How Could Religious People Go Astray?

Eitan asks: "Hello. I wanted to understand how 'Acher' (Elisha ben Abuyah) threw off the yoke, even after he saw the truth in Judaism? And how are there religious people in our generation negatively influenced, after seeing all the good in Judaism?"

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Hello and blessings Eitan, and thank you for your questions.

Elisha ben Abuyah, who was also the teacher of Rabbi Meir, is called 'Acher' in the Talmud. The Talmud in Tractate Chagigah (page 14, column b) tells us that Elisha ben Abuyah engaged in mystical studies along with Ben Azzai, Ben Zoma, and Rabbi Akiva. All four ascended to the heavens, and their souls witnessed the upper worlds and angels. This high spiritual experience posed great danger to their souls. Ben Zoma saw things in the upper worlds he wasn't supposed to see and died (his soul did not return to his body). Ben Azzai saw dangerous things as well that affected him. Elisha ben Abuyah saw actions of angels in the heavens that confused him, causing a spiritual distortion, which, along with other events, led him to abandon Judaism. Only Rabbi Akiva returned whole and unharmed.

The Sages tell us that the greater a person is, the greater his evil inclination (Sukkah page 52, column a). Elisha faced a tough trial from heaven after hearing a divine voice saying he couldn't repent ("Return, O wayward sons, except for Acher"). Despite everything, Elisha ben Abuyah died contemplating repentance: the Talmud tells that as Elisha was dying, Rabbi Meir approached him and asked him to repent. Elisha replied: "Is it still accepted?" (meaning, will they accept repentance from someone like me?), and Rabbi Meir responded: "Man returns to dust even after deep contemplation of the soul." Elisha started to cry until he died in his tears. Rabbi Meir said: "It seems he passed away in repentance." It is later told how Rabbi Meir saved him from Gehenna (Chagigah page 15, b).

We cannot comprehend the magnitude of tests faced by such a great person, especially in a difficult generation during the persecution of the Ten Martyrs. The Talmud describes how Elisha was greatly affected by the disgrace he witnessed of Rabbi Chutzpit the Translator, which deeply influenced him.

Nevertheless, the story of Elisha ben Abuyah is filled with secrets and significant morals. This complexity is further evident in the fact that sayings from his righteous days appear in Pirkei Avot (Chapter 4, 20).

This concludes the explanation regarding 'Acher,' Rabbi Meir's mentor. As for regular people in our generation, the explanation is quite different.

The few who stray from the path nowadays are mostly young men, at a stage where temptation still boils within them. The inclination of man's heart is evil from youth, and as one matures, naturally forms a family - caring for his wife and children, thus realizing that life isn't just carefree, and that spiritual values are more important than temporary pleasures (for this reason, young men who stray in their twenties often find strength again in their thirties).

Statistics show that mature, educated Haredim rarely abandon their faith - this fact answers your question. The main reason for abandoning faith (throwing off the yoke) is the desire for personal freedom among young men who haven't yet learned the life lesson: "Man is born for toil" (Job 5:7), "Whoever throws off the yoke of Torah, a yoke of government and worldly affairs is placed upon him" (Avot 3:5). Eventually, everyone matures and ages, willy-nilly, learning that life's purpose isn't to chase pleasures.

We observe the complete opposite process between a penitent and one who abandons faith:

- A penitent strives to respect his parents more, thinks more about the people of Israel, overcomes selfish temptations (pride, envy, desire, honor), maintains modesty more (and if married - strives to respect and make his wife happy), studies Torah, refines his character, and more.

- Conversely, one who abandons faith turns to a selfish life where he considers only himself, focusing solely on his personal desires. This is expressed in seeking more comfort in life, acquiring wealth, social status, honor, material enjoyments, often at the cost of harming his parents, siblings, and caring family.

However, it should be noted that in most cases, social and family reasons preempted the spiritual decline. Often problematic friends or inadequate upbringing at home caused this, primarily lack of love from family members and authoritative figures who disappointed them, leading them to rebel against frameworks in a quest for personal freedom, seeking to rebel against the spring of life, and later justifying their desire with excuses.

The term they chose for themselves reveals the lack of thought among 'those who leave the path.' As known, the famous Jewish term 'to return in repentance' does not mean answering a mysterious question; the word 'repentance' means 'returning,' namely returning to Hashem: "Return, O Israel, to Hashem your God for you have stumbled in your iniquity" (Hosea Chapter 14, 2).

All those young people who 'left with a question' thought they were inventing a phrase opposite to 'repentance,' therefore calling themselves 'leaving with a question/returning with a question.' This exposed their great ignorance in basic Jewish concepts. What an incredible irony it is that they were divinely led to select such a mistaken term about Judaism, which betrays their true intent: those leaving with a question do not explore Judaism in depth, but seek quick and dubious excuses to throw off the yoke of religion. Their name bears witness to their lack of contemplation regarding the most significant step in their lives. May they return to their home in complete repentance!

As known, the Hidabroot organization works extensively in Israel and worldwide to change the negative image perpetrated by those inciting against our holy Judaism. Judaism's goal is not to create a burden that traps a person, but to bring happiness and faith into a person's life within the spiritual framework of the commandments. The Torah is the manufacturer's guide for souls, fostering wisdom of life, a positive outlook, mental health, a stable family, better marriage, and child education; statistical studies suggest that observance of Judaism promotes longevity, clarity of mind, and joy in life. Countless returnees to Judaism attest to living with a sense of emptiness before, and becoming happier and better people thanks to returning to their Judaism.