The Talmud in Berachos 8a relates that, when Rabbi Yochanan heard that there were elderly Jews in Bavel/Babylonia, he was surprised, since it is written in the Torah, “In order to prolong your days and the days of your children upon the Land.” This is a reference to Eretz Yisrael, not to chutz l’aretz. There is no promise of longevity in the diaspora. Once they informed Rabbi Yochanan that the elders of Bavel were people who rose early to attend shul in the morning and remain in the shul until late in the evening, he said that this was the merit that earned them such a unique reward. It is a wonderful lesson, very inspirational, but what is the reason? Horav Yisrael, zl, the Viznitzer Rebbe, gave a practical explanation, bordering on the anecdotal.
The Rebbe had occasion to be on the road when it was time to daven Minchah. Since he was in the vicinity of a shul in a small town, he stopped there to daven. When Minchah was concluded, all of the shul’s worshippers (there were not many) recited Kaddish Yasom, the Mourner’s Kaddish. The Rebbe was surprised by this, since one recites Kaddish only during the first year following the passing of a close loved one – usually a parent. The Rebbe turned to the shamesh, sexton, of the shul, and asked, “Are they all yesomim? (Are all the members orphans during the first year?)”
The shamesh replied, “Sadly, our minyan is comprised solely of those who must recite Kaddish for a loved one. Otherwise, we would not have the required quorum of men. The men of our town are all involved in business and do not have time to break away to daven.” (At least Kaddish still carried weight for them, even if davening with a minyan did not).
When the Rebbe heard the shamesh’s reply, he said, “Now I understand the dialogue in the Talmud Berachos 8a that ensued between Rabbi Yochanan and scholars concerning the longevity of the people of Bavel. When informed that the Babylonians had achieved longevity, Rabbi Yochanan was taken aback, since this phenomenon was inconsistent with the pasuk in the Torah, whereby Hashem promises old age only to those who reside in the Holy Land. Upon hearing that they attended Shul regularly, he assumed that it must be their commitment to shul attendance, both morning and evening, which was the catalyst for their special reward.
“How did Rabbi Yochanan know this? Where do we find shul and minyan attendance as a merit, a talisman to ward off a premature visit from the Malach HaMaves, Angel of Death? Upon visiting this shul and observing a minyan comprised of Kaddish zuggers, reciters, my question was resolved. When people attend minyan/shul only when someone close to them dies, ‘they’ are arousing judgment, creating a situation whereby the Angel of Death is ‘called in’ to ‘assist’ in seeing to it that the people attend shul. If reciting Kaddish is their only motivator, then a ‘reason’ for reciting Kaddish will be created.
“When Rabbi Yochanan heard that in Bavel, shul attendance was exemplary, with people coming early and leaving late, so that they could spend as much time as possible in shul, he realized that, in this community, the Angel of Death could be put on hold. The people attended shul because they wanted to – not because they had to. Why not reward these people with long life so that they could continue doing what is vital to them – learning and davening in shul.”
This story’s lesson is quite clear. My commentary would only be superfluous.
