Kohelet Rabbah, a collection of rabbinic interpretations on the Book of Ecclesiastes, suggests that "all matters are wearying" – especially matters of heresy. But what does that really mean? It’s not just about disagreeing; it’s about the soul-draining effect of engaging with ideas that fundamentally challenge our core beliefs. The text illustrates this with a gripping story about Rabbi Eliezer.
The story goes that Rabbi Eliezer was apprehended for heresy. He was brought before a governor who questioned his involvement in "idle matters" – a subtle jab at the Oral Torah. Rabbi Eliezer cleverly replied, "I consider the judge trustworthy," leading the governor to believe he was being complimented, when in reality, Rabbi Eliezer was referring to Heaven. Impressed by what he thought was respect, the governor acquitted him, acknowledging that even though the academies might consider Rabbi Eliezer's beliefs mistaken, he was innocent.
But here's where it gets interesting. After his exoneration, Rabbi Eliezer was deeply troubled. Why had he been accused in the first place? His students tried to comfort him, but to no avail. Finally, Rabbi Akiva, ever astute, asked a pointed question: "Rabbi, did perhaps one of the heretics ever say something before you, and you found it pleasant?"
This question gets to the heart of the matter. Was it merely the accusation of heresy that troubled Rabbi Eliezer, or something deeper? Rabbi Eliezer then recalled an encounter in the marketplace of Tzippori. A man named Yaakov of Sikhnaya had approached him with a question regarding the verse in Deuteronomy (23:19) that prohibits bringing the fee of a harlot or the price of a dog to the house of the Lord. Yaakov asked what one should do with such coins once consecrated. He suggested using them to build bathhouses and bathrooms for the Temple complex, arguing that since the money originated from something repugnant, it should be used for repugnant purposes, citing (Micah 1:7): "For from the fee of a harlot she gathered them, and to the fee of a harlot they will return." Rabbi Eliezer admitted that he found the argument pleasing – a halakha, a point of Jewish law, was temporarily concealed from him.
The Zohar, the foundational work of Jewish mysticism, often emphasizes the subtle dangers of straying from established paths. This story echoes that sentiment. Rabbi Eliezer recognized that his momentary agreement with Yaakov's heretical interpretation led to his troubles. He realized he had violated the Torah's warning in (Proverbs 5:8): "Distance your way from her, and do not approach the door of her house." Here, "her" refers to heresy and prostitution, both of which can lead to spiritual ruin.
The text continues, highlighting the importance of maintaining a safe distance from heresy. Rabbi Hisda suggests a distance of four cubits. This idea is further illustrated by the tragic story of Rabbi Elazar ben Dama, nephew of Rabbi Yishmael. When bitten by a snake, Yaakov of Sikhnaya offered to cure him through incantation, invoking "so-and-so’s" name . Rabbi Yishmael forbade it, but Ben Dama argued he could prove from the Torah that it was permissible, citing (Leviticus 18:5): "That a man shall do and he will live by them" – meaning, one may violate most prohibitions to save a life (as clarified in Yoma 85b). Sadly, Ben Dama died before he could offer his proof. Rabbi Yishmael rejoiced, praising Ben Dama for his purity and for not breaching the boundaries set by the Sages, reminding us that "one who breaches a fence, a snake will bite him" (Ecclesiastes 10:8).
According to Ginzberg's Legends of the Jews, these stories aren't just historical anecdotes; they're cautionary tales, reminding us of the subtle and insidious nature of heresy. It's not always a grand, overt challenge to faith, but sometimes a seemingly innocuous idea that, if embraced, can lead us down a dangerous path.
So, what do we take away from this? It’s a reminder to be vigilant, to critically examine the ideas we encounter, and to be mindful of the sources we find pleasing. It's not about shutting ourselves off from the world, but about cultivating discernment and remaining grounded in our core values. It’s about recognizing that sometimes, the most dangerous ideas are the ones that sound good at first.
Another matter, “all matters are wearying” – matters of heresy exhaust a person. There was an incident involving Rabbi Eliezer, who was apprehended for the purpose of heresy.63He was apprehended by heretics in order to force him to concede to their beliefs. The governor took him and brought him up to the platform to judge him. He said to him: ‘Rabbi, is it appropriate for a great person like you to engage in these idle matters?’64The reference is to the Oral Torah. He said to him: ‘I consider the judge trustworthy.’ [The governor] thought that he said it regarding him, but [in fact, Rabbi Eliezer] said it in reference to Heaven. [The governor] said to him: ‘Since you trusted me, although I [still] say what I have believed: [How] is it possible that these academies would be [so] mistaken [as to believe] in these idle matters, [but nonetheless] the verdict is that you are exonerated.’ After Rabbi Eliezer was exonerated [and allowed to descend] from the platform, he was distressed that he had been apprehended for the purpose of heresy.65He did not understand why this had happened to him. His students entered to console him, but he did not accept it. Rabbi Akiva entered to him and said to him: ‘Rabbi, did, perhaps, one of the heretics ever say something before you and you found it pleasant?’ He said to him: ‘Yes, by Heaven, you reminded me. Once I was ascending in the upper marketplace of Tzippori, and a person approached me, and his name was Yaakov of the village of Sikhnaya, and he said to me one matter in the name of so-and-so66Some say this is a reference to Jesus. and it brought me pleasure. That matter was: ‘It is written in your Torah: “You shalt not bring the fee of a harlot or the price of a dog to the house of the Lord” (Deuteronomy 23:19). What are they?’ I said to him: ‘They are prohibited.’ He said to me: ‘They are prohibited for an offering, but is it permitted to destroy these [coins]?’67Once they have been consecrated. I said to him: ‘If so,68That they cannot be destroyed. what will he do with them?’ He said to me: ‘Let him make with them bathhouses and bathrooms.’69For use in the Temple complex. I said to him: ‘You have spoken well,’ and a halakha70That one must not engage in discourse with a heretic or accept his words. was temporarily concealed from me. ‘When he saw that I accepted his words, he said: ‘So said so-and-so: From repugnance it came, and to repugnance it should be expended,71The money came from payment to a harlot, and therefore should be used for repugnant matters, such as bathrooms. as it is stated: “For from the fee of a harlot she gathered them, and to the fee of a harlot they will return” (Micah 1:7). Let them be bathrooms for the multitudes,’ and it gave me pleasure. For that matter I was apprehended for heresy. Moreover, I violated what is written in the Torah: “Distance your way from her, and do not approach the door of her house” (Proverbs 5:8). “Distance your way from her,” this is heresy. “And do not approach the door of her house,” this is prostitution. Why? It is because: “For she has felled many wounded; abundant are all she has killed” (Proverbs 7:26).’ How far [must one distance oneself]? Rabbi Ḥisda said: Four cubits. For this, Rabbi Elazar ben Dama, son of the sister of Rabbi Yishmael, died. He was bitten by a snake, and Yaakov of the village of Sikhnaya came to cure him [through incantation] in the name of so-and-so, but Rabbi Yishmael did not allow him to do so. He said: ‘You are not permitted to do thus, ben Dama.’ [Ben Dama] said to him: ‘Allow me, and I will cite you proof from the Torah that it is permitted,’ but he did not manage to cite him proof before he died. Rabbi Yishmael rejoiced and said: ‘Happy are you, ben Dama, as your soul emerged in purity and you did not breach the boundary of the Sages, as anyone who breaches the boundary of the Sages, ultimately punishment befalls him, as it is stated: “One who breaches a fence, a snake will bite him” (Ecclesiastes 10:8).’ But was he not bitten [by a snake]? Rather, that a snake would not bite him in the future.72Had he been cured from this snake bite, he would have thereby sinned and he would have in any event then received another snake bite that would have been incurable (Etz Yosef). What did he have in that regard?73What proof did Rabbi Elazar ben Dama seek to bring? “That a man shall do and he will live by them” (Leviticus 18:5) – and not that he will die by them.74This proves that one may violate most prohibitions in order to save a life (Yoma 85b).
