There is a strange mishnah at Avot 5:21:
כָּל הַמְזַכֶּה אֶת הָרַבִּים, אֵין חֵטְא בָּא
עַל יָדוֹ, וְכָל הַמַּחֲטִיא אֶת הָרַבִּים, אֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת
תְּשׁוּבָה. מֹשֶׁה זָכָה וְזִכָּה אֶת הָרַבִּים, זְכוּת הָרַבִּים תָּלוּי בּוֹ,
שֶׁנֶּאֱמַר: צִדְקַת יְיָ עָשָׂה, וּמִשְׁפָּטָיו עִם יִשְׂרָאֵל. יָרָבְעָם בֶּן
נְבָט חָטָא וְהֶחֱטִיא אֶת הָרַבִּים, חֵטְא הָרַבִּים תָּלוּי בּוֹ, שֶׁנֶּאֱמַר:
עַל חַטֹּאות יָרָבְעָם אֲשֶׁר חָטָא, וַאֲשֶׁר הֶחֱטִיא אֶת יִשְׂרָאֵל
Whoever causes the community to
be meritorious, no sin will come by his hand. But anyone who causes the
community to sin is not given the opportunity to repent.
Moses was meritorious and caused
the community to be meritorious, so the community's merit is attributed to him;
as it says: "He did God's righteousness, and His laws
with Israel" (Devarim 33:21). Jeroboam the son of Nevat sinned and caused
the community to sin, so the community's sin is attributed to him, as it says:
"For the sins of Jeroboam, which he sinned and caused Israel to sin"
(I Melachim 15:30).
Let’s leave aside the issues of what the verses cited in
support of this teaching actually prove, and why the first of the two does not
even refer to Moses, and move on to another point, one that our Sages discuss.
They ask: when the mishnah says, of the person who makes the community
meritorious, “no sin will come by his hand”, to whose sin does this refer? Is
it the person who benefits the community who is saved from sinning—or is it the
community itself?
R' Shimshon Raphael Hirsch mentions both possible readings
and treats them as being valid, as does R’ Abraham J. Twerski (Visions of
the Fathes). Some commentators opt for the latter since this is the reward
that the community gets for following the example of its righteous leader. R’
Avraham Azulai (Ahavah beTa’anugim) gives the example that, when the
leader performs an act which is normally forbidden but for which he has a heter (permission),
it will not happen that others, watching him, will perform the same act in
breach of halachah. The Meiri argues however that it must mean the leader,
since he should not go to Gehinnom when he dies while his community relishes
the joys of the Garden of Eden. R’ Yitzchak Magriso (Me’am Lo’ez)
supports this view, which originates with Rambam.
Now here’s a fresh perspective on this Mishnah, based on an
idea of Maharam Shik.
Looking generally at people whose actions benefit the community, we can divide them into two camps. There are those who act this way because they love God and are motivated by their love for Him to do His will by assisting His creations to keep on the right path. There are also those who are motivated by love for their fellow humans, with whom they empathise and deeply wish to elevate to heightened standards of behaviour towards God and man.
What is the significance of this distinction? Perhaps it
offers a key to unlock the answer to our question above. We can say that, where
a person is driven by love for God, it is he who will not be caused to sin in
the process of helping others. However, where a person seeks to help others
because of his love for them, it is they who will not be led into the grasp of
sin.
In reality we do not live in a binary world in which
everything is either-or. There is no reason why a person cannot be motivated
both by love of God and by love of one’s fellow humans. Indeed, when it comes
to either seeking to acquire Torah learning (Avot 6:6) or to learning Torah for
its own sake and without any ulterior motive (Avot 6:1), the paradigm figure is
one who loves both God and His creations.
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