A good telling-off?

The sixth chapter of Pirkei Avot contains (at Avot 6:6) a list of 48 things that aid a person to acquire Torah. These include the need to love rebuke -- a topic that is worth looking at a little more closely.

For many people, being rebuked by others can be a painful experience. The fact that the person who administers the rebuke loves the person who receives it and cares greatly for their welfare makes no difference. This is perfectly natural. A child will frequently cry when told off by a parent, even in gentle tones, and a teenager may explode with anger: these reactions are innate and remain with us in later life, though we ideally learn to control them as we become more mature.

Not all rebukes are received in the same way. A person learning to drive may receive a stern admonition from the driving instructor along the lines of “What on earth do you think you were doing just then? Do that again and you could do yourself serious harm and even kill yourself!” The response to such a rebuke is usually one of gratitude which is genuinely felt and sincerely expressed. However, when we are seeking to perform a mitzvah and a stranger rebukes us even quite gently for doing it incorrectly, our response is often quite different. A whole range of possible responses flashes through our minds. For example:

(i) “this is what I’ve always done in the past and no-one has ever told me before that it’s wrong;”

(ii) “this is how my rabbi/teacher/friend said I should do it, so it’s not my fault;”

(iii) “what makes you think you are right and I am wrong anyway?” or

(iv) “it’s none of your business what I do or how I do it.”

It is only when all the other options have been considered and rejected that we might concede that we were in need of rebuke and then try to summon up some begrudging gratitude.

If we are honest with ourselves, this contrast between our reactions to the rebuke of the driving instructor and that of the stranger in the examples given above pinpoints a failure in our own priorities. The avoidance of errors when we drive, however commendable, is a matter that concerns our physical integrity in this world. However, our ability to perform a mitzvah or escape from transgressing an averah may have repercussions for the eternal status of a Jewish soul in the World to Come.

On this basis we should welcome the rebuke from the stranger with at least as much warmth as we welcome the guidance of our driving instructor. We should feel happy to be rebuked, love those who rebuke us and take each reproof as a reminder that we should not rely entirely on our own intellectual resources. And if a person can truly say that he loves the Torah, it is reasonable to assume that this love will rub off on to someone who points him back on to any path of Torah learning from which he has wandered.

Everyone makes mistakes—even the greatest and wisest of people—and this has been the lot of mankind since the Creation. However, anyone who truly values the greatness of his Torah learning will welcome being put right. Acting positively in response to a rebuke that one has received may also constitute the mitzvah of repentance.

Jewish sages throughout the ages have added their own perspectives to the issue of rebuke. For example, If there is no one else around to do the job for him, a person should love to rebuke himself, and also love to administer rebukes to others and not worry that this requirement is in conflict with an earlier item on the list of 48 items, that one must be loved by others. It is easy to make oneself unpopular by telling others that they are making mistakes; it is far simpler to smile winningly at them, retaining their friendship and thinking to oneself “I’m all right, even if they aren’t. Why should I risk incurring their wrath by telling them?” This is not the way to behave if you love another person, and this is why a good parent is prepared to risk a flood of tears from an infant rather than condone the eating of sugar-laden confectionery at bedtime and after the child’s teeth have been thoroughly brushed for the night ahead.

Finally, we should note that it is not “rebuke” that one should love, but “rebukes.” If the use of the plural indicates some sort of inclusivity, maybe this is because it embraces both rebukes that are justified and those that are not. The person who issues a rebuke may not be in full possession of the mitigating facts that justify an action that is superficially worthy of reprimand—but the recipient of his words should love the rebuke regardless since it is a sign that the person who administers it cares enough about him to say what he says. After all, anyone who is seriously trying to get things right when rebuking another cannot do so before he overcomes other two obstacles that Avot itself places in his path: he has first to judge another without being in that person’s shoes and must then make an effort to judge that person’s words or actions favourably if he can.

A closing thought is that, from time to time, people err in the opposite direction by giving credit where it is not due or praise where it has not been deserved. Some people are quite content to be on the receiving end of these mistakes. Should they not then be consistent and be equally happy to accept unwarranted criticism?

The pursuit of peace: a personal recollection

In the first chapter of Pirkei Avot, Hillel teaches that we should be like the talmidim (pupils) of Aaron: "love peace, pursue peace; love people and bring them close to the Torah" (Avot 1:12). The oral tradition gives examples of how this can be done, examples that look simple enough in theory but which in practice are very difficult, if not almost impossible, for us to achieve (e.g. shuttling between two enemies and telling each how much the other wants to be friends).

I have only once seen anyone successfully put this precept into practice and genuinely succeed. This is what happened.

Back in the 1980s, the once-distinguished Jewish community in Sunderland had already began its terminal decline. The town's two synagogues had started to struggle with their minyanim and it was apparent that the community was no longer large and strong enough to support both.

The problem was that the two synagogues were very much in competition with one another and there was a great deal of antagonism, much of it long-standing, between them. One had a larger membership, the other a smaller but more religiously committed one. To make things more difficult, several members of each had left their respective shul following a bitter disagreement and had joined the other. The senior members of each synagogue accepted that Sunderland was now able to support just one place of worship, but the only other thing they agreed on was that it was the other shul, and not theirs, that should close.

This was the point at which Rabbi Shammai Zahn, who headed the Sunderland Yeshivah (now in Gateshead) stepped in. He was at first sight an unlikely peacemaker. Many members of the larger synagogue's board of management distrusted him since he was plainly Haredi and their membership consisted mainly of "middle-of-the-road" Jews. One said openly at a board meeting, "I'm not having that Ayatollah coming here to tell us what to do". The smaller shul with the more committed membership was however elated, convinced that R' Zahn -- who had long been sympathetic to their cause -- would somehow make sure that the other shul would close.

What happened next was quite remarkable. For getting on for half a year, R' Zahn shuttled back and forth between representatives of the warring factions. He gave his support to no-one and told no-one what to do. His principal tactic was to act as a sympathetic and patient listener to all of the concerns, real and imagined, that were articulated by the protagonists in both camps. He treated them with dignity and respect, asking them to forget the past for a while and explain what sort of future they envisaged. Eventually, it dawned on both sides that some sort of compromise would have to be reached, and at this point R' Zahn simply offered to help, in any way he could, to facilitate and implement whatever the two sides could contemplate living with.

The longed-for compromise was finally achieved. The shul with the smaller, more committed membership would be the one to go, but its members would play a highly active part in the running of the other shul. Honour was satisfied on both sides and the town was assured of a reliable minyan for several more years. R' Zahn sought no credit for his involvement but it was good to hear some very magnanimous things being said about him, behind his back, by those who a year previously would have regarded him as a hostile meddler -- including the gentleman who had previously insultingly labelled him an "Ayatollah".

I was particularly impressed with the outcome given that, when a shul disappears, its honorary officers and functionaries are left without title and status -- and that, on both sides, people with a substantial sense of their own self-importance were dangerously close to slipping into "over my dead body" mode.

Repentance and good deeds: you can't have one without the other

Rabbi Eliezer ben Ya’akov says (Avot 4:13), “A person who performs a single mitzvah (positive commandment) acquires for himself a single advocate, and a person who transgresses a single averah (negative precept) acquires for himself a single accuser. Repentance and good deeds are like a shield against retribution.” 

Teshuvah (repentance) and ma’asim tovim (good deeds) are demanded together in this Mishnah on the basis that they are effective only in combination with one another. Repentance is all very well, but only God knows what truly lies in a person’s heart and mind. In the absence of some visible, physical activity, there is no evidence that any teshuvah has occurred. Likewise, good deeds are always welcome, but they may do not by themselves constitute a sign of penitence. 

What is meant by good deeds in the absence of repentance? Consider the possibly familiar scenario in which a child, having kicked a ball through a window-pane while his parents were out, seeks to do some helpful deed around the house like tidying his room or cleaning his shoes. The child does not repent of playing ball indoors, even if his parents strictly prohibited him from doing so, since the chances are that he will do so again (though a little more carefully). He is however in fear of what his parents might say or do when they return home and see the shards of shattered glass, so—unrepentant as he may be—he still seeks to ameliorate the nature of their response. 

Half-way between a person’s thoughts, known only to God, and his actions, visible to all, is a space that is occupied by speech. Words spoken by a person can offer a window on to his thoughts, but not a guarantee that what is said is an accurate reflection of what is felt. Thus the words “I’m sorry …” indicates a speaker’s regret, but not in a clear and unambiguous manner. They may mean “I’m sorry for what I did, irrespective of whether it hurt anyone or not,” “I’m sorry that what did I hurt you” or “I’m sorry I didn’t hurt you more.” A full apology or statement of regret, spoken as if it is sincerely meant, is always a good start, but no more than that. That is why good deeds are needed as well as repentance; they are evidence of sincerity.

They're the same -- more or less

Connoisseurs of Pirkei Avot may have spotted that the late, great Rabbi Jonathan Sacks -- whose command of the English language is unparalleled -- provided translations of this tractate for two different books. One is the Authorised Daily Prayer Book of the United Synagogue, the other being the Koren Pirkei Avot with commentary by Rabbi Marc D. Angel. 

With the aid of one of my grandchildren I pulled out sample mishnayot and baraitot which we checked against one another. On the basis of our research it appears that the two translations are the same, though in the United Synagogue's version the names of the rabbis have been anglicised. This is no doubt a disappointment for anyone who was hoping, as I was, that perhaps Lord Sacks had prepared two quite different but equally elegant and persuasive translations -- something that was quite within his power to do.

The Best of Men

A discussion I've often had with friends turns on the relevance of ancient Jewish learning to modern life. In short, after two millennia can the mishnah still offer anything worth knowing? This discussion inevitably heads towards Pirkei Avot, where I can point to the fact that, while every generation has its own customs, fashions and conventions, the broader characteristics of human nature do not change.#

With this in mind, I found myself thinking about Ben Azzai's teaching (Avot 4:3) that we should not be scornful of any person, since there is no-one who does not have his hour. The trigger for my thoughts was the approach of the 16th Summer Paralympics in Tokyo later this month.

The Paralympics are a massively evolved version of the Stoke Mandeville Games, a set of sports events for paraplegic competitors which by 1952 had attracted as many as 130 participants from overseas (Stoke Mandeville being the name of a British hospital that specialises in treating spinal injuries). The origin of the Games is depicted in a movie, The Best of Men, that portrays the horrors of paraplegic injuries and the struggles of patients to overcome physical, emotional and other problems.

At the heart of the movie is an ongoing battle between German neurologist Ludwig Guttmann (a Jewish refugee from Nazi Germany) and his protagonist, Dr Cowan, as to how best to treat paraplegic patients. Dr Cowan's position is that they should be allowed to die in comfort and dignity since they are of no further use to society or to themselves; Dr Guttmann's view, in keeping with Avot 4:3, is that no man should be written off; everyone has a potential that he should have the chance to realise -- even if it is hard and painful for him to do so. It is this view that prevails.

Dr Guttmann's position is not however an absolute one. If a person is to be valued and assisted by others, he must take the first step by being willing to take responsibility for his own life and to value himself. This position chimes in with Rabbi Akiva's enigmatic statement (Avot 3:19) that, while everything is foreseen, free will is given. Framed in terms of Stoke Mandeville's patients, this can be understood as meaning that, while a person's permanent loss of his ability to walk is foreseen, he still has choices to make about how he reacts to his loss and moves on from there.

Much of the movie makes uncomfortable viewing, particularly the bits involving bedsores, but it provides much food for serious thought regarding the way we regard and behave towards our fellow humans.

A sad reflection on human nature

 As we enter the Hebrew month of Elul, with the Jewish New Year and Yom Kippur in our sights, we find ourselves in the time-zone for serious reflection ahead of the Days of Awe. What sort of people are we? Are we the best we can be? How can we improve ourselves for the coming year -- and how can Pirkei Avot help? This, the first of a series of Elul posts on the subject of teshuvah (repentance) and self-improvement, is based on Rabbi Eliezer ben Hyrcanus' advice (Avot 2:15) to repent one day before one's death.

Over the years I have often asked friends and acquaintances what they would choose to do with their time if they knew for certain that they were embarking on the final day of their lives. The people I asked were drawn from different nationalities, cultures and backgrounds; some were at least nominally religious, while others were not. Their answers however were on the whole quite similar. Typical responses involved eating one or more favorite meal in the company of friends or loved ones, getting drunk to the point of oblivion, visiting a specific beauty spot or (in the case of males only) engaging in as much sexual activity as could be crammed into the closing hours of one’s life on Earth.

To my recollection, none of those asked made any mention of repentance, asking forgiveness of those whom they had upset or wronged, or doing any good deeds for the benefit of others. Why was this so? Probably because their preoccupation with their imminent departure from this World quite overshadowed their thoughts of what might be required in order to expedite their entry to the next one. Quite possibly, if it had been a Heavenly Voice that had asked the same question and not a relative stranger, the answers might be been otherwise. Notwithstanding this, one can see the wisdom of Rabbi Eliezer’s call to repent: while clearing one’s conscience and making peace with one’s Creator is of critical importance to anyone who possesses a religious soul, it’s not the first thing one thinks of when it comes to the crunch.

Praying for the welfare of a bad government

Rabbi Chanina, Deputy of the Kohanim, says: “Pray for the welfare (literally 'peace') of the government since, if it were not for fear of it, a man would swallow his neighbour alive" (Avot 3:2). In principle this sounds perfectly sensible. A government that cannot govern is a recipe for a failed state. Its rule generates anarchy, chaos and the often devastating consequences when individuals and communities have to fend for themselves, taking the law -- or more properly the absence of law -- into their own hands.

But things are never as simple as they seem. Does one pray for the peace of the realm when the government is oppressive, corrupt, selfish and immoral? Opinions are divided. Rabbi Marc D. Angel, for example, writes:

"...praying for the welfare of the government is relevant only if the government itself is just. If the government is immoral, one certainly should not pray for its welfare" (The Koren Pirkei Avot, 2015).

Against this, it is worth considering the background to this teaching. Rabbi Chanina lived, and died, at a time of chaos and anarchy, when the Romans occupied the whole of Israel and the Levant; they were therefore the ruling power in Israel itself. Nowhere in Israel was more anarchic than Jerusalem, where the power struggle between different religious and nationalist factions resulted in the great tragedy of Jew-on-Jew murders, these being deaths that the Roman governors had no great interest in preventing. The Jewish authorities too were powerless to stop this carnage. Indeed, it was a sorry reflection of those troubled times that the members of the Sanhedrin, the supreme Jewish court, absented themselves from the Lishkat HaGazit (the Chamber of Hewn Stone, from which place alone capital cases could be tried) so that they would not be able to pass the death sentence on Jewish murderers. This decision was arguably taken on the basis that, since so many Jewish lives were already being lost and the death penalty was no longer an effective deterrent, it was folly to address the escalating mortality rate among Rome’s Jewish subjects by killing even more of them. If one is to pray for the welfare of only a good government, we may well ask whether Rabbi Chanina was ever able to follow his own advice.

Rabbi Marcus Lehmann (The Lehmann-Prins Pirkei Avoth (Feldheim, 1992) takes the view that Rabbi Chanina's teaching does indeed apply to corrupt governments. One does not pray, of course, that their leaders and functionaries should succeed in their evil, but that they should mend their ways and govern justly. This is reflected in the classic formula of the prayer for the Queen found in the British Authorised Daily Prayer Book:

“May [God] in his mercy put a spirit of wisdom and understanding into her heart, and into the hearts of all her counsellors, that they may uphold the peace of the realm, advance the welfare of the nation, and deal kindly and justly with all the House of Israel.” 

This formulation does not endorse the errors and follies of the government. It does however invoke God's mercy -- and it also acknowledges that wisdom and understanding are gifts from God, gifts of which many governments throughout the world are sorely in need.

Eternal laws and academic appetizers

Rabbi Elazar Chisma says (Avot 3:23), “[The laws of] bird sacrifices and the onset of menstrual periods—these are at the heart of the law. Astronomy and mathematics are [just] the appetizers of wisdom.”

This mishnah attracts little enthusiasm or excitement when compared with its immediate predecessors and slow readers are lucky to get to it when the third chapter of Avot is recited at breakneck speed in synagogue on Shabbat afternoon. But what is it about?

Rabbi Elazar mentions four fields of study that were pursued by rabbinical scholars in Mishnaic times. The feature they have in common is that they each require arithmetical skills. That, however, is where the similarity between the first and second pair of subjects ends

The first two, as explained below, deal with matters of halachah (Jewish law), while the second two—astronomy and mathematics—may be classified as useful sciences that can help train the mind and may even have some bearing on the performance of commandments, but which are not in themselves the subject of halachah. Let's look at this contrast a little further

The first two items mentioned in this mishnah—the laws relating to bird sacrifices offered after a woman had given birth and to the calculation of days before a woman was regarded as ritually pure—required computations that had great potential relevance to the performance of mitzvot in Temple times. In the case of bird sacrifices, these computations relate, for example, to the number of birds that had to be offered when two or more women who had given birth brought their pair of birds as Temple offerings at the same time, but where one bird had become lost or their birds had intermingled and it was not known to which woman each bird belonged. In the case of ritual impurity, what was at stake was, for example, a woman’s ability to eat or prepare food that was derived from Temple offerings and had the special and elevated status of kadashim: here the Talmud makes provision for calculations that arise from the various situations that can arise if a woman experiences an unexpected flow of blood which may or may not be menstrual.

By the time the tractate of Avot was compiled, neither bird sacrifices nor the eating of kadashim were areas of active Jewish practice. Nonetheless the laws relating to them remain to this day as part of the living corpus of legislation that is the Torah, an expression of the will of God: they lie at the very heart of halachah.

In contrast with the wisdom of the Torah that lies at the heart of halachah, as our Mishnah teaches here, we find the disciplines of astronomy and mathematics. These fields of intellectual pursuit—no matter how vital or exciting they may be in our lives today—do not of themselves constitute an expression of the will of God. That is not to say that there is anything wrong with the pursuit of astronomy and mathematics; rather, they are a sort of “supporting act” in the ongoing personal drama of man’s efforts to reach out to God. They sharpen a person’s mind just as a piquant hors d’oeuvres might sharpen a person’s appetite, but they never graduate to the status of the main course.

Knowledge of astronomy actually played an important part in establishing one of the most distinctive features of Judaism today—the perpetual self-correcting lunar calendar which, inserting an additional month into seven years within each 19-year cycle, skilfully avoids the problems that might occur if certain festivals fall on the wrong day of the week or, worse, the wrong time of the year. However, despite its importance, astronomy was never more than a sideline. Like most other natural sciences, and unlike mathematics, astronomy does not appear to be widely pursued by serious Torah scholars today.

Avot in Retrospect: a summary of last month's blogposts

In case you missed them, here's a list of items posted on Avot Today in July 2021:

Wednesday 28 July 2021:

 Does God expect us to listen? The ten tests inflicted on God by the Children of Israel (Avot 5:6) do not appear to include not listening to Him. Why? 

Tuesday 27 July 2021: Here comes the judge: According to Avot 4:9, one should avoid becoming a judge -- but judges are needed. How do we resolve this conundrum?

Thursday 22 July  2021: Your wife might follow you -- but the Torah won't. Rabbi Nahorai's warning about being exiled only to a place of Torah (Avot 4:18) gets a neat twist from Rabbi Eliezer Papo.

Sunday 18 July 2021: Av, Avot and Anger. Some thoughts on the destructive force of anger, for Tisha be'Av -- one of the saddest days in the Jewish calendar.

Wednesday 14 July  2021: Torah learning and the Garden of Eden.  Avot 3:9 warns of the danger of stopping in the middle of one's learning in order to admire a beautiful tree. But is it to be taken literally?

Monday 12 July  2021: Hidden -- in full view. Where does one find a hidden tzaddik? And does Pirkei Avot give us any clues?

Friday 8 July 2021:  Self-trust and self-delusion: Hillel (Avot 2:5) says that no-one should trust themselves till the day they die. So why do we trust ourselves?

Tuesday 6 July 2021: The unexpected test: Tests feature a good deal in Avot and ideally a person should not know he's being tested. Sometimes he does know -- but he doesn't know what the test is seeking to prove.

Friday 2 July 2021: With great respect -- how we view our rabbis. In modern times, the sort of respect a rabbi gets may be quite contingent on the sort of community he leads.

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AvotToday blogposts for June 2021 here

Avot Today blogposts for May 2021 here

Avot Today blogposts for April 2021 here

Avot Today blogposts for March 2021 here

Avot Today blogposts for February 2021 here

Avot Today blogposts for January 2021 here

Does God expect us to listen?

Do we need to listen to God at all? Does He even care if we don’t, so long as the message we receive is one that originated from Him in the first place? These questions may not be as frighteningly radical as they initially appear. Deuteronomy 7:12 states:

“And it shall come to pass, if only you listen to these laws—and keep and do them—that the Lord your God shall keep with you the covenant and the love which he swore to your fathers”.

 This is Moses speaking; his audience is the Children of Israel. But what are these laws to which they must listen? The previous verse explains: they are the laws that Moses is in the process of teaching them. Moses is not the author of these laws. They come from God and Moses has been the conduit through which they came down from their heavenly source. So why does Moses present them as “” the laws that I am teaching you today” and not as “the laws that God commanded you at Mount Sinai”?

We can answer this question by posing another: are the Children of Israel more likely to listen to Moses than to God? This is very likely so, because we have it on good authority that they do not listen to God.

A mishnah (Avot 5:6) teaches how the desert nation tested God 10 times in the desert, citing a Torah verse (Bemidbar 14:22) that refers to 

“… all those people who have seen My glory, and My miracles, which I did in Egypt and in the wilderness; they have tested me now these ten times, and have not listened to My voice”.

 What are the 10 tests? The Babylonian Talmud (Arachin 15a-b) offers a quasi-official list. In short, the Children of Israel:

(i) asked Moses, before crossing the Reed Sea, whether he had taken them out to the desert to die because there were no graves in Egypt;

(ii) worried that, since they had crossed the Reed Sea safely, their Egyptian pursuers would cross safely too, so God displayed them, dead, on the sea shore;

(iii) complained that they could not drink the water at Marah because it was bitter;

(iv) complained that there was no water to drink when they camped at Rephidim;

(v) left manna for the following day, despite Moses telling them not to do so;

(vi) went out on the Sabbath to gather manna even though Moses told them not to do so since there wouldn’t be any to collect;

(vii) complained that they would rather have died in Egypt, where they had enjoyed plenty of food, in preference to dying of hunger in the desert;

(viii) complained about the manna, which was not as pleasurable to them as the fish, melons, leeks, garlic etc that they enjoyed in Egypt;

(ix) demanded a replacement for Moses, who had not yet rejoined them after the Giving of the Torah, and then accepted the Golden Calf;

(x) believed the false testimony of the Ten Spies who persuaded them that it would be impossible for them to capture the Promised Land.

Rambam’s list, accepted by the Bartenura and Tosefot Yom Tov, is a little different (Rabbi Yaakov Emden questions why the Arachin list should need changing), but the substance is the same. One thing is missing from every version of this list. God Himself mentions this in this mishnah, where He says: “…and [they] did not listen to My voice.”

Why did God not include His people’s refusal to listen to Him as a test and give the number as eleven? Rabbi Shmuel de Uçeda (Midrash Shmuel) considers that their failure to do so is indeed a test, but he does not go on to suggest why God does not apparently count it as a test along with the others.

A possible explanation is that the omission of this test from the list of tests is deliberate and that its absence is designed to teach us something important for our own lives. We all know that active disobedience, ingratitude and non-cooperation are negative traits that have a seriously damaging quality to them. Our own of experience of family and community life demonstrates this on a regular basis. In contrast, a mere refusal to listen may well cause annoyance but it is of quite a different order.

That may be why God is giving us a lesson in best practice to adopt when dealing with others. He is showing us that, when others do not listen to us, we should emulate His example. We should not treat other people’s refusal to listen to us as being a test or tribulation. Rather, we should be patient and understanding, if necessarily seeking out other, more effective, means of getting our message across to those who have demonstrated an initial resistance or refusal to accept what we are trying to tell them.

Here comes the judge...

One of the most trenchant statements in Avot comes from Rabbi Yishmael ben Yose, who says (at Avot 4:9):

“The person who separates himself from litigation removes himself from enmity, robbery and false oaths; but the person who relishes a ruling—he’s a wicked puffed up idiot.”

There is much that can be said about this statement for many reasons, since disputes do arise between even the best of people and the Torah makes extensive provision for their resolution. Judges and lawyers may not always (or ever) be loved for what they do, but we must accept that they are necessary and that even the exemplary figure of Moses was obliged to demonstrate the skills of advocacy and judgment in his long tenure as leader of the Children of Israel.

In his commentary on Avot, Rabbenu Yonah is sensitive to the notion of litigation as a necessary evil when he points to an apparent contradiction between the words of the Written Torah and Oral Law. The Torah explicitly provides that judges be appointed and that they should judge in accordance with justice. How then can Rabbi Yishmael urge people not to judge? Rabbenu Yonah's answer is that the instruction to judge only applies when there is no-one else to do the judging but that, where there are others who are available to judge, it may be better to leave it to them since, by doing so, a person can escape the perils of falling into doubt as to which way the case before him should be judged, presumably running the risk that he will reach the wrong decision.

On the face of things this answer may seem a little weak, but it looks better if one considers an analogy with the field of medicine. Just as there is a mitzvah ("commandment") to judge, and also a prohibition against misjudging, so too there is a mitzvah to save a life but a prohibition against wounding or killing another person. A person who has never delivered a baby by Caesarean section or learned how to resuscitate someone who has stopped breathing may possibly be expected to step into the breach and have a go when no-one else is available to tackle these tasks. But that same person would be strongly advised not to do so when qualified medical assistance is on hand.

There is another way of looking at the apparent contradiction between Written and Oral Law. The Torah requires that there be judges and that they judge. However, the teaching in Rabbi Yishmael's mishnah is not saying the opposite at all: it is addressing the judge’s state of mind. He should not detach himself from judging. Rather, he should judge with detachment. This means objectivity in not taking a personal interest in the outcome. Once a judge becomes emotionally involved in the parties and the outcome of their dispute, he no longer stands above it and the danger of losing the necessary quality of dispassionate objectivity is great.

The words of the Mishnah give some support to this reading of its meaning, since it does not contrast the position of someone who judges with someone who does not judge; rather, it contrasts someone who judges with the right attitude, one of distancing and detaching himself from personal considerations that may engender enmity, robbery and false oaths, with someone whose attitude is frankly unsuitable for the discharge of onerous judicial responsibilities.

Your wife might follow you -- but the Torah won't!

At Avot 4:18 Rabbi Nehorai teaches that a person should be exiled to a place of Torah and not say that, wherever he goes, the Torah will follow him. This is because learning Torah is a shared activity and it is only when one learns Torah together with others that it will "stick". Many explanations have been given over the ages as to what this means. Here is a somewhat unusual one that does not normally see the light of day, possibly on account of the current demands of political correctness. It is however interesting in its own right. It goes like this.

The last chapter of the Book of Proverbs contains one it its best-known passages: a set of verses which commence with each letter of the Hebrew alphabet in turn, from aleph to tav. These verses, often referred to as Eshet Chayil (“A Woman of Worth”), praise an ideal wife and mother in terms that are taken by some to be literal, but by others as an allegory in which its author, King Solomon, praises his mother, the Sabbath or the Torah.

Taking this proverbial “woman of worth” to be one’s wife, Rabbi Eliezer Papo (the "Pele Yo’etz") has an ingenious and quite dramatic explanation of how the Torah differs from the Eshet Chayil. In the first place, he says, when a husband storms off in anger against his wife, she will go after him in order to appease him; the Torah, however says “If you leave me for one day, I’ll leave you for two” (Jerusalem Talmud, Berachot 9:5). Secondly, a wife has only one husband at a time and may have no-one to whom to turn if her husband leaves her, while the Torah is always followed by a multitude of admirers and enthusiastic suitors. Thirdly, it is the husband whose role is to support his wife and provide for her needs while, in contrast, it is the Torah that provides for those who are wedded to it. Finally, the wife is presumed to be less knowledgeable and less intelligent than her husband, while it is the Torah that imparts her knowledge and wisdom to those who pursue her.

This comparison reflects the social and economic reality of the Ottoman-ruled Balkans in the early 19th century but may appear inappropriate, if not offensive, to those who read it two centuries later. However, the punchline is as powerful now as it was then: don’t treat the Torah as though it was dependent on you, for the truth is quite the reverse. The Torah owes you nothing and has no need for you at all. If you do not continue to study its content and fail to practice its principles, you can hardly expect it to cling faithfully to you—particularly if you run off in pursuit of other activities and pleasures in places where the light of Torah is rarely, if ever, seen.

There is a touch of irony in the Pele Yo’etz’s explanation here since this Mishnah reflects an element of role reversal: it was actually Rabbi Nehorai’s wife who decided to live in the leisure resort of Diomsit -- and it was he who followed after her.

Source note: R' Eliezer Papo did not include this explanation in his Pele Yo'etz. It can be found in a partial commentary on Avot that is interspersed within the second volume of his Torah Commentary Elef HaMagen.

Av, Avot and Anger

A central theme of the solemn date of Tisha be’Av (the ninth day of the month of Av) is the causative link between what we lost—two Temples and two thousand years’ occupancy of the land God gave us—and the things we did in order to lose it. Put simply, we did wrong; God warned us to stop but we persisted. God, who alone knows how to regulate the scale of His anger in light of His divine wisdom, became blazingly angry and punished us. While we mourn our losses, the takeaway message of the day is not about the past but the present as it affects the future: that we should get our act together now and act in accordance with God’s will, not contrary to it. This message is alluded to in the fifth chapter of Avot, at 5:24, in a mysterious passage cited in the name of Yehudah ben Teyma:

“The brazen [go] to Gehinnom; the meek [go] to the Garden of Eden. May it be Your will, Lord our God and God of our fathers, that the Holy Temple be rebuilt speedily in our days; and grant us our portion in Your Torah”.

The status of this Mishnah has been challenged on the view that it originally marked the end of Avot, with the sentence that refers to the rebuilding of the Temple being tacked on as a prayer. However, this passage is an integral part of Avot as we have it today and, taken as a whole, it suggests that if we are meek, not brazen, and do God’s will rather than openly flout it, we are entitled to call upon Him to restore the Temple that was wiped out when we flouted it in the first place.

God’s destructive response to our disobedience was not a cold, calculated one but was accompanied by a blaze of anger. So what does Avot say about anger? For us humans it is something to avoid. A person who is irascible should not be a teacher (2:6), and anyone who is quick to anger and hard to placate is a rasha—someone who is evil. Yet anger is a divine attribute and God is twice praised as being slow to anger (5:2, 3), even though the full impact of his anger, once unleashed, can be devastating.

Avot teaches that, both at the time of Noah and the Flood and in the era of Abraham, God patiently waited a full ten generations before allowing Himself to become angry, even though each generation as a whole behaved less well than its predecessor. Is there any significance in our knowing this? If God punishes us for our sins, should it matter to us whether he has unleashed His anger on earlier generations of miscreants or not?

The loss of each Temples came some somewhere in the region of 400 years after it was established. Now, though there is no single way to measure the duration of a generation, we do see the word used colloquially for a period of 40 years in the context of the Generation of the Midbar—the refugees from Egypt who died in the desert, barred from entering the land of Canaan after they accepted the false testimony of the Spies. Taking 40 years as a generation we see that, in the case of both the First and the Second Temple, God delayed His anger for ten generations before He acted in accordance with it—just as He did so in the mishnayot of Avot.

What message does this have for us? First we must accept that, if we cannot actually eliminate our anger when dealing with one another, we should seek to emulate God’s example and be as slow as possible before giving in to it. Secondly, before choosing whether to do God’s will or to defy it, we might consider stopping to think whether we perhaps are a “tenth generation” on whom God’s anger might be vented, and then act accordingly.

Torah learning and the Garden of Eden

Avot 3:9 is a difficult Mishnah in which Rabbi Ya’akov teaches that a person who is learning while on a journey, but who stops to admire a beautiful tree or field, risks spiritual suicide.

It is possible to link this mishnah to the earliest narrative of human life in the Bible—the story of Adam, Eve and a tree that had monumental significance for the future of humanity. In short, on the Sixth Day of Creation Adam is told not to eat the fruit of the Tree of Knowledge; this instruction is passed on to Eve; Eve sees the tree and declares it to be “a delight to the eyes.” After the forbidden fruit is consumed, Adam’s punishment is that he is condemned to feed himself forever more through the sweat of his brow, God telling him: “you shall eat the plants [literally ‘grass’ or ‘herb’] of the field.”

There is a long, strong tradition that, if Adam and Eve had fulfilled that one instruction which God had given them, entering the World’s first-ever Shabbat with an unblemished record, mankind would have achieved perfection there and then, and there would have been no need for God to give the Torah as a means of serving Him since they would not need to exercise their free will in order to choose good over evil.

Putting this all together, one might speculate that the teaching in this mishnah is this: here is a hypothetical scholar, committed to a life of Torah learning. He is on a journey, but this is not a physical journey: it is a metaphorical one, his journey through life. This journey is long and hard since the pursuit of Torah is an onerous task that can never be completed. Our scholar could well be feeling frustrated or dejected by what he feels is a lack of progress, or bored by the necessary revision that fixes his studies firmly in his mind.

Closing his mind to his Torah studies, our scholar pauses to contemplate two scenarios in which he is free from this unending commitment. In the first scenario he imagines what his life would have been like if Adam and Eve had never eaten from that beautiful but forbidden tree, when life would have been ideal in all respects and he could contemplate the majesty of God without the need for any effort; in the second he wonders if tilling the fields and toiling in the soil might not be a preferable alternative to Torah learning, since at the end of the day the farmer can at least sit back, admire the sight of the crops that result from his hard work and look forward to eating the fruit of his labour.

Each of these scenarios has an appeal that he may not experience in his own journey. This is because, for the true Torah scholar, every achievement is met not by a feeling of complacency or accomplishment but by a greater realisation of how much more there is to achieve. Might it just be that this hypothetical scholar of ours is precisely the person to whom Rabbi Ya’akov says in this mishnah:

“Stick to your journey! Deviate and you put your very soul at stake.”

This might seem like a somewhat harsh warning to administer to a wavering Torah scholar whose thoughts may be drawn towards pleasures that do not appear to be included in the bundle of benefits available to him, but in the next chapter of Avot Rabbi Ya’akov redresses this by describing the unimaginably blissful state that awaits him in the World to Come.

Hidden -- in full view

One of my Facebook friends is very keen to meet a “tzaddik nistar”—a truly righteous person whose attributes are not publicised and are hidden from the public at large. This poses a problem: there is no obvious way to find one and, even if you do come across one, how will you know? One might draw an imperfect analogy with the fictional character of Clark Kent, whose colleagues at the Daily Planet newspaper were unaware that he was Superman even though they worked with him on a regular basis.

Jewish tradition has much to say about hidden tzaddikim, their holiness, their special powers and their closeness to God. But what does Pirkei Avot have to say about them

The noun “tzaddik” scarcely appears in Avot. It cannot be found at all in the five chapters of mishnayot, making its appearance just once in the first baraita of the sixth chapter where a person who learns Torah for its own sake is primed to become one. By contrast, the word “chasid”, an almost untranslatable word indicating a person who is both pious and really enthusiastic about getting his relationships with God and other humans right, is found all over the place in the same tractate.

There is however more to say on the subject since being a “tzaddik” is a concept that underpins our very study of Avot--and this word, like the tzaddik nistar, is hidden in full view.

The recitation of every chapter of Avot is preceded by a statement that every Jew has a share in the World to Come. This statement is supported by a quote from Isaiah (60:21) that opens with the words “And Your people are all tzaddikim…” There is an important message here.

While popular Jewish culture conjures up the image of a tzaddik as being an old man with a long, flowing beard, a hot-line to God and an aura of sanctity and mystery, the truth is that anyone and everyone has the capacity to be a tzaddik: all you have to do is exercise your own free will in order to devote yourself to acting, speaking and thinking in a way that is righteous and in accordance with God’s will. Most of us can’t be bothered to do this since it involves too much deep commitment and hard work, so we get on with our own lives and look for other people to be a tzaddik on our behalf and for our convenience.

We are all capable of being tzaddikim, every single one of us, if only we want to—and even if we make many mistakes in the process of turning ourselves into better versions of our existing selves. This is why the Book of Proverbs (24:16) states:

כִּ֤י שֶׁ֨בַע יִפּ֣וֹל צַדִּ֣יק וָקָ֑ם וּ֜רְשָׁעִ֗ים יִכָּשְׁל֥וּ בְרָעָֽה

“though the tzaddik falls seven times, he gets up, but the wicked stumble in evil”.

It doesn’t matter how many mistakes we make, if we are prepared to recover from them, draw a line behind them and get on with leading a better life—a life in which the moral principles of Avot have a potentially big part to play. And if we are not yet tzaddikim, each of us is at least a tzaddik in the making.

So the moral of the story is this. If you want to see a tzaddik, or at any rate a potential one, a tzaddik in the making, just look in the mirror. And if you think the person you see in the mirror doesn’t look like a tzaddik, it might just be because you are looking at a tzaddik nistar.