by Rabbi Lehrfield
One word that we might use to describe this week’s set of Mishnayot at the end of the first chaper of Pirkei Avot, is ‘repetitive.’ A close reading of our Mishnayot highlight many of the ideas and teachings that have already been shared earlier in the chapter. For example, Mishna 16 quotes Rabban Gamliel who teaches “Aseh Licha Rav” , “Make for yourself a teacher” which is an exact quote from Yehoshua ben Perachia in Mishna 6. Similarly, one of the teachings of Mishna 17 is the value of silence and how careful one should be with their words, a theme that is found throughout the first chapter. In fact, last week in Mishna 15 Shammai taught, “Emor Miat V’Aseh Harbeh”, “Say little and do much.” Likewise, in Mishna 5 Yossi ben Yochanan taught about the importance of our speech in the context of “Al Tarbeh Sicha Im HaIsha” , “Do not gossip inordinately with women.” Finally, the last Mishna of the first chapter teaches that the world stands on three things—Din (Justice), Emet (Truth), and Shalom (peace)—a near perfect parallel to Shimon HaTzadik’s teaching in Mishna 2 of the three things the worlds stands on—Torah, Avodah (service), Gemilut Chassadim (loving kindness). Have the Rabbis simply run out of novel ideas to teach? Why do the Rabbis now repeat and reteach that which has already been shared?
Interestingly, the main focus of the commentary of our Mishnayot is on showing how our Mishnayot are in fact not repetitive, but rather novel and unique in their own way. For example Maimonides uses the different textual and context clues of Mishna 6 and Mishna 16 to understand the identical quote of “Aseh Licha Rav” , “Make for yourself a teacher.” On the one hand, he writes that Mishna 6 is focused on finding for oneself a Rabbi that can pass on the Mesorah or the tradition. On the other hand, in Mishna 16, Rabban Gamliel’s focus is not on the passing of the tradition, but rather on finding for yourself a Rabbi to answer the many questions and uncertainties of Jewish law. In fact, Rabbi Samson Raphael Hirsch builds on this idea by reading Mishna 16 as one interconnected idea. He writes that perhaps a person might feel that they don’t need a Rabbi in their life. After all, when there is a case of question, why not just be machmir and stringent? If there is a question about Kashrut for example, we should assume the worst. If you are not sure if an act is forbidden, don’t do it. Why bring a Rabbi into the picture and complicate things? It is so much easier to not involve yourself with Rabbis. As a response to this stringent Rabbi-free lifestyle, Rabban Gamliel continues in Mishna 16 by teaching “Al Tarbeh LiAser Umadut” , “Do not make a habit of giving tithes by guessing.” In other words, even though it would be easier to be stringent, to guess, and to give more money than you need to, it is forbidden to do so. Aseh Licha Rav, make for yourself a teacher, not to connect to the beautiful chain of tradition, but rather to be “Histalek Min HaSafek” to avoid situations of doubt. Find a Rabbi, a learned teacher, that can answer the different questions of Jewish law and remove the guesswork of being a practicing Jew.
Similarly, when comparing the three things the world stands on in Mishna 2 to Mishna 18, some of the commentaries explain that Mishna 18 is to be read as a clarification of Mishna 2. In other words, while the world stands on Torah, Avodah, and Gemilut Chassadim, the world continues to exist and function because of the traits taught in Mishna 18 of justice, truth, and peace. The Beit Yosef, Rabbi Yosef Karo in the beginning of the laws of Choshen Mishpat explains that Mishna 18 provides the context and instruction for Jews when they are in a position where the study of Torah has been restricted, when there is no Temple to do Avodah (worship) in, and when the ability to perform acts of loving kindness is limited. If Jews can at least be just, truthful, and peaceful, then the world will continue to exist despite their inability to focus on Torah, Avodah, and Gemilut Chassadim.
It’s clear from these different interpretations and commentaries that this week’s Mishnayot are novel in their teachings relative to their previous and similar Mishnayot. Yet what emerges after studying these Mishnayot is an even bigger question—why do the Rabbis now choose to add additional interpretations to already established ideas instead of coming up with new ideas and teaching of their own. In other words, why reinterpret and restate teachings said in the previous generations? What must the Rabbis now review and repeat?
From a historical perspective, it would have made a lot more sense for the first chapter of Pirkei Avot to end with the statements studied last week of Hillel and Shammai. As we studied in the first week of Torah 365, the Gemara in Sanhedrin teaches that Machloket, or disagreement arose only with the students of Hillel and Shammai who, “insufficiently studied.” Under these circumstances the chain of tradition of Mesorah was at risk ultimately motivating Rabbi Yehuda HaNasi to record the Oral Tradition on paper (like we have it now) to prevent losing it for future generations. However, it is Mishna 16 where we find the first break from the hierarchical structure of the transmission of the Torah from the Zugot, the pairs (like Hillel and Shammai) representing a major change in the transmission of Torah knowledge. If that is the case that Mishna 16 truly is a break from the theme and tradition of the previous Mishnayot, why not start the next chapter here? What better place for one chapter to end and another to begin? Why even include the teaching of Rabban Gamliel, his son Shimon, and Rabban Shimon ben Gamliel (a different Shimon son of Gamliel according to most interpretations) as part of this first thematically perfect chapter?
Perhaps we can suggest that by continuing the Mishnayot of the first chapter in this way, Pirkei Avot teaches us two critical lessons—that our Torah learning is never done, and that we must find ways to make the Torah relevant to every generation. When one makes a Siyum, a celebratory party at the completion of a book, tractate, or even a chapter of Torah study, we turn the page and continue our learning by starting the next tractate, chapter, or idea. We do this because a true journey through Torah never ends. It is impossible for one to ever complete one’s learning. These last three thematically-different Mishnayot, are included to teach us that even if we have completed an idea or theme, that doesn’t mean that our learning is over. Instead, our learning continues to the next idea, theme, or discussion. In the case of Pirkei Avot, it is the new teachings from the next generation of Rabbis that we continue with.
In addition to us learning to always continue our Torah study, the continuation of the Mishnayot at the end of our chapter also teaches how we must keep Torah relevant to each generation. The Mishnayot are purposefully repetitive. The Rabbis in our Mishnayot carefully and thoughtfully choose similar (or even identical) language from previous Mishnayot to emphasize that we must find a way to make the lessons of the Torah relevant to the unique challenges of our generation. The fundamental teachings stay the same; “Aseh Licha Rav” , “Make for yourself a teacher” is just as relevant in the time of Yehoshua ben Perachia as it is in the time of Rabban Gamliel. However, the emphasis on what type of Rabbi one needs in each of these generations is different. Not only must the Rabbis find ways to make the Torah applicable and pertinent in their communities, but there are even times when the law that was taught must be reinterpreted for the modern society. Rabban Shimon ben Gamliel in Mishna 18 repeats and restates the words of Shimon Hatzadik in Mishna 2 of what the world stands on, because Rabban Shimon ben Gamliel is living in a post-Temple era. How could Rabban Shimon Gamliel teach to his students and his community that the world stands on the pillar of Temple worship with no temple?! The principles of Shimon Hatzadik are still relevant and correct, however, new or additional teachings and interpretations may be necessary when confronted with different generational challenges. The balance of what and who can make these types of changes to address the needs of a generation is certainly more than just a little bit challenging. Yet, it is precisely this equilibrium that we struggle to achieve as Modern Orthodox Jews.
Continuing our learning and finding ways to make our studies relevant for each and every generation can be difficult milestones to achieve. When we conclude a chapter or a tractate its easy for us to choose to stop—after all, we just finished the idea. Similarly, when we are learning Torah that doesn’t seem relevant to us, its easy to walk away and say that these teachings are no longer applicable or significant. Amazingly, Mishna 17 actually contains the secret of how to overcome these roadblocks.
On its surface, in Mishna 17 Shimon the son of Rabban Gamliel says, “All my life I grew up among the sages and I found that nothing is better for a person than silence.” In fact the Meiri and others interpret this teaching to mean that in the presence of a teacher a student must remain quiet and humble to best understand and learn. However, the Tiferet Yisrael, Rabbi Israel Lifschitz, offers a different translation of this Mishna; Shimon says, “As I was growing up among the Sages, I found that no good comes of maintaining silence.” It is not silence that one must strive to achieve, according to the Tiferet Yisrael, but rather an active engagement and participation with one’s teacher. As we will learn in Chapter 2 Mishna 6 of Pirkei Avot, “Ein HaBayshan Lomed” , “The bashful student does not learn.” Torah and its transmission is not something that we must accept in silence. Torah must be challenged and questioned (in a respectful manner) specifically so that it can be made relevant to those that study it. Thoughtful engagement and Torah study with each other is one of the many ways that we can find meaning in our learning. Being engaged in our study is also how we find the motivation to continue on to the next idea, chapter, or tractate, while striving to find relevancy for our community and generation.
As we continue to study Torah in general, and in specific as we continue our Torah 365 studies next week with Chapter 2 of Pirkei Avot, may we be motivated to both relearn and find new and relevant meanings in our Torah learning while also finding the motivation to continue on our path of study. Yasher Koach on the completion of Chapter 1!