This is the first of two posts on the principle that it is better to be sparing with one's words.
From the teachings that have been passed down to us, we see
that the rabbis of the mishnah tend to express themselves very much more
succinctly than their successors. This is a natural consequence of their
shaping a body of law and lore—the Torah sheb’al peh (the Oral
Torah)—that was designed to be learned by heart and passed down the generations
via the close and intensive relationship of rabbi to talmid. The more
words used, the more that had to be memorised and understood and, the greater
number of words used in transmitting a teaching, the greater the risk of error.
The need to express oneself with economy is encapsulated in
two mishnayot in the first chapter of Avot. One focuses simply on the quantity
of words, when Rabban Shimon ben Gamliel states that whoever increases words increases
sin (Avot 1:17). The other contrasts words with deeds, when Shammai (Avot 1:15)
teaches:
אֱמוֹר מְעַט וַעֲשֵׂה הַרְבֵּה
“Say little—but do much”.
This aphorism is so brief that it can be explained in many
ways and need not be confined to the context of learning Torah. A classic
example of this is the biblical account of Abraham’s welcome for the three
travellers (Bereshit ch.18), where he offers them bread and water but then
delivers them a positive banquet. The opposite, saying much but doing little,
is a phenomenon with which many of us are uncomfortably aware. Many examples may
be found in a category of verbiage known as politicians’ promises.
A quite original explanation of אֱמוֹר מְעַט וַעֲשֵׂה הַרְבֵּה is offered by R’ Chaim Volozhiner in his Ru’ach
Chaim and echoed by his son R’ Yitzchak Volozhiner’s Milei deAvot. For
them the background to Shammai’s teaching has a somewhat introspective flavour
to it. Picture a person who is engaged—as we should all be, if we are honest
with ourselves—in a programme of self-improvement. He or she is setting out to
learn more Torah, cope better with the demands of prayer and increase both the
quantity and the quality of one’s conduct towards others.
For such a person, the big question is not what to do.
The Torah already tells us that. Instead, we want to know how to evaluate our performance.
Have we learned enough already? Do we need to do even more mitzvot, or perform
the same ones again at a higher level?
While God watches and records our every effort (Avot 2:1), He does not provide a running feedback service. We might feel that, because we are performing at a higher level than we did before, we can pat ourselves on the back—but is this permitted? No, says Rabban Yochanan ben Zakkai in the context of Torah learning: if you increase your learning, you are only doing what you were created for in the first place (Avot 2:9).
Shammai, in our mishnah, reinforces the same message. According to R’ Chaim’s reading, one should say of one’s performance only the one word: “מְעַט”. In other words, we must recognise that however well we do and however much we have accomplished, it is only small fry when we compare it with the deeds that still remain to be completed.
By saying of our own achievements “מְעַט”, we remind ourselves of our own limitations and, ideally, this
will assist us to view our efforts not with pride but with humility. Once we
have recognised this, we should be inspired and incentivised to push ourselves
to the next level.
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