Avot267

5:
One source suggests that what brought about the momentous change in the religious outlook of Elisha ben-Avuya was his interest in esoteric studies. On several occasions in our study of this tractate we have noticed that there were sages who found such studies to be of a fascinating interest. So great was their devotion to such speculations that in a few cases it seems that their minds became deranged. One good example was the fate of Rabbi El'azar ben-Arakh which we recounted in Avot 132. We also noted in that same shiur that the mind of his great teacher, Rabban Yoĥanan ben-Zakkai, may have become eclipsed towards his death.

6:
The classical source concerning the dangers of indulging in these esoteric studies is to be found in the Tosefta [ĥagigah 2:2]:

The term orchard here is a code word for esoteric studies. Rabbi Shim'on ben-Azzai apparently was so affected by what he saw in his meditative state that he died. Rabbi Shim'on ben-Zoma, according to this passage, lost his reason ('was hurt') because he delved too deeply. 'Another' is a reference to Rabbi Elisha ben-Avuyah. This sage was so affected by his esoteric studies that he forsook Judaism. (Later on we shall suggest an explanation of the rather strange proof-text offered.) Only Rabbi Akiva survived these studies unharmed. The proof text suggests that this was because God Himself had 'invited' him to ascend into His heavenly abode and see for himself.

7:
It is most likely that Elisha was greatly disappointed with the results of his esoteric meditations. He had hoped for an illuminating glimpse into the true nature of the Deity and was vouchsafed nothing. The fact that he failed to 'see' anything may have suggested to him that there was really 'nothing to see' and that Judaism was therefore meaningless. This had practical consequences.

8:
We quoted above the well-known baraita from Tosefta ĥagigah. The parallel passage in the Talmud of Eretz-Israel [ĥagigah 9a] inserts a long passage in the case of Elisha ben-Avuya:

We find in several places that the sages interpreted biblical passages which contained the word 'flesh' as referring to students of Torah. Here, clearly, he is described as one whose words (mouth) caused his students (flesh) to sin. The passage goes on to recount other ways in which Elisha caused harm to Judaism. It says that he played the part of an informer during the Hadrianic persecutions, when the Jews were ordered to violate the laws of the Torah. As evidence of this it is related that when the Jews were ordered to do work on the Sabbath, they tried to perform it in a way which could be considered as not profaning the Sabbath. But Elisha betrayed the Pharisees to the Roman authorities.

9:
Thus it is possible that Elisha was so disillusioned with Judaism because of his failure in esoteric studies that when the bar-Kokhba revolt broke out he sided with the Romans. When the revolt ended in a complete fiasco for the Jews and the Hadrianic persecution followed he saw no point in continuing the study of Judaism.

To be continued.