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CHAGIGAH 15

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1)
(a) The Beraisa cites an incident where Ben Zoma did not stand up when he saw Rebbi Yehoshua standing on one of the steps of the Har ha'Bayis - because he was lost in thought over the following problem (see also Agados Maharsha).
(b) The Pasuk in "v'Ru'ach Elokim Merachefes al Pnei ha'Mayim" means - that the Spirit of Hash-m was hovering (like a dove hovers over its nest, all but touching its young). ben Zoma extrapolates from there that the distance between the upper water and the lower water is three finger-breadths.
(c) Rebbi Yehoshua commented to his Talmidim - that ben Zoma had not even begun to understand what is going on here; because the Pasuk that he quoted is speaking on the first day of the creation, whereas the division of the waters took place on the second day.
(d) There are a number of opinions as to the distance that separated the two waters according to Rebbi Yehoshua. Rav Acha bar Yakov gives the distance as a hairsbreadth, the Rabanan say, like two planks placed besides each other on a bridge - Mar Zutra (or Rav Asi) explains that it is the distance between two garments that are spread out together, and according to the Rabanan, the distance between two cups that are touching.

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2)
(a) The Pasuk in Koheles "Al Titen es Picha Lachti es Besarcha" is written - in reference to Acher.
(b) Acher become an apostate - because he saw that Matatron (Hashem's great scribe) was given permission to sit down and transcribe the good deeds of Yisrael (despite the fact that in heaven, there is no sitting (as well as no competition, no back of the neck [seeing as angels have four faces], or tiredness). Consequently, he contended, Matatron must be a god in his own right.
(c) Acher's actions are referred to as 'Kitzutz bi'Neti'os' - because of the initial description 'Nichnesu l'Pardes' (see also Agados Maharsha).
(d) For not standing up when Acher entered - they took Matatron out and they lashed him with sixty pulsars of fire (see Tosfos DH 'u'Machyuhu').
(e) When Acher heard the Bas Kol announce that anyone may do Teshuvah except for Acher (see Rabeinu Chananel) - he decided that, in that case, he may as well enjoy himself in this world. That is when he became an apostate.

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3)
(a) He immediately accosted a prostitute - who asked whether he was not the renowned Elisha ben Avuyah. Instead of answering, he turned round and, despite the fact that it was Shabbos, picked a radish from the field and offered it to her, whereupon she explained 'Acher Hu' (he must be somebody else).
(b) Rebbi Meir interprets the Pasuk in Koheles "Gam es Zeh Le'umas Zeh Asah ha'Elokim" to mean that when Hash-m created mountains, he also created hills, and when He created seas, He also created rivers. Acher citing Rebbi Akiva interprets it to mean - that whenever Hash-m created one extreme, He created the opposite to keep the balance: He created Tzadikim, so He also created Resha'im, He created Gan Eden, so He also created Gehinom.
(c) He explains the Pasuk ...
1. ... "Lachein b'Artzam Mishneh Yirashu" - to mean that Tzadikim inherit a double portion in Gan Eden (both their own and that of the Rasha, which the latter has forfeited).
2. ... "u'Mishneh Shivron Shivram" - that Resha'im inherit a double portion in Gehinom (both their own and that of the Tzadik, who has likewise forfeited it).
(d) Rebbi Meir interprets the Pasuk "Lo Ya'archenah Zahav u'Zechuchis, u'Temurasah Kli Paz" to mean that the words of Torah are as difficult to acquire as golden vessels, and as easy to lose as glass ones. Acher citing Rebbi Akiva interprets it to mean - that just as golden and glass vessels that break can be repaired, so too, can a Talmid-Chacham who went off the path, do Teshuvah.

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4)
(a) Acher adamantly refused to do Teshuvah - because of the Bas Kol that we cited earlier.
(b) Once when Rebbi Meir was accompanying Acher, the latter instructed him to go back because they had reached Techum Shabbos. He knew that - by having counted the footsteps of his horse.
(c) Rebbi Meir tried to coerce his Rebbi to do Teshuvah - by grabbing hold of him and leading him to one Beis-ha'Medrash after the other and asking a child in each one to repeat his Pasuk. It did not work - because each child quoted a negative Pasuk.
(d) He actually took him - to thirteen Batei-Medrash in the vain hope that he would find a positive sign from heaven.

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5)
(a) In the first Beis-ha'Medrash that they visited, the child quoted him the Pasuk from Yeshayah - which says "Ein Shalom, Amar Hash-m, la'Resha'im".
(b) The second child quoted him the Pasuk in Yirmeyahu "Ki Im Techabsi ba'Neser ... Nechtam Avonech l'Fanai".
(c) The last child quoted the Pasuk in Tehilim "ul'Rasha Amar Mah Lecha l'Saper Chukai" - only he misquoted it to read "ul'Elisha Amar Mah Lecha l'Saper Chukai?"
(d) According to some, Acher had a knife in his hand; according to others, he wished he had a knife in his hand - which he used (or would have used) to cut up that child into thirteen pieces, which he sent (or would have sent) to thirteen Batei-Medrash.

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6)
(a) In Heaven, they decided not to punish him in Gehinom for his sins, because he had studied Torah, but not to send him to Olam ha'Ba because of his sins - Rebbi Meir considered however, that it is better for him to receive his punishment in Gehinom and go to Olam ha'Ba. So he Davened that he should be able to achieve this after his death.
(b) Rebbi Meir's prayers were answered - and immediately after Rebbi Meir's death, smoke was seen to emerge from Acher's grave.
(c) Rebbi Yochanan disagreed with Rebbi Meir. He maintained that it was not correct on Rebbi Meir's part to cause his Rebbe to be punished. So he prayed that, after his death, he would be able to take Acher by the hand and lead him out of Gehinom. Sure enough, after he died, the smoke ceased.
(d) That Safdan said in his Hesped on Rebbi Yochanan - that even the guardian of the gates of Gehinom could not prevent Rebbi Yochanan from entering.

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7)
(a) Rebbi quoted the Pasuk "Lo Nin v'Lo Neched b'Amo, v'Ein Sarid bi'Megurav" - when Acher's daughter came to him for assistance. He was surprised that any descendent of Acher's was still alive (see Agados Maharsha).
(b) When, following her retort 'Remember his Torah and not his deeds', a fire came from Heaven and scorched the bench on which he was sitting - he wept and declared that if the Kavod of someone whose Torah caused him to become so despicable is so great, imagine how much Kavod is due to a Talmid-Chacham whose Torah brings him nothing but praise.

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8)
(a) Rabah bar bar Chanah quoting Rebbi Yochanan learns from the Pasuk "Ki Sifsei Kohen Yishmeru Da'as v'Torah Yevakshu mi'Pihu Ki Mal'ach Hash-m Tzevakos Hu" - that one should only learn Torah from someone who is like an angel (but not from a Rasha).
(b) Resh Lakish explained the fact that Rebbi Meir did learn from Acher, from the Pasuk "Hat Oznecha u'Shema Divrei Chachamim v'Libcha Tashis l'Da'ati" - which infers that one should concentrate on the Mind of Hash-m (the content of truth in the Rebbe's words), and not on the mind of the Rebbe.
(c) This latter Pasuk speaks about a great man (like Rebbi Meir - who is able to learn from the Rebbe's Torah, whilst ignoring his deeds) - whereas the former Pasuk (requiring a Rebbe to be like an angel before one is permitted to learn from him), speaks about an ordinary person (who is not able to do so).
(d) Rav Dimi quoting the Bnei Eretz Yisrael, explained with a Mashal (how Rebbi Meir could learn from Acher) - of someone who eats the dates, but throws away the pits.

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9)
(a) Rava explains Shlomo ha'Melech (in Shir ha'Shirim)'s description of a Talmid-Chacham to a nut - inasmuch as when a nut falls into the mud, the outer shell becomes filthy, but the nut itself remains untouched, so too, does the a Torah of a Talmid-Chacham who goes off, remain untainted.
(b) When Eliyahu informed Rabah bar Shilo that Hash-m was quoting the sayings from all the Chachamim except for Rebbi Meir, because he learned from Acher - he replied in amazement, why should it be different than someone who eats the fruit of the pomegranate (Acher's Torah) and throws away the peel (his evil deeds). To which ...
(c) ... Eliyahu replied - that Hash-m had now begun quoting Rebbi Meir ('Rebbi Meir My son says this ... ').
(d) Hash-m says 'Kalani me'Roshi, Kalani mi'Zro'i (meaning that His Head and His Arm felt heavy) - about a Rasha who has cursed Hash-m, and who, after being stoned, is left hanging for a short while until nightfall.
(e) Rebbi Meir learns from a 'Kal va'Chomer' - that if Hash-m feels so deeply for the death of a Rasha, imagine how deeply He must feel for the death of a Tzadik.

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10)
(a) Shmuel found Rav Yehudah leaning on the bolt of the door weeping, because he was worried - about his own chances of not going astray, if Talmidim of the caliber of Do'eg and Achitofel strayed from Hash-m.
(b) He explained the Pasuk "Ayeh Sofer ... " - which is speaking about Talmidei-Chachamim who have gone astray.
(c)
1. "Ayeh Sofer" - means 'Where are the Chachamim who could count all (the sequences of) the letters in the Torah?'
2. " ... Ayeh Shokel" - 'Where are the Chachamim who knew how to Darshen all the Kal va'Chamors in the Torah?'
3. " ... Ayeh Sofer es ha'Migdalim" - 'Where are the Chachamim who knew three hundred Halachos in connection with 'Migdal ha'Pore'ach b'Avir?'
(d) Do'eg and Achitofel - asked three hundred She'eilos regarding 'Migdal ha'Pore'ach b'Avir'.

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11)
(a) 'Migdal ha'Pore'ach b'Avir' might be referring to the tall size of the 'Lamed' or to the tower of the Dor Haflagah. Rashi however, prefers the text 'Migdal ha'Pasu'ach l'Avir' - in which case, it refers to a large cupboard which opened out to an open field or a courtyard.
(b) In spite of their learning abilities, Do'eg and Achitofel lost their portion in the world to Come. Two other ordinary citizens also lost their portions in the World to Come - Bil'am and Geichazi (the servant of Elisha).
(c) Three kings lost their portions, too - Yarav'am, Achav and Menasheh.

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12)
(a) Shmuel allayed Rav Yehudah's worries, assuring him that he did not need to worry that he might go the same way as the learned Resha'im whom we have just mentioned - because they had had a streak of Apikorsus all along.
(b) Shmuel's explanation manifested itself in Acher - inasmuch as he was always singing Greek songs (even during meal-times, when music is forbidden [to commemorate the Churban Beis ha'Mikdash]), and because of the inherent Apikorsus in those songs (Agados Maharsha); and because books on Greek philosophy would constantly fall out from under his clothes (see also Tosfos Amud Aleph, DH 'Shuvu').
(c) Nimus the weaver asked Rebbi Meir whether all wool that goes into the caldron absorbs the dye - meaning 'Is it true that anyone who learns Torah is protected from sinning?'
(d) Rebbi Meir replied - that only someone whose fear of G-d preceded his learning has that assurance, but not someone who does not.

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13)
(a) The Pasuk in Tehilim writes "Moshcheni Acharecha Narutzah" - about Rebbi Akiva.
(b) The angels wanted to cause him to sin like his colleagues, but Hash-m intervened - and ordered them to leave him alone, because, He said, he is worthy of 'making use of My Glory'.
(c) He subsequently avoided sinning - by taking care not to look at the Shechinah (or by not confusing one of the angels with the It), as we shall now explain.

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