Elisha ben Avuya was a great Mishnaic master who infamously turned heretic later in his life. After his demise he was simply known as Acher, other one. There is one episode in his tragic story that speaks volumes.
The Sages taught in Gemara Chagigah:
There was once an incident involving Acḥer. He was riding on a horse on Shabbos and Rabbi Meir [his student before he strayed] was walking behind him to learn Torah from him. After a while, Acḥer said to him: Meir, turn back, for I have already estimated and measured according to the steps of my horse that the Shabbos boundary ends here, and you may therefore venture no further. R’ Meir said to him: You, too, return to the correct path. He said to him: But have I not already told you that I have already heard behind the dividing curtain: “Return, rebellious children,” apart from Acḥer.
It is striking how Acher’s abysmal spiritual state was largely due to his understanding that he had reached a point of no return, a point where his teshuva was no longer desired by G-d.
In Vayikra we are introduced to the idea of korbanos. Korbanos address the feeling which seemed to be somewhat responsible for Acher’s defiance. A korban allows us to negate the feeling that we are written off or spiritually damaged. The 14th century commentator, R’ Levi Ben Gershon, Ralbag explains, most korbanos function as a means for teshuva, a way to recover from sin. If one feels that due to sin he is forever flawed and blemished, he will sin even more. Despair, yiush, can severely impair spiritual progress. If we see ourselves as damaged, we no longer have the temerity we need to continue in an upward spiritual path, however nonsensical it is to add to the damage done. This is where korbanos fit in, Ralbag explains, although we may conceptually understand the effectiveness of a verbal teshuva without a korban, it is difficult to internalize and sincerely believe its efficacy. We can find ourselves wondering if we can really clean our own slate with feelings of regret and a verbal expression. Korbanos serve as a physical, tactile experience in which the sinner can actively participate in the process of teshuva. Furthermore, the korbanos are brought in the sacred temple which is the holiest place in the world. Physically bringing an animal as a korban in the Beis Hamikdash allows us to better relate to being cleared from his sin.
The tragic story of Elisha Ben Avuya and R’ Meir illustrates just how severe a feeling of being lost without the ability to return can be. In a similar vein, Ralbag taught that the spiritual danger of feeling, “as if he has an irremovable stain on his soul,” can be drastic. To prosper spiritually we must never forget or underestimate the power of return. Nobody is damaged or written off by G-d. All of us can pick ourselves up and live spiritual, meaningful lives.
