Avodah Zarah, Daf 48
On this daf, there are various discussions of how to negotiate the intrusion of idolatry in public spaces. In earlier times of less material wealth and technology, it was not uncommon for the entire town to rely on the town clock, which was typically located on the tallest building – usually a church. Since it is forbidden to receive material benefit from idolatry and idolatrous objects, poskim have discussed whether it is permissible to tell the time by looking at such clocks. It seems that most hold it is permitted because the clock’s function is incidental to the idolatry and is simply placed there due to the church’s height and centrality (see Sha’arim HaMetzuyanim Behalacha 116:5). Although technically permitted, it is still encouraged to avoid using the clock.
There is an amazing story told about Rav Aharon Kotler, zt”l (Torasecha Sha’ashuai, p. 212): One of his students told him that for a long time he had been plagued by heretical thoughts and now wished to convert to Christianity. The Rosh Yeshiva was horrified and pained, trying every possible way to influence the young man to abandon his intention, to no avail. Rav Aharon decided to consult with the Kopishnitzer Rebbe, zt”l. The Rebbe replied that it would be worthwhile to find out how the young man sets his watch. Rav Aharon did not understand what the Rebbe meant, but he took the Rebbe’s words seriously. He asked the young man how he sets his watch.
The student replied that he sets his watch every morning at exactly seven o’clock, when the church bell across from his room rings. Rabbi Kotler went and bought the student an expensive watch, one that did not need to be set, and made a condition with him that if he ever needed to set his watch, he should do so using the yeshiva’s clock. After some time, the young man’s mind settled, and he remained in the yeshiva to study. Eventually, he became one of the great Torah scholars of Israel!
This is one of those stories that can be understood both psychologically and spiritually. If one is content with a completely spiritual explanation, one can say that somehow the Rebbe sensed the impure vibes, realized their source, and that once corrected, everything was fine. There is no easy way to explain the Rebbe’s intuition without attributing it to some form of Ruach HaKodesh. Perhaps the Rebbe met the young man in person – which I am not sure occurred in this story – but if so, there could have been nonverbal visual cues that clued the Rebbe in, including even possibly observing him setting his watch, or glancing at his watch, at the sound of the church bells.
Regarding the bochur, psychologically speaking it is hard to tell what is the chicken and what is the egg. Did he already have leanings toward this other religion, and that is why he took satisfaction in setting his watch by the church bells? Or was it some kind of subtle psychological influence that made him feel warmer toward the religion because he was able to set his clock by it? Symbolism is powerful in the unconscious and is used in advertising all the time. Gaining the benefit of setting one’s clock by something implies being organized and oriented from it. The unconscious mind does not think with linear logic, but rather with symbolic associative thoughts.
Most religions, including ours, use symbolic actions and language to reach the heart. Otherwise, we wouldn’t wear black boxes on our heads and arms, have parchment on our doorways, eat unleavened bread and bitter herbs, or blow a ram’s horn in order to cry out for forgiveness. The point is that whether we like it or not, our unconscious minds are influenced by symbolic actions, and therefore orienting oneself by a heretical source can, without even realizing it, lead us to be more sympathetic and open to certain ideas. It’s Advertising 101.
Therefore, while the Rebbe’s intuition might indeed be miraculous, the dynamic – whether psychological or spiritual – is understandable, insofar as we can grasp the non-rational workings of the mind. Non-rational does not mean irrational. It doesn’t mean that it’s random or without sensibility. The Greek etymology of rational is “measurable” – meaning, a non-rational matter operates in a domain that isn’t easily measurable or analyzable, but it is not nonsensical either.
Rock-Solid Attitudes
Daf 49
Our Gemara on amud beis begins a discussion regarding a particular deity known as Markulis. It is not necessarily Mercury, because the way in which the Gemara describes the worship and what we know from Greek mythology do not perfectly match. Regardless of its actual identity, the Gemara and commentaries describe it as being formed by a pile of two rocks and then one rock on top. An aspect of its worship seems to be throwing a rock at it. Interestingly, if one throws a rock at Markulis with the intention of being disrespectful, since that is still its way of worship, one has transgressed some type of prohibition (Sanhedrin 64a).
Rabbinic literature uses this as an idiom for any effort that ironically accomplishes the opposite of what one wishes to do. For example, the Rabbis state that doing kindness for someone who does not appreciate it, giving honor to a fool, or teaching Torah to an unworthy student is like throwing a stone at Markulis (Chullin 133a and Ein Yaakov). Which is to say, it’s not just futile; it may ironically backfire. The honor will lead him to false confidence, the kindness will breed dependency, and the unworthy student could corrupt and lead others astray.
Regarding the last point of the unworthy student, we find other passages in the Gemara that seem to contradict this. For example, Pesachim (50b) says that one should study Torah even for ulterior motives because, through behavioral momentum or exposure to positive influences, he will eventually come to appreciate Torah and study it for its own sake. Even more strongly, Eicha Rabbasi (Pesicha 2) has G-d lamenting about the generation of the destruction of the Temple: “‘They have forsaken Me and did not observe My Torah.’ (Jeremiah 16:11). If only they had done the opposite: forsaken Me but still observed My Torah. Because by engaging in it, the light that is in it would have returned them to the good path.”
How do we reconcile these two principles? Derech Hashem (IV: Torah Study) explains: Though Torah has intrinsic value, and it would be impossible to perform G-d’s will without understanding it through His Torah, there is something additional that comes from Torah study. When engaged in Torah study, there is a certain attachment and Divine inspiration that flows into the person, and the more deeply he tries to understand Torah, the more powerful this inspiration is.
However, to receive this benefit, one must have his “radio” turned on; he must approach Torah study with reverence and sincerity. In addition, if he is immersed in sinful behaviors or thoughts, that will greatly reduce his receptivity. Nonetheless, it is true that the Torah has the ability to bring a person back to it even if he engages for ulterior motives. Even reading the words of the Torah without understanding has an impact and benefit. There is one proviso: At the very least, one should approach Torah study with neutrality and an open mind, and not with contempt or scorn.
Derech Hashem explains that such a person may not necessarily receive a Divine flow or inspiration, but the Torah will still have the power to affect him and bring him to a realization of its value, so that he can begin his journey so long as it is not out of mockery or derision.
In general, this is a true pattern in nature. Most things cannot be effective if the system is resistant. Many therapists will tell you anecdotally that even the most powerful antidepressants don’t necessarily work if someone has strong compulsions to remain depressed or withdrawn. If one engages in anything with a heavily skeptical attitude, their cognitive bias will shape the narrative and cause them to pluck data that supports their strong need for the status quo.
Likewise, if a person has an optimistic attitude, the cognitive bias will seek reasons to feel better. It is an inescapable factor in human consciousness that the attitude itself shapes the outcome.
In Derech Hashem’s view, this is even more important in Torah study. The reverence and effort to understand yield more than knowledge; they bring a supernatural benefit. But at the bare minimum, having an open attitude is enough for the Torah to work its magic.
Border Patrol
Daf 50
Our Gemara on amud aleph discusses the status of stones near the pile of stones that make up the deity Markulis. If they are within four cubits, they are close enough that they are assumed to be part of the deity and just became detached.
The area of four cubits manifests itself with regularity in halacha. Whether for commerce, mitzvos, or even idolatry, this space around an object has a particular significance of meaning and attachment.
The Gemara (Nedarim 34) discusses a situation where one declares a loaf as Hekdesh (dedicated to the Beis HaMikdash). According to many commentaries, the scenario involves a case where he has not yet picked up the loaf, but since it is within four cubits, he has a certain power over it. Here too we find this idea that four cubits represents a domain belonging to a presence or object.
In Gemara Bava Metzi’a (10a), we find a rabbinic enactment to allow for acquisition and reduce quarrels about ownership: “A person’s area of four square cubits effects acquisition of property for him everywhere.”
Likkutei Halachos (Choshen Mishpat, Laws of Divisions of Partnerships, Chapter 1:8) explains the mystical meaning of these dimensions. A person’s four cubits speak of the person’s foray into the outer world beyond his home. The hustle and bustle of the marketplace and its wares represent the smorgasbord of potential benefit from the material and ideas of this world. As he engages with the world, he must acquire good spiritual emanations by doing good and, of course, refraining from evil.
The four cubits are the person’s spiritual penumbra that can protect him and allow him to bring the godly into this world and his actions.
As the Gemara (Berachos 8a) declares: “Since the day the Temple, where the Divine Presence rested in this world, was destroyed, the Holy One, Blessed be He, has only one place in His world where He reveals His presence exclusively: only the four cubits where the study of halacha is undertaken.”
That is, by engaging in commerce while being mindful of what is moral and correct (the four cubits of halacha), we then elevate the physical world and bring holiness to it. We are creating a portable Temple and sanctified space by mindfully bringing G-d and morality into our transactions.
Similarly, the Gemara (Bava Basra 11b) speaks of four cubits reserved in front of the entrance to the courtyard for unburdening one’s beasts as he comes in from the marketplace. The “unburdening of the beast” is a metaphor for a filtration process before you enter your home. After spending the day outside, before you enter the sanctuary of your home, pause and consider what you should leave behind and what you should take in.
A healthy organism – whether a person, family, community, or nation – requires clear and functional boundaries. There must be a zone of influence where the inside and the outside encounter each other and go through a process of filtration, selection, exchange, integration, or rejection.
This is the four cubits that hold the halacha, which provide guidance for healthy personal and relational boundaries. When we hold that space properly, the Shechinah is present. A vessel must have walls and a bottom to receive and hold material. Although G-d is omnipresent, humans will not be able to perceive or commune with His presence without having their own healthy boundaries.
