You shall count from the eve of the second day of Pesach, when an omer of grain is to be brought as an offering, seven complete weeks. The day after the seventh week of your counting will make fifty days, and you shall present a new meal offering to God.” (Lev. 23:15-16)
During the Counting of the Omer — the 49 days between the observances of the holidays of Passover and Shavuot — it is customary to study a chapter of Pirkei Avot, or Ethics of the Fathers, each week.
In the spirit of that tradition, Beth Tfiloh Synagogue’s Rabbi Dr. Eli Yoggev has written a series of columns on Pirkei Avot for each of the six weeks of the Omer, from the conclusion of Pesach through Shavuot, which will be observed May 25-27. (See also: Universalistic Mission and the Power of Doubt, Choosing the Middle Path and Inner Goodness, A More Universal Torah Perspective, Beware of Judgmentalism and Haughtiness and Sacred Dust and Avoiding Toxicity)
Rabbi Yoggev is the author of “Ethics of the Soul: Uplifting and Relevant Commentary on Ethics of the Fathers.”
6:7
Creating Connection through Jewish Education
ּגְדֹולָה תֹורָ ה ׁשֶהִיא נֹותֶנֶת חַּיִים לְע ֹׂשֶיהָ ּבָעֹולָם הַּזֶה ּובָעֹולָם הַּבָא, ׁשֶּנֶאֱמַר )משלי ד(: ּכִי חַּיִים הֵם לְמ ֹצְאֵיהֶם ּולְכָל ּבְׂשָרֹו מַרְ ּפֵא. וְאֹומֵר )שם ג(: רִ פְאּות ּתְהִי לְׁשָרֶ ָך וְׁשִּקּוי לְעַצְמֹותֶיָך. וְאֹומֵר )שם ג(: עֵץ חַּיִים הִיא לַּמַחֲזִיקִים ּבָּה וְת ֹמְכֶיהָ מְאֻּשָׁר. וְאֹומֵר )שם א(: ּכִי לִוְיַת חֵן הֵם לְר ֹאׁשֶָך וַעֲנָקִים לְגַרְ ּגְר ֹתֶיָך. וְאֹומֵר )שם ד(: ּתִּתֵן לְר ֹאׁשְָך לִוְיַת חֵן עֲטֶרֶ ת ּתִפְאֶרֶ ת ּתְמַּגְנֶּך.ָ וְאֹומֵר )שם ט(: ּכִי בִי יִרְ ּבּו יָמֶיָך וְיֹוסִיפּו לְָך ׁשְנֹות חַּיִים. וְאֹומֵר )שם ג(: א ֹרֶ ְך יָמִים ּבִימִינָּה ּבִׂשְמ ֹאולָּה ע ֹׁשֶר וְכָבֹוד. וְאֹומֵר )שם(: ּכִי א ֹרֶ ְך יָמִים ּוׁשְנֹות חַּיִים וְׁשָלֹום יֹוסִיפּו לְָך. וְאֹומֵר )שם(: ּדְרָ כֶיהָ ּדַרְ כֵי נ ֹעַם וְכָל נְתִיבֹותֶיהָ ׁשָלֹום.
Great is Torah for it gives life to those that practice it, in this world, and in the world to come, as it is said: “For they are life unto those that find them, and health to all their flesh” (Prov. 4:22). And it says: “It will be a cure for your navel and marrow for your bones” (ibid., 3:8). And it says: “She is a tree of life to those that grasp her, and whoever upholds her is happy” (ibid., 3:18). And it says: “For they are a graceful wreath upon your head, a necklace about your throat” (ibid., 1:9). And it says: “She will adorn your head with a graceful wreath; crown you with a glorious diadem” (ibid., 4:9). And it says: “Indeed, through me your days shall be increased, and years of life shall be added to you” (ibid., 9:11). And it says: “In her right hand is length of days, in her left riches and honor” (ibid., 3:9). And it says: “For lengthy days and years of life, and peace shall they add to you” (ibid., 3:2). And it says: “For they will bestow on you length of days, years of life and peace” (ibid., 3:17).
Several years ago, I taught at a Hebrew school affiliated with the Reform movement. When I interviewed for the position, I was asked to share my educational philosophy. I reassured them that while I was a strictly Orthodox Jew, I was open to all levels of observance and to making space for others to connect to Yiddishkeit at their own level. They appreciated my direction and, thankfully, I got the job.
In the interview, I explained my outlook on the backdrop of one of the aforementioned verses: “She is a tree of life to those that grasp her, and whoever upholds her is happy.” Indeed, most of my outreach as an Orthodox rabbi has revolved around this verse and, more specifically, around its first part: “She is a tree of life to those that grasp her.”
Over my years in education, I have found my role to be less centered on “converting” others to my line of thinking and level of observance and more on presenting the full beauty of Torah to students in the hopes that they “grasp” onto the “tree of life.” Of course, my hopes are that, due to my teachings, they would be drawn to uphold the Torah and all its laws and, as a result, find happiness in their lives (“ותומכיה מאושר”), “the second part of the verse: “Whoever upholds her is happy”). And whenever my students express interest, I guide them on how best to perform the details of Jewish law and live an observant life. Notwithstanding, on the ground, most of my experiences, including as a Hebrew school teacher, have been geared toward creating avenues for others to grasp onto the Torah — each at their own level.
The Torah is a tree of life, and it is our obligation to assist others in grasping onto it. Some will grasp onto a leaf and others a branch while others may latch onto its trunk or even its roots. The tree imagery is powerful in that it reminds us how education can also be about connection, “life,” even if it doesn’t always lead to full observance. It’s not all or nothing, and every bit of life is precious in itself. The spatial element of the tree imagery allows for these varied levels of connection.
With all of its verses on the life-giving Torah, our beraita teaches us that there is a lot of room for growth and development in the gap between nonobservance and full Torah observance. The order of the statements in the aforementioned verse reminds us that the more we connect those around us to this source of life, the more we help bridge this gap and bring about happy, fulfilled lives: “She is a tree of life to those that grasp her — and whoever upholds her is happy.”
6:10
Was Everything Created for the Sake of Israel?
חֲמִּשָׁה קִנְיָנִים קָנָה לֹו הַּקָדֹוׁש ּבָרּוְך הּוא בְעֹולָמֹו, וְאֵּלּו הֵן: ּתֹורָ ה קִנְיָן אֶחָד, ׁשָמַיִם וָָארֶ ץ קִנְיָן אֶחָד, ַאבְרָ הָם קִנְיָן אֶחָד, יִׂשְרָ אֵל קִנְיָן אֶחָד, ּבֵית הַּמִקְּדָׁש קִנְיָן אֶחָד. ּתֹורָ ה מִּנַיִן? ּדִכְתִיב )משלי ח(: ה’ קָנָנִי רֵ אׁשִית ּדַרְ ּכֹו קֶדֶם מִפְעָלָיו מֵָאז. ׁשָמַיִם וָָארֶ ץ קִנְיָן אֶחָד מִּנַיִן? ּדִכְתִיב )ישעיה סו(: ּכ ֹה ָאמַר ה’ הַּשָׁמַיִם ּכִסְאִי וְהָָארֶ ץ הֲד ֹם רַ גְלָי אֵי זֶה בַיִת אֲׁשֶר ּתִבְנּו לִי וְאֵי זֶה מָקֹום מְנּוחָתִי. וְאֹומֵר )תהלים קד(: מָה רַ ּבּו מַעֲׂשֶיָך ה’ ּכֻּלָם ּבְחָכְמָה עָׂשִיתָ מָלְָאה הָָארֶ ץ קִנְיָנֶָך. ַאבְרָ הָם קִנְיָן אֶחָד מִּנַיִן? ּדִכְתִיב )בראשית יד(: וַיְבָרְ כֵהּו וַּי ֹאמַר ּבָרּוְך ַאבְרָ ם לְאֵל עֶלְיֹון ק ֹנֵה ׁשָמַיִם וָָארֶ ץ. יִׂשְרָ אֵל קִנְיָן אֶחָד מִּנַיִן? ּדִכְתִיב )שמות טו(: עַד יַעֲב ֹר עַּמְָך ה’ עַד יַעֲב ֹר עַם זּו קָנִית.ָ וְאֹומֵר )תהלים טז(: לִקְדֹוׁשִים אֲׁשֶר ּבָָארֶ ץ הֵּמָה וְאַּדִירֵ י ּכָל חֶפְצִי בָם. ּבֵית הַּמִקְּדָׁש קִנְיָן אֶחָד מִּנַיִן? ּדִכְתִיב )שמות טו(: מָכֹון לְׁשִבְּתְָך ּפָעַלְּתָ ה’ מִּקְדָׁש ה’ ּכֹונְנּו יָדֶיָך. וְאֹומֵר )תהלים עח(: וַיְבִיאֵם אֶל ּגְבּול קָדְׁשֹו הַר זֶה קָנְתָה יְמִינֹו.
Five acquisitions did the Holy One, blessed be He, set aside as His own in this world, and these are they: the Torah, one acquisition; heaven and earth, another acquisition; Avraham, another acquisition; Israel, another acquisition; the Temple, another acquisition. The Torah is one acquisition. From where do we know this? Since it is written, “The Lord possessed me at the beginning of his course, at the first of His works of old” (Prov. 8:22). Heaven and earth, another acquisition. From where do we know this? Since it is said: “Thus said the Lord: The heaven is My throne and the earth is My footstool. Where could you build a house for Me, What place could serve as My abode?” (Isa. 66:1). And it says: “How many are the things You have made, O Lord, You have made them all with wisdom; the earth is full of Your acquisitions” (Ps. 104:24). Avraham is another acquisition. From where do we know this? Since it is written: “He blessed him, saying, ‘Blessed by Avram of God Most High, Possessor of heaven and earth’” (Gen. 14:19). Israel is another acquisition. From where do we know this? Since it is written: “Till Your people cross over, O Lord, Till Your people whom You have possessed” (Exod. 15:16). And it says: “As to the holy and mighty ones that are in the land, my whole desire (acquisition) is in them” (Ps. 16:3). The Temple is another acquisition. From where do we know this? Since it is said: “The sanctuary, O Lord, which Your hands have established” (Exod. 15:17). And it says: “And He brought them to His holy realm, to the mountain, which His right hand had possessed” (Ps. 78:54).
Our beraita runs through five stages of history. It begins prior to creation as it lists the Torah, which was created prior to the world (Zohar 1:133b). It then moves onto the creation of “heaven and earth.” From there, it shifts to the individual, Avraham; and then to Am Yisrael; and, finally, the Temple. These all appear in successive order and highlight key moments, culminating in the future Temple in Jerusalem.
Our beraita teaches how these momentous events are God’s acquisitions. What does this mean, and how does this impact our lives? Our beraita may be alluding to a minority view in our tradition that elements in our world were created for their own divine purpose and not strictly for the sake of Israel.
The latter view, that all was created for Israel, was adopted by Rabbi Saadia Gaon and many others. It is the predominant view in our tradition. Nevertheless, our beraita shares that, in some respects, elements of creation are Hashem’s own personal “acquisitions.” Hashem has reasons for “acquiring” or sustaining these entities beyond the scope of Israel’s mission in the world. This is how the Rambam puts it in relation to the universe: “The universe does not exist for humans’ sake, but that each being exists for its own sake, and not because of some other thing” (Guide for The Perplexed 3:13).
What does this mean for us? This means that the world and what is in it is Hashem’s and not ours. We must show honor to each and every thing, not only because it serves us but because Hashem willed it into existence and continues to care for it and upkeep it, like one would do with one’s own prized acquisitions (one’s home, car, etc.).
There are practical ramifications to this outlook. We must ensure our environment remains clean and healthy and do our part to upkeep it for the next generation. Additionally, we must care for the animals— which are included in the “heaven and earth” acquisition—because they, too, have their own purpose. In the words of Rabbi Samson Raphael Hirsch (from his commentary on Gen. 1:26): “This is the position humans are to have toward all other living creatures on earth. They have not been given the mission to make them all, and indeed not entirely, subservient to them. The earth and its creatures may have other relationships, of which we are ignorant, in which they serve their own purpose.”
An approach like this shifts the attention outward. It teaches that we must honor and respect the universe and what is in it, not only for the sake of Am Yisrael but because Hashem has “acquired” it — showing us how important and truly valuable it is.
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