Inspirational Moment

The Talmud in Yevamos (62b) states that the talmidim of R’ Akiva died in a plague during the period of Sefiras Haomer. The reason stated is “shelo nohagu kovod zeh lozeh – they did not treat each other with the proper respect.”

The Medrash Rabba 61 says

The Talmud in Yevamos (62b) states that the talmidim of R’ Akiva died in a plague during the period of Sefiras Haomer. The reason stated is “shelo nohagu kovod zeh lozeh – they did not treat each other with the proper respect.”

The Medrash Rabba 61 says that the talmidim died because they regarded each other’s Torah with displeasure.

HaGaon R’ Yechezkel Levenstein (1895-1974) was Mashgiach Ruchani in Mir in Europe and later Mashgiach of Ponovezh. He explains that both these reasons are really one and the same.

The talmidim actually begrudged each other’s accomplishments in Torah, and for this reason, the Heavenly punishment was very severe, because the talmidim were in effect categorized as “sonei Hashem – those who hate Hashem.”

Rabbeinu Yonah states in Sefer Shaarei Teshuvah that it is possible to find individuals who are observant in all the mitzvos and are careful not to commit any sins and could still be classified as “sonei Hashem.” One who takes exception to others giving honor to the king and paying tribute to him must privately detest the king. Similarly, says Rabbeinu Yonah, one who resents another person’s involvement in Torah, or dislikes when others serve Hashem, demonstrates that he “hates Hashem.” Conversely, the more Torah that is learned, and the more that Torah study is strengthened, the greater is the kovod and honor of Hashem.

A very basic question is asked by the Ohr Yechezkel, cited by the Sefer Mei’ein HaMoed: How is it possible that the great talmidim of R’ Akiva were embroiled in the dishonor of a talmid chacham -- such a reprehensible aveiroh?

This lapse, he explains, was initially brought about because of the underlying effort on the part of the talmidim of R’ Akiva to nullify all of their negative character traits. This included an intense desire to eradicate any love of honor. Their intention in degrading the concept of honor was totally l’shem shamayim,. Therefore they withheld respect from their colleagues in order to help their friends in their character development.

After the 24,000 talmidim died, R’ Akiva traveled to the south to gather more talmidim. R’ Akiva understood what had taken place among the first group of talmidim. He therefore told this group that the earlier talmidim had indeed not given kovod to each other, but not because they hated honor, rather because of their difficulty in observing a colleague’s success in Torah.

Our sages are teaching us an extremely important lesson. Although one may think that his kavanah – intent – for doing something is completely l’shem shamayim, he may in reality chas v’sholom be causing a plague in the world.

We must always be guided by the all-encompassing mitzvah of v’ahavta l’rei’acha kamocha when dealing with people. This principle was stated by R’ Akiva even more simply (Shabbos 31a), “d’alach sanai l’chavroch lo sa’avid – what is hateful to you do not do to your fellow.”

Every Motzoei Shabbos many talmidim gathered at the home of the great Maharil Diskin to listen to his shiur in parshas hashavua. Once he felt very weak, and one of the talmidim went into the kitchen to make a glass of tea for the rebbi. He added two spoons of sugar and then took the glass to the gaon as he sat giving the shiur.

When the Rebbetzin came into the kitchen a little later she saw that, instead of taking out the sugar, the person had taken out the salt for the glass of tea. She ran into the room where the gaon was giving the shiur and saw that the glass of tea had already been drunk.

The Maharil, realizing that the Rebbetzin was concerned about his glass of tea, signaled her not to say anything. After the students had departed the Rebbetzin asked the Maharil, “How did you drink that salty tea? It could be detrimental to your health.”

The Maharil answered, “You know that it has already been paskened l’halacha that it’s better for a person to cast himself into a fiery furnace than to shame another person in public. How could I not drink the tea? In fact, if I would not have drunk the tea that would have been harmful!”