Results for Give me all possible answers about Acher given by the Jewish Orthodox rabbis
Elisha ben Abuyah, known as Acher ("the Other"), was a prominent Talmudic rabbi who became a heretic after mystical experiences led him to deny core Jewish teachings and abandon observance; Orthodox rabbis offer diverse interpretations on whether he could repent (teshuvah), primarily debating a heavenly voice he heard excluding him from "Return, O rebellious children" (Jer. 3:22).123
Key Talmudic Background
Acher, teacher of Rabbi Meir, rode a horse on Shabbat beyond the techum boundary while Rabbi Meir walked behind to learn Torah. Acher warned Meir to turn back and, when urged to repent himself, cited a heavenly voice (bat kol) heard on Yom Kippur: "Return... except for Acher," claiming it barred his teshuvah.123
Orthodox Rabbinic Views on Acher's Fate and Teshuvah
Rabbis across centuries interpret this episode differently, emphasizing free will, misunderstanding, or divine decree:
- Acher could have repented but believed he couldn't: The heavenly voice reflected what was already decreed in Heaven due to his inevitable refusal; had he tried teshuvah, he would have been accepted.1
- Misinterpretation of the voice: Acher mistook it as permanent exclusion, but it was conditional or prophetic of his choice; Rav Menachem Meiri (14th century) states Acher erroneously believed teshuvah impossible.1
- Distinction between identities: "Acher could not return, but Elisha ben Abuyah could"—the heretic persona was irredeemable, but his original self remained viable for repentance; per Rav Joseph B. Soloveitchik (20th century).1
- Should not have despaired: Rav Yeshayahu Horowitz (Shelah, 17th century) criticizes Acher for giving up prematurely.1
- No divine assistance for teshuvah: Like Rambam's 24 types of unforgivable sins, Acher lacked heavenly help but could still repent through personal effort alone; per Rav Blaser's reading of Rambam.1
- Rejection of deterministic doom: Acher's view that only those "good from the beginning" succeed opposes Jewish free will; exemplified by Rabbi Akiva and Rabbi Meir's rises from humble origins.3
- Rabbi Meir's persistent hope: Despite Acher's collaboration with Romans to desecrate Shabbat and erase Jewish identity, Rabbi Meir believed teshuvah possible and maintained their bond.13
| Viewpoint | Key Rabbi(s) | Core Explanation |
|---|---|---|
| Voice predictive, not prohibitive | Talmud (Chagigah 15a), Meiri | Acher would've been accepted if he tried.1 |
| "Acher" vs. "Elisha" | Rav Soloveitchik | Heretic irredeemable, but core self redeemable.1 |
| No divine aid needed | Rav Blaser (on Rambam) | Personal effort sufficient.1 |
| Free will prevails | General (vs. Acher's determinism) | Rise of Akiva/Meir disproves predestination.3 |
These views affirm teshuvah's universal availability in principle, critiquing Acher's despair or mishearing as his true failing.13 No sources indicate consensus on total irredemption beyond Acher's self-narrative.