Sanhedrin 100: The World-to-Come, Ben Sira

The rabbis extend their definition of an epikoros, an apostate.  Not only is one an epikoros if s/he denies the authority of G-d.  As well, for example, one is also an epikoros if s/he declares that the scroll of Esther needs no mantle because it is not as worthy as the other scrolls.  A story is told of Rabbi Yochanan, Rabbi Yirmeya and Rabbi Ziera and a vision of a river that will flow from the Holy of Holies with medicinal plants growing.  When a student tells Rabbi Yochanan that he is behaving like an epikoros, Rabbi Yochanan "directed his eyes toward him in anger and rendered him a pile of bones".  Even the accusation that one might be an epikoros is powerful and potentially dangerous.  Thus extending the definition of an epikoros is significant.

The rabbis wonder how tall people will be in the World-to-Come.  Based on a vague prooftext in Leviticus (26:13), "And I made you go upright", Rabbi Meir says that people will be twice Adam's height: 200 cubits tall.   Rabbi Yehuda says that we will be 100 cubits tall, like the height of the Sanctuary and its walls, based on Psalms (144:12).  But how will such massive people go through the gates that are 20 cubits tall?  The rabbis find reason by extending that proof text to include windows and other architecture that will accommodate people's height.

What about that river, wonder the rabbis.  What was the medicinal leaf used for? Based on its description, the rabbis surmise that it opened the mouth.  This could mean that it helps one who is 'mute' to speak.  It could mean that it helps a woman who is 'barren' to open her 'mouth' and have children.  It could help the Sages to speak wise words of Torah.

The rabbis go on to share a number of statements about the World-to-Come, including:

• one who works and blackens his face with the study of Torah will shine brightly in the World-to-Com
• one who starves himself studying Torah will be satisfied in the World-to-Come
• each person will receive his handful
• each righteous person will be given 310 worlds
• one who gives a pauper his handful in this world will be given His handful in the World-to-Come

The origin and context of each of these and other statements are explored.  The rabbis both debate and prove the voracity of each expression.

Who else is excluded from the World-to-Come?

• one who reads external literature, like the writing of 'heretics'
• one who reads the book of ben Sira, because of a debated passage about how to eat fish (leaving the skin on and roasting the fish whole) or despite its advice for men not to have 'atypical intercourse' with their wives because it causes her discomfort*

Ben Sira writes about how daughters are false treasures for their fathers who don't sleep at night for fear: as a child that she will be seduced, as a young woman that she will be licentious, at the age of majority that she will not marry, once married that she will not have children, and as an old woman that she will practice witchcraft.

The Sages say something similar.  The world requires both male and female children; however, happy are those who have male children and woe to those who have girls. 

Ben Sira also teaches us not to take anxiety into our hearts at it has killed mighty men.  Solomon and then two other rabbis said the same, though they advised people to either put it out of their minds or to speak with someone about that anxiety which will lessen its effects.  

Other statement from Ben Sira and other sources are suggested as reasons behind the upset with ben Sira's text:

• do not bring too many friends into your home (said by others as well)
• a sparse bearded man is clever; a thick bearded man is a fool
• one who blows on his cup is not thirsty
• take the bread away from a person who asks, "with what shall I eat bread?"
• one who has a passage (two colours, ex. white and black) in his beard cannot be overcome by the entire world
• a good wife is a good gift; she will be given into the bosom of a G-d-fearing man
• a bad wife is leprosy to her husband; the cure is to chase her from the home
• a beautiful wife: happy is her husband; the number of his days is doubled
• avert your eyes from a woman of grace; you will be trapped in her snare
• do not turn to her husband for strong drink or wine; many have been corrupted by her beauty and mighty are her fatalities
• many are the wounds of a peddler (referring to forbidden sexual relationships)
• let many be those who greet you; tell your secrets to one in one thousand
• from she who lies in your bosom protect the openings of your mouth (referring to sharing secrets with one's wife)
• do not grieve about tomorrow's troubles, for tomorrow might bring anything including the end of your time here, and the worry will have been about a world that is not his/hers
• adding to Provers, all the days of the poor are terrible and for the good-hearted it is always a feast, Ben Sira says that all of the nights are terrible as well (regarding worries about the water from rain damaging the roof and the vineyard, both of which are poor quality)

This "poor" is interpreted by the rabbis as the Talmud scholars, for they work so hard at learning Talmud but are faced with questions and problems.  The good-hearted are those who study Mishna, for these provide answers.  Or perhaps the "poor" are those  who have bad wives, and the good-hearted are those who have good wives.   Or this is looking at those who are sensitive and those who are broad-minded.  Or, finally, those who are compassionate and those who are cruel and indifferent to the suffering in the world.  

It is wonderful to see how many interpretations of these words of wisdom can be preserved and even celebrated.  

* note Deuteronomy (20:19) is referenced here, where we learn not to destroy trees or fish skin arbitrarily: "You shall not destroy its trees"