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What was the story of Ketiah bar Shalom? There was a Caesar who hated the Jews. He asked the dignitaries of his kingdom: "If a wart (a reference to the Jews) develops on someone's foot. Should he cut it off and be healed or leave it and suffer?" They responded: "He should cut it off and be healed." Ketiah bar Shalom said to them: First of all, you will not be able to wipe them out....Furthermore, you will be called the ruler of a severed kingdom (if you succeed)." The Caesar said to Ketiah: "You have spoken well. However, whoever prevails against the king (in argument) is thrown into a chamber of dirt." As the Caesar's men were taking him away, a Roman matron said: "Woe to the ship that goes out without paying its taxes." Ketiah circumcised himself and said "I have paid my tax. I shall leave this world and pass into the world to come"....A heavenly voice called out: "Ketiah bar Shalom has a place in the world to come." Rebbi cried and said" Some acquire their portion in one moment and some in many years." (Avodah Zarah 10b) There are many notable aspects to this story (for example, it is not clear why Ketiah circumcised himself as righteous gentiles merit the world to come without a brit milah) but we will focus on two of them especially relevant to this time of year. The king's comment is striking. He admits that Ketiah is correct and offers sound advice but still feels the need to punish Ketiah for besting him in argument. This reflects the difficulty we all have in admitting we are wrong and calls our attention to an additional pitfall. Even when we find the wherewithal to admit that we have erred, we often compensate with some aggressive behavior toward the one we admit to. The challenge of Rosh Hashna time is to both succeed at the difficult task of admitting our wrongs to man and God and to not add a layer of anger because we resent having to acknowledge our messing up. Rebbi's closing comment, which he repeats at the conclusion of two other talmudic stories, is also worthy of note. Numerous explanations have been offered to explain why he cried. Perhaps Rebbi speaks of two approaches to religious excellence. Some try to achieve one dramatic moment of heroism such as martyrdom. Others take the slower and more patient route of steady mizvah performance. Those who opt for the first approach are often insensitive to the value of many smaller acts of goodness. Rebbi cries that Ketiah only experienced the grand heroism and did not have the opportunity to live the consistently meaningful life of the observant Jew. Realizing the worth of steady and quiet daily acts of decency is an integral part of teshuvah. Shana Tova, Y. Blau
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