Pirkei Avot 1:18
"Rabbi Shimon ben (son of) Gamliel said: On three things does the world endure: justice, truth and peace, as the verse states, 'Truth and judgments of peace judge in your gates' (Zechariah 8:16)."
This verse from Rabbi Shimon ben Gamliel invites comparison with the verse in Pirkei Avot 1:2 from Shimon the Righteous, "The world stands on three things-on Torah, on service to G-d and on acts of kindness". What are the differences between the two verses? Can they be reconciled?
There are two differences between the two verses. First, the verb in the earlier verse, "stands," implies that these are the purposes for which the world exists. Without them, the world would be accidental and without justification. The verb in the later verse, "endures," implies that these are the things that are necessary for the continuation of the world, not the purpose for which the world exists, but the conditions for its survival.
A comparison of the three things cited in each verse bears out this theme. The three things cited in the earlier verse upon which the world "stands," Torah, service of G-d and acts of kindness, are things that give meaning to existence. The ultimate wisdom about life found in Torah, making ourselves instruments of G-d by service to Him through prayer or action and making ourselves instruments of his purpose through acts of kindness toward others provide purpose to our existence. They make the difference between existence as accident and purposeful existence. The three things cited in the later verse, upon which the world "endures," justice, truth and peace, are prerequisites for the existence of civilized society. Without them, there is fear and instability. However without them people can still find purpose for existence on an individual level. There can be study of Torah, prayer or service to G-d through action and acts of kindness that give meaning to existence even in an unjust or unstable society, although ultimately the lack of justice, truth and peace makes it difficult to find any ultimate purpose for existence, as it did in the Shoah, when the lack of justice, truth and peace led to a sense of despair that made it impossible for many to see any purpose in life at all.
Perfect justice, truth and peace have never existed in history, although they have existed to some degree in most times and places, so that it has been possible to find purpose for existence on an individual level through Torah, service of G-d and acts of kindness. Both sets of prerequisites require the active involvement of men and women in pursuing G-d's purposes, whether at the public level, by pursuing justice, truth and peace, or at the individual level, by studying Torah, praying or serving G-d through action or performing acts of kindness. Both enable people to find and preserve the purpose for existence, one at a societal level and the other at an individual level.
Sunday, December 30, 2012
Monday, December 24, 2012
Pirkei Avot 1:17
"Shimon his son [the son of Rabban Gamliel of the previous mishna] said: All my life I have been raised among the Sages, and I have not found anything better for oneself than silence. Study is not the primary thing but action. Whoever talks excessively brings about sin."
After all the mishnayos praising study of Torah, it must seem jarring to read one that says that silence is the best thing for oneself, and study is not the primary thing, but action is. How can this be? How can we make sense of this?
This mishna teaches us that the purpose of study of Torah is to guide our actions, to G-d and to man. When we talk excessively, we are publishing the noise from our minds. When we are silent, we could be thinking about the teachings of Torah and how they apply to action in the world surrounding us. Applying the teachings of Torah to the people and things around us takes concentration. It is the art of listening, which is really the art of hearing what is going on around us and the people around us, and applying what we have learned in our study to them. When we chatter, we can't listen and think about how we should act toward G-d and toward others. Toward G-d we owe appreciation for the miracles of daily life: our awakening in the morning, our functioning during the day, and our ability to rejuvenate ourselves at night. Toward others we owe the appreciation of their magnificent humanity, vision, striving and creation as other beings like ourselves. When we chatter, we shut that out. When we are silent, we can let it in, and then act with awareness of that appreciation.
After all the mishnayos praising study of Torah, it must seem jarring to read one that says that silence is the best thing for oneself, and study is not the primary thing, but action is. How can this be? How can we make sense of this?
This mishna teaches us that the purpose of study of Torah is to guide our actions, to G-d and to man. When we talk excessively, we are publishing the noise from our minds. When we are silent, we could be thinking about the teachings of Torah and how they apply to action in the world surrounding us. Applying the teachings of Torah to the people and things around us takes concentration. It is the art of listening, which is really the art of hearing what is going on around us and the people around us, and applying what we have learned in our study to them. When we chatter, we can't listen and think about how we should act toward G-d and toward others. Toward G-d we owe appreciation for the miracles of daily life: our awakening in the morning, our functioning during the day, and our ability to rejuvenate ourselves at night. Toward others we owe the appreciation of their magnificent humanity, vision, striving and creation as other beings like ourselves. When we chatter, we shut that out. When we are silent, we can let it in, and then act with awareness of that appreciation.
Sunday, December 16, 2012
Pirkei Avot 1:16
Pirkei Avot 1:16
"Rabban Gamliel said, make for yourself a rabbi, remove yourself from doubt, and do not give extra tithes due to estimation."
At first blush, this seems like advice to be precise in one's observance: get a rabbi to make sure you get it right.
At one level, that explanation seems reasonable. But if that were the point of the mishna, what would be the point of telling us not to give extra tithes? If the point were simply to make sure that we perform the mitzvot, then giving extra tithes would be harmless. The way to make sense of the mishna is to see it as offering the opposite message: by reaching out for help in our observance, we can liberate ourselves from obessive observance. There is no extra credit for giving extra tithes. There is no merit to obsessive observance. G-d does not want us to becomes slaves to scrupulosity. Certainly, we are to perform the mitzvot as best we can. However by making ourselves a rabbi, we relieve ourselves from doubt, and free ourselves to live fully and with zest, not with religiosity. As the previous mishna advises us, we need the mental energy to do much and to receive everyone with a cheerful face.
"Rabban Gamliel said, make for yourself a rabbi, remove yourself from doubt, and do not give extra tithes due to estimation."
At first blush, this seems like advice to be precise in one's observance: get a rabbi to make sure you get it right.
At one level, that explanation seems reasonable. But if that were the point of the mishna, what would be the point of telling us not to give extra tithes? If the point were simply to make sure that we perform the mitzvot, then giving extra tithes would be harmless. The way to make sense of the mishna is to see it as offering the opposite message: by reaching out for help in our observance, we can liberate ourselves from obessive observance. There is no extra credit for giving extra tithes. There is no merit to obsessive observance. G-d does not want us to becomes slaves to scrupulosity. Certainly, we are to perform the mitzvot as best we can. However by making ourselves a rabbi, we relieve ourselves from doubt, and free ourselves to live fully and with zest, not with religiosity. As the previous mishna advises us, we need the mental energy to do much and to receive everyone with a cheerful face.
Saturday, December 8, 2012
Pirkei Avot 1:15
Pirkei Avot, 1:15
"Shammai said: Make your Torah study fixed, say little and do much, and receive everyone with a cheerful countenance."
The juxtaposition of fixed Torah study and modesty, good deeds and the cheerful countenance with which we are to greet each other implies that the former leads to, and is fulfilled by the latter. As Torah is the word of G-d, study of Torah leads to action in accordance with G-d's wishes, which is modesty in speech, good works and benevolence toward others. The result of Torah study is not described as erudition or wisdom, but actions towards others. This is reminiscent of the instruction of Hillel to the skeptic that the essence of Torah is not to do unto others what is hateful to oneself. Although Shammai and Hillel represented differing schools of Talmudic thought, they both viewed the result of Torah study in terms of benevolent actions toward others. This does not diminish the value of study of Torah for its own sake; rather it enhances it, because it makes it manifest in one's actions in the world, in a constructive way toward others. Such actions must therefore be seen as what intends of us, as the fulfillment of our best potential.
It is also noteworthy that the mishna does not just say we should be modest, do good deeds and be benevolent to others, but rather it says that we should make a fixed practice of study of Torah, which will lead to such behavior. If we do not study Torah, we will not understand the reason for such behavior. The behavior becomes internalized only when we connect it to Torah. Good deeds are the result of study of Torah, but Torah is also the necessary route to understanding the reason to act justly.
"Shammai said: Make your Torah study fixed, say little and do much, and receive everyone with a cheerful countenance."
The juxtaposition of fixed Torah study and modesty, good deeds and the cheerful countenance with which we are to greet each other implies that the former leads to, and is fulfilled by the latter. As Torah is the word of G-d, study of Torah leads to action in accordance with G-d's wishes, which is modesty in speech, good works and benevolence toward others. The result of Torah study is not described as erudition or wisdom, but actions towards others. This is reminiscent of the instruction of Hillel to the skeptic that the essence of Torah is not to do unto others what is hateful to oneself. Although Shammai and Hillel represented differing schools of Talmudic thought, they both viewed the result of Torah study in terms of benevolent actions toward others. This does not diminish the value of study of Torah for its own sake; rather it enhances it, because it makes it manifest in one's actions in the world, in a constructive way toward others. Such actions must therefore be seen as what intends of us, as the fulfillment of our best potential.
It is also noteworthy that the mishna does not just say we should be modest, do good deeds and be benevolent to others, but rather it says that we should make a fixed practice of study of Torah, which will lead to such behavior. If we do not study Torah, we will not understand the reason for such behavior. The behavior becomes internalized only when we connect it to Torah. Good deeds are the result of study of Torah, but Torah is also the necessary route to understanding the reason to act justly.
Sunday, December 2, 2012
Pirkei Avot 1:14
"He [Hillel] used to say, if I am not for me who is for me, if I am for myself what am I, and if not now when."
The traditional interpretation of this mishna is that we are permitted, even comanded to look out for our own interests, but we must also look out for the interests of others. However, the Mesorah Publications version of Pirkei Avot offers an astonishing interpretation of the first clause of this mishna: that it does not mean merely that one must look out for one's own well-being, but rather that one must be responsible for one's own spiritual development. This a a much more profound interpretation than the common one, that one must care for others to care oneself. The focus of all of Pirkei Avot is the importanct of spiritual development through Torah. If the Mesorah interpretation is correct, then the second clause, that looks to others, must also be read to mean that we are responsible for kiruv, for outreach to others. The last sentence requires that we not delay in our own spiritual development or the of others. If we do not start today, we will be delayed in remaking ourselves and other in a more spiritual path.
"He [Hillel] used to say, if I am not for me who is for me, if I am for myself what am I, and if not now when."
The traditional interpretation of this mishna is that we are permitted, even comanded to look out for our own interests, but we must also look out for the interests of others. However, the Mesorah Publications version of Pirkei Avot offers an astonishing interpretation of the first clause of this mishna: that it does not mean merely that one must look out for one's own well-being, but rather that one must be responsible for one's own spiritual development. This a a much more profound interpretation than the common one, that one must care for others to care oneself. The focus of all of Pirkei Avot is the importanct of spiritual development through Torah. If the Mesorah interpretation is correct, then the second clause, that looks to others, must also be read to mean that we are responsible for kiruv, for outreach to others. The last sentence requires that we not delay in our own spiritual development or the of others. If we do not start today, we will be delayed in remaking ourselves and other in a more spiritual path.
Saturday, December 1, 2012
Pirkei Avot 1:13
Pirkei Avot 1:13
"[Hillel] used to say, one who seeks a name loses his name, one who does not increase [his knowledge] decreases it (or: will perish), one who does not study deserves death, and one who makes use of the crown [of Torah] will pass away."
This mishna contrasts the value of seeking recognition by others with the value of learning Torah for its own sake. Interestingly, it is not a criticism of the rewards of the secular world, as one might suspect from a Torah sage. It is much more profound than that. Even one who makes use of the crown of Torah will pass away. It is the placing of value on recognition by others, whether in the secular or religious world, that causes one to lose his name, perish, deserve death and pass away. Why would seeking recognition deserve death? All people seek to be recognized by others. The standard of studying Torah for its own sake, to the exclusion of seeking recognition, seems too high a standard for real men. Yet the mishna does not spurn recognition or satisfaction; it condemns seeking a name or making use of the crown of Torah for the sake of one's ego. One can still earn a name if one does not seek it. One can be alive spiritually by studying Torah for its own sake, if one does not use it for an ulterior purpose. This does not mean cutting oneself off from contact with others. On the contrary, it was Hillel who said to the skeptic that the essence of Judaism was not to do to others what is hateful to ourselves; now go and study! We are required to live justly with others, but Torah is the means by which we learn how to live justly with others, which incidentally then can earn us a reputation and spiritual life.
"[Hillel] used to say, one who seeks a name loses his name, one who does not increase [his knowledge] decreases it (or: will perish), one who does not study deserves death, and one who makes use of the crown [of Torah] will pass away."
This mishna contrasts the value of seeking recognition by others with the value of learning Torah for its own sake. Interestingly, it is not a criticism of the rewards of the secular world, as one might suspect from a Torah sage. It is much more profound than that. Even one who makes use of the crown of Torah will pass away. It is the placing of value on recognition by others, whether in the secular or religious world, that causes one to lose his name, perish, deserve death and pass away. Why would seeking recognition deserve death? All people seek to be recognized by others. The standard of studying Torah for its own sake, to the exclusion of seeking recognition, seems too high a standard for real men. Yet the mishna does not spurn recognition or satisfaction; it condemns seeking a name or making use of the crown of Torah for the sake of one's ego. One can still earn a name if one does not seek it. One can be alive spiritually by studying Torah for its own sake, if one does not use it for an ulterior purpose. This does not mean cutting oneself off from contact with others. On the contrary, it was Hillel who said to the skeptic that the essence of Judaism was not to do to others what is hateful to ourselves; now go and study! We are required to live justly with others, but Torah is the means by which we learn how to live justly with others, which incidentally then can earn us a reputation and spiritual life.
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