Shiur #18: Large Strides and Loss of Vision
TALMUDIC AGGADA
By Rav Yitzchak Blau
Shiur #18: Large Strides and Loss of Vision
The Rabbis taught: There are six things degrading
to a scholar
.And some say he should not take large strides.
And some say he should not take large strides, as
the master taught: A large stride removes five hundredth of a persons
eyesight. What is the remedy? It is
restored with kiddush on Friday night.
Tosafot (Taanit 10b) understand this gemara in a literal
and mathematically precise fashion, going so far as to wonder why people who
have taken five hundred large strides in their lifetimes do not become blind. First, Tosafot suggest that each step
removes one five hundredth of the persons remaining eyesight. Thus each step
hurts, but the person never approaches blindness. Tosafot then suggest that only
the first large stride damages the persons eyesight, while subsequent steps do
not. In a variation on that theme, Sefat Emet explains that the gemara
does not refer to each individual stride, but to a person who consistently takes
such steps. If so, the persons eyesight is only reduced once.
Remaining with the more literal reading of this gemara, how does
such a person restore the lost vision?
Rashi says that he drinks the wine of kiddush, while other
commentators suggest that he places some of the wine either on or in his eye. Some commentators object to putting
it in the eye, since that would violate the rabbinic prohibition against
medicinal cures on Shabbat. Ritva (Shabbat 113b) provides a justification
for placing the wine directly in the eye; the prohibition against medicinal
cures on Shabbat only encompasses naturalistic cures, not those based on loving
attachment to mitzvot such as this one.
Ben Yehoyada also assumes that the gemara speaks about actual
physical harm in the form of lost vision.
He questions why the rabbis cite large strides as specifically degrading
to a scholar, when the subsequent gemara implies that large strides are
bad for anybody. Apparently,
diminished sight is particularly galling for a talmid chakham (scholar). People might think the scholars
eyesight is fading because he took bribes, as the verse states: Bribery blinds
the eyes of the wise (Devarim 16:19).
Furthermore, scholars depend upon discerning vision to render legal
rulings regarding possible terefot (blemishes) in animals, the kashrut
of etrogim, or colors on the cloth of a potential nidda (a woman
who is ritually impure on account of menstruation). Therefore, a sage with poor vision
finds the situation especially embarrassing.
Alternatively, the Gemara does not refer to
any special properties of kiddush wine, but to the entrance of Shabbat. Both Meiri (Shabbat 113b) and
Maharsha (Berakhot 43b) adopt this approach. Maharsha adds that Shabbat is a time
when Halakha (Jewish law) prohibits large strides, since they are involved in
running. This explanation helps
clarify how the institution of Shabbat serves as the antidote for large steps.
Maharshas comment helps move the interpretation in a non-literal
direction, in which the Gemara does not discuss actual loss of sight and a
magical recovery through contact with kiddush wine. Keren Ora explains that large steps
signify running after things our eyes covet.
He cites the well-known verse: Do not go after your heart and your eyes
which you use to go astray (Bemidbar 15:39). For example, we mindlessly
chase after money or prestige, without thinking clearly about the implications.
Shabbat comes and curtails that mode of behavior. Let no man leave his leave
his place on the seventh day (Shemot 16:29). According to Keren Ora,
this verse signifies being content to remain in place on Shabbat, temporarily
putting on hold the breathless pursuit of the unnecessary.
Based on this approach, we can suggest a non-literal interpretation. Berakhot 43b refers not to a
physical loss of sight, but to a loss of perspective or vision. Chasing the
prestigious position or the expensive vacation, we forget what truly matters.
Fortunately for observant Jews, Shabbat comes weekly and restores our
perspective. No matter how many hours spent working in the law firm or pursuing
a big business deal, Friday night brings us back to the serenity of the Shabbat
table and to the warmth of community and family.
Reciting kiddush Friday night, we become oblivious to whatever
drives us to take large strides. I often wonder what provides a similar reminder
to those lacking the gift of the Sabbath.
A parallel approach appears in the Ollelot Efraim (cited in the
Hidushei Ha-geonim in the Ein Yaakov). He views large steps as
representing arrogance. Excessive pride causes loss of wisdom, signified by loss
of vision. Shabbat reminds us of our
awesome Creator and helps restore perspective on our place in the universe. Thus, the kiddush each Shabbat
evening repairs the damage generated by large steps of excess pride.
None of the interpretations thus far have explained why the Gemara
selects a five hundredth as the measure of the damage. We can raise this question even with
regard to a literal interpretation, but all the more so with regard to a
metaphorical interpretation. It is
worth noting that a different gemara about loss of sight employs the same
number. Eating coarse black
bread, new beer, or raw vegetables causes various health problems, including
loss of a five hundredth of ones vision (Pesachim 42a). That gemara
is not truly analogous to our discussion, since that source focuses on health
concerns, whereas our gemara critiques the character of someone taking
large steps. At the same time, it is striking how the Sages twice frame loss of
vision in terms of a five hundredth.
Let us follow our methodology from the
previous two weeks and see if the number five hundred has any particular Jewish
resonance. The few explicit scriptural references to that number seem irrelevant
to declining vision. Noah has children at the age of five hundred (Bereishit
5:32) and Israelite soldiers donate a five hundredth of the spoils of war to
Elazar after the defeat of Midian (Bemidbar 31: 28).
R. Kook provides an answer to the question that coheres with his broader
reading of our passage. For R. Kook,
large steps convey impatience with the process and the means to an end, while
rushing toward conclusions and results.
From this perspective, pesiah gasa (taking large steps) is
problematic even when chasing a worthy goal.
Someone with a deeper understanding appreciates the value of the process
and avoids a frenzied attempt to finish early.
In fact, according to this more profound perspective, one does not rest
content at any finish line, since each achievement is the springboard for the
next journey.
The Jerusalem Talmud in Berakhot 1:1 (see also Pesachim
94b) says that the distance from the earth to the firmament is five hundred
years, and the thickness of the firmament is also five hundred years. R. Kook
explains that this number symbolizes striving for a distant goal in the heavens,
with the five hundredth step representing the meeting point between the process
and the goal. Those who appreciate the value of process comprehend the secret of
five hundred. Those who dont understand invariably run with large steps and
lose a five hundredth of their sight, since they lack that crucial final step
that connects the means with the end. This approach to the number five hundred
is homiletic, and does not address the other gemara about lost vision.
Nonetheless, R. Kooks general interpretation of our gemara is quite
profound.
R. Kook emphasizes the value of the means to an end elsewhere in his
writings. According to a midrash
(Bereishit Rabba 5:9), God formed this world so that trees would have a
pleasant taste just as fruit does. Sin damaged the world, and now we only enjoy
the fruits. R. Kook identifies the
tree as the means, and the fruit as the ends. Ideally, we should enjoy and value
the process as much as the conclusion.
Due to our sin and limited insight, we only appreciate the end result, as
symbolized by the fruit (Orot Ha-teshuva 6:7).