“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. (See also: 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.”
5: 2-3
All of Humanity Is Precious to Hashem
עֲׂשָרָ ה דֹורֹות מֵָאדָם וְעַד נ ֹחַ, לְהֹודִיעַ ּכַּמָה אֶרֶ ְך אַּפַיִם לְפָנָיו. ׁשֶּכָל הַּדֹורֹות הָיּו מַכְעִיסִין ּובָאִין, עַד ׁשֶהֵבִיא עֲלֵיהֶם אֶת מֵי הַּמַּבּול. עֲׂשָרָ ה דֹורֹות מִּנ ֹחַ וְעַד ַאבְרָ הָם, לְהֹודִיעַ ּכַּמָה אֶרֶ ְך אַּפַיִם לְפָנָיו. ׁשֶּכָל הַּדֹורֹות הָיּו מַכְעִיסִין ּובָאִין, עַד ׁשֶּבָא ַאבְרָ הָם וְקִּבֵל עָלָיו ׂשְכַר ּכֻּלָם.
There were ten generations from Adam to Noah, to make known what long-suffering is His; for all those generations kept on provoking Him, until He brought upon them the waters of the flood. [There were] ten generations from Noah to Avraham, to make known what long-suffering is His; for all those generations kept on provoking Him, until Avraham, came and received the reward of all of them.
Our two mishnas point to the universalistic mission of Am Yisrael in the world. Hashem’s original plan was for all of humanity to be rewarded and blessed. In fact, this desire was so strong that when Hashem witnessed humanity’s steep decline (“provoking”) generation after generation, Hashem did not punish them collectively but rather patiently waited (“long-suffering”) until they mended their ways. At a certain point, the situation was helpless, and Hashem hit restart with the deluge.
After the flood, Hashem waited once more for humanity to live up to its potential and be rewarded — “making it known that long-suffering is His” — but again this did not come to pass. After ten more generations followed this path, finally, one person, Avraham, emerged, and Hashem chose to bestow the blessing on his progeny. Avraham’s offspring would now receive the original blessing Hashem had planned to offer all of humanity. This is what is meant by Avraham “receiving the reward of all of them.”
Our two mishnas highlight how long Hashem waited for humanity to “get it together.” Twenty or so generations! We can learn from Hashem’s “long-suffering” in both mishnas. It reveals Hashem’s true desire: that all humanity be elevated and close to Hashem. Our mishnas remind us to not fall into seclusionist thinking. Am Yisrael was bestowed the reward of all the generations so that they would share it with everyone and help push forward Hashem’s original goal. There is so much that needs fixing in the world! Hashem waited and waited because all of humanity is so precious to Hashem. We must cultivate this same love for all of humanity and spread Hashem’s blessing to all who are open to receive it.
5:6
It’s Okay to Question and Doubt
עֲׂשָרָ ה נִסְיֹונֹות נִּסּו אֲבֹותֵינּו אֶת הַּמָקֹום ּבָרּוְך הּוא בַּמִדְּבָר, ׁשֶּנֶאֱמַר )במדבר יד(: וַיְנַּסּו א ֹתִי זֶה עֶׂשֶר ּפְעָמִים וְֹלא ׁשָמְעּו ּבְקֹולִי.
With ten trials did our ancestors try God, blessed be He, as it is said, “And they have tried Me these ten times and they have not listened to my voice” (Num. 14:22).
The Talmud (Talmud Bavli, Arachin 15a) lists the different trials mentioned in our mishna: “Two at the sea, and two with water, two with the manna, two with the quail, one with the golden calf, and one in the wilderness of Paran.” Hashem’s forgiveness and patience are themes that are often stressed by commentators upon explicating our mishna. In all these instances, Am Yisrael wavered in their trust in Hashem; Hashem nevertheless forgave them and did not forsake them.
Our mishna may also be alluding to an additional theme: the positive role of doubt and “trials” in our spiritual growth. In all these cases, Hashem allowed the nation to “try” Hashem. Hashem could have terminated the connection after each trial, but this was not the case. This was to provide space for Am Yisrael to develop deep and authentic faith in Hashem.
Rabbi Kook teaches that it is through trials and questioning that we arrive at true faith: “True faith is attained through the possibility of heresy” (Midot HaReayah, Emunah 15). The relevant kernel here is that we must allow ourselves freedom to ask questions, and in this sense “try Hashem,” in order to arrive at even higher levels of connection and faith.
I once watched a religious movie about a woman who was banished from her church due to her questioning of the fundamentals of her faith. They demanded a level of blind faith from her that she was unable to uphold. Our mishna reminds us that faith is less about perfect obedience and more about being in a relationship with Hashem. We aren’t going to be perfect. We are going to waver at times in our faith, especially when times are tough, as in Am Yisrael’s experience in the desert.
Additionally, some of us (but not all of us: ibid., 18) will only be able to develop our faith through exploring, asking questions, doubting, and revisiting key principles and ideas of Jewish faith. Our mishna assures us that this is okay. This is all part of being in a relationship with Hashem, which, like most relationships, endures ups and downs and requires much work and even “trials” from time to time in order to flourish.
For information about “Ethics of the Soul,” click here.
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