the Righteous and the Scoffers

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By: Reb Binyomin Adler

Rava expounded: What is the meaning of that which is written: But when I limped they rejoiced and gathered … they tore [at me] and would not be silenced? Dovid said before The Holy One, Blessed be He: Master of the Universe! It is revealed and known to You that if my enemies were to tear my flesh, my blood would not flow out (for it has drained from the surface of my body because of their taunts about my sin). And not only that, but when they were engrossed in the studying the tractates of Negaim and Oholos (difficult tractates in the order of Taharos), they interrupt their studies and say to me (tauntingly): Dovid! If one cohabits with another man’s wife, what is his prescribed form of execution? I said to them: If one cohabits with another man’s wife, his execution is by strangulation, but he has a share in the World to Come. However, one who makes his fellow’s face turn white from shame in public (as you are doing to me), has no share in the World to Come.

This dialogue appears somewhat strange. Were Dovid’s tormentors really serious in their accusations against him regarding his taking Bathsheva? If they were, should they have not summoned him to trial? Although the Gemora states that a king cannot be judged, certainly the Sages of the time would have at least incriminated Dovid. How can we understand their accusations?

There is a constant struggle in the world between the righteous and the wicked. Thus struggle has manifested itself throughout history, as evidenced in the incident where Avraham and Sara miraculously conceived a child, yet there were still those who scoffed and said that Avimelech impregnated Sara. Hashem always allows room for the wicked to interpret events in their own way. When Dovid committed the act with Bathsheva, Hashem allowed for the wicked to lose their share in the World to Come by scoffing at Dovid. They were not seeking justice at all. Rather, they were looking for someone to mock, and scoffers will mock anyone, even the great Dovid, King of Israel.

The Maharsha notes that one who speaks evil slander incurs tzaraas, and even still their study of those laws did not prevent them from slandering Dovid. One has to guard his speech, but equally important, one must inspect his actions to ensure that he is not from the scoffers, but from those who defend and respect the righteous.

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Daf Yomi - Yoma 86 - Publicizing Sins to inspire other to repent

Daf Yomi - Yoma 86 - Publicizing Sins to inspire other to repent

The Nesivos in his commentary on Eicha, Palgei Mayim explains the verse that states (1:18) Hashem is righteous, for I disobeyed His utterance. Listen, now, all you peoples and see my pain etc. The Nesivos writes that although one normally should conceal his sins, when the punishment is horrific and there is a desecration of HaShem’s Name, it is necessary to publicize the sin. The reason it is permitted to reveal the sins is because then HaShem’s Name will be glorified and others will be inspired to repent.

The Beis HaLevi in Parashas Vayera writes in a similar vein that once one has been punished, he is allowed to reveal the sin to show that HaShem’s judgment is just. We find that the Gemara in Sanhedrin 107a states that Dovid HaMelech prayed to Hashem that the sin that he committed with Batsheva should not be publicized, but his prayer was not accepted.

The Gemara in Avodah Zara 4b states that the incident with Batsheva was not fitting for Dovid HaMelech and the sin of worshipping the Golden Calf was not fitting for the Jewish People. Rashi explains that although the Jewish People could have withstood the temptation from their Evil Inclination, HaShem decreed that they should sin so that their repentance would inspire future generations to repent. An individual who sins will be motivated to repent because of Dovid HaMelech’s repentance, and if the masses sin, they will be motivated to repent because of the Jewish People’s repentance from worshipping the Golden Calf.

The Maharal writes that Tosfos understand the Gemara in Avodah Zara to mean that it was not fitting to have their sins publicized, as is stated in the Gemara here in Yoma. Yet, the sins of the Jewish People and the sins of Dovid HaMelech were revealed, so that they would serve as an inspiration to future generations to repent from their sins.

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