as stated.
In the books of musar, [we learn] that if one committed bestiality with an animal, for which the sentence is death, and for repulsive pleasure he consigned himself to death, one should clearly consign oneself to death for true, everlasting pleasure. Behold, from the hidden places of his fellow, there it becomes gold for the wise one. And whoever does this a lot, who can take instruction and light to himself from the darkness of his fellow who travels in darkness after the yetzer hara all his days and is unable to take light for himself from the darkness. Whoever is not like this is wise.
In the books of musar, [we learn] that if one committed bestiality with an animal, for which the sentence is death, and for repulsive pleasure he consigned himself to death, one should clearly consign oneself to death for true, everlasting pleasure. Behold, from the hidden places of his fellow, there it becomes gold for the wise one. And whoever does this a lot, who can take instruction and light to himself from the darkness of his fellow who travels in darkness after the yetzer hara all his days and is unable to take light for himself from the darkness. Whoever is not like this is wise.
וְאֶפְשָׁר שֶׁיֶּחְטָא אָדָם חֵטְא גָּדוֹל אוֹ חֲטָאִים רַבִּים עַד שֶׁיִּתֵּן הַדִּין לִפְנֵי דַּיַן הָאֱמֶת שֶׁיְּהֵא הַפֵּרָעוֹן מִזֶּה הַחוֹטֵא עַל חֲטָאִים אֵלּוּ שֶׁעָשָׂה בִּרְצוֹנוֹ וּמִדַּעְתּוֹ שֶׁמּוֹנְעִין מִמֶּנּוּ הַתְּשׁוּבָה וְאֵין מַנִּיחִין לוֹ רְשׁוּת לָשׁוּב מֵרִשְׁעוֹ כְּדֵי שֶׁיָּמוּת וְיֹאבַד בְּחֶטְאוֹ שֶׁעָשָׂה.
A person may commit a great sin or many sins causing the judgment rendered before the True Judge to be that the retribution [administered to] this transgressor for these sins which he willfully and consciously committed is that his Teshuvah will be held back. He will not be allowed the chance to repent from his wickedness so that he will die and be wiped out because of the sin he committed.
מן הטובות אשר היטיב הש"י עם ברואיו כי הכין להם הדרך לעלות מתוך פחת מעשיהם. ולנוס מפח פשעיהם. לחשוך נפשם מני שחת ולהשיב מעליהם אפו. ולמדם והזהירם לשוב אליו כי יחטאו לו לרוב טובו וישרו כי הוא ידע יצרם שנאמר - (תהילים כ״ה:ח׳) טוב וישר ה׳ על כן יורה חטאים בדרך. ואם הרבו לפשוע ולמרוד ובגד בוגדים בגדו לא סגר בעדם דלתי תשובה שנאמר (ישעיהו ל״א:ו׳) שובו לאשר העמיקו סרה. ונאמר (ירמיהו ג׳:כ״ב) שובו בנים שובבים ארפא משובותיכם.
Among the good things which God, may He be blessed, has bestowed upon His creations is the path which He prepared for them to ascend from the baseness of their actions, to escape the trap of their inequities, to hold their souls back from destruction and to remove His anger from upon them. Because of His goodness and uprightness, He has taught them and warned them to return to Him when they sin against Him - for He understands their nature, as it is stated (Psalms 25:8), "Good and upright is the Lord; therefore He shows sinners the way." [Even] if they greatly sin and rebel and act like treacherous betrayers - He does not close the doors of repentance to them, as it is stated (Isaiah 31:6), "Return, to Him to whom they have been so shamefully false." It is [also] stated (Jeremiah 3:22), "Turn back, O rebellious children, I will heal your afflictions."
ועוד דאפילו אלישע אחר, אם הפציר והרבה בתפלה והיה מסגף עצמו בסיגופים גדולים וקשים כמו שעשה מנשה יכול להיות שהיה מקובל ברחמים רבים (ע"ל בסימן נ"ב), ואף על פי ששמע מאחורי הפרגוד חוץ מאחר (חגיגה טו, א), לא היה לו למנוע את עצמו מן הרחמים, אף שידע כבודו ומרד בו.
And, what's more, even Elisha-Acher, if he was stubborn, prayed a lot, and practiced great and difficult self-denials like Menashe [who practiced idolatry and human sacrifices, but, after being taken captive in Babylonia, repented], it is possible that he would have received great mercy. And despite the fact that he heard from behind the curtain "except for Acher," he could not have withheld himself from the Mercy, even though he had known G-d's Glory and [still] rebelled against it.