[Avodah] The Day of Death

[Micha Berger]

Another YHE ("Gush") email raises the question of whether the advice
R' Levi bar Chama repeats in the name of Reish Lakish really works:

    R. Levi bar Chama said in the name of R. Shimon ben Lakish: A
    person should always incite his good inclination against his evil
    inclination, as it says: "Tremble and do not sin." If he succeeds,
    well and good; if not, he should engage in Torah study, as it says:
    "Commune with your own heart." If he succeeds, well and good; if
    not, he should recite the Shema, as it says: "Upon your bed." If
    he succeeds, well and good; if not, he should remind himself of the
    day of death, as it says: "And be still. Selah" (Berakhot 5a).

Skipping to the maqanah of http://vbm-torah.org/archive/aggada72/13aggada.htm

    Despite the cogency of the above approaches, I believe that a
    more profound argument lies at the heart of R. Shimon ben Lakish's
    reluctance to use the day of death as a spur to repentance. R. Reisher
    argues that the day of death is a very effective medicine, but one
    with dangerous side effects. But one can challenge R. Reisher's
    assumption that remembering the day of death is effective. R Eliyahu
    Lopian (1876 -- 1970) was an influential Rosh Yeshiva and Mashgiach
    (Yeshiva head and spiritual advisor) in England and Israel. In his
    Lev Eliyahu (parashat Toldot), he insightfully explains why musing
    about death may be ineffective. Thoughts of mortality certainly
    create a sense of urgency; given little time, we rightfully focus
    on what we truly care about. Yet some people's ultimate concerns
    revolve around the trivial and the mundane. If a person's lifetime
    goal is pursuing the perfect steak, then thinking about the limited
    time remaining will only energize his attempts to locate novel steak
    options. As Yeshayahu pointed out long ago, some react to the prospect
    of death by indulging in physicality: "And behold joy and gladness,
    slaying oxen and killing sheep, eating flesh and drinking wine--'Let
    us eat and drink, for tomorrow we shall die!'" (Yeshayahu 22:13). A
    sense of urgency only helps those whose heart is in the right place
    to begin with.

    R. Lopian cites an earlier biblical source for this idea. Esav
    says: "I am at the point of death; what do I need the birthright
    for?" (Bereishit 25:32). According to Rashi, Esav considers the
    many halakhic restrictions involved in Temple service and foresees
    committing a capital offense. In a more straightforward reading, Ibn
    Ezra explains that hunting reflects a dangerous lifestyle, so Esav
    harbors constant doubts about how long he will live. Either way,
    thoughts of mortality do not bring Esav to greater religiosity;
    on the contrary, they make him think about his next meal.

    Chatam Sofer's creative reading of a different gemara echoes
    R. Lopian's insight:

	Reish Lakish sold himself to the Ludae (Rashi Shabbat 10a says
	that they Ludae were cannibals. Marcus Jastrow says that they
	were people who hire men for gladiatorial contests). He took with
	him a sack and a stone. He said (to himself): "I know that on a
	person's last day (before they kill him), they grant him whatever
	he wishes so that his blood will be atoned for." On his last day,
	they said: "What would you like?" He said: "I want to tie you
	up and sit you down and give each one of you a sack and a half
	(i.e. hit them with the sack)." He tied them up and sat them
	down. He hit each one of them, and their spirit departed. They
	gnashed their teeth. He said: "Are you smiling at me? I still
	have another half to give you." He killed them all (Gittin 47a).

    We could take this gemara at face value, portraying Reish Lakish as
    heroically and cleverly removing scourges of society. Accepting such
    a literal approach, Tosafot think this story must have occurred
    in the earlier stages of Reish Lakish's life, before he joined
    the world of the beit midrash (see Bava Metzia 84a). Yet given the
    fantastical nature of this tale, it might make more sense to read it
    allegorically. R. Sofer does so by connecting this gemara with Reish
    Lakish's statement in Berakhot 5a. He identifies the Ludae as the
    evil inclination that consumes flesh. The hit refers to Shema and
    Torah study, the preferable ways of subduing the evil inclination;
    the half hit refers to recalling the day of death, a less optimum
    strategy. Given Reish Lakish's righteousness, the first hit knocked
    out the evil inclination, and he did not require the half hit.

    Like R. Lopian, R. Sofer mentions the possibility of mortality
    motivating a turn to hedonism. He says that remembering the day of
    death only works when one first studies Torah and recites Shema. Given
    the right background and priorities, thoughts of death can help. Yet
    this strategy has great limitations; it requires the right context
    to work and, even when effective, causes negative side effects.

    Educators who are frustrated by their students' apathy may try to
    up the emotional ante by talking about such matters as death or
    the Holocaust. They feel that only such powerful themes will affect
    indifferent students. R. Lopian and R. Sofer remind us not to quickly
    adopt such an approach. Torah study and reciting the Shema are more
    basic and positive educational strategies.

(Personally I get a kick out of noticing how often teshuvah-related
discussions in the gemara involve R' Shimon ben Laqish.)

Tir'u baTov!
-Micha

-- 
Micha Berger             None of us will leave this place alive.
micha at aishdas.org        All that is left to us is
http://www.aishdas.org   to be as human as possible while we are here.
Fax: (270) 514-1507            - Anonymous MD, while a Nazi prisoner