Today’s learning is dedicated to the refuah sheleima of Simcha Nosson ben Zissel.

Moshe received the Torah from Sinai and transmitted it to Yehoshua. Yehoshua transmitted it to the Elders, the Elders to the Prophets, and the Prophets transmitted it to the Men of the Great Assembly. They said three things: “Be deliberate in rendering judgment, raise up many disciples, and make a fence for the Torah.”   —   Perkei Avos; Chapter 1, Mishnah 1

We mentioned in our previous post that unlike the other Mishnaic tracts that focus on Jewish law and custom, Perkei Avos discusses ethical and moral standards. As Rabbi Dovid Sears writes, “The teachings of Avos may therefore be misconstrued to be the personal sentiments of the Sages and compared to other books of ethics that are of human origin. Avos therefore begins with a chronicle of the transmission of Torah to indicate that all its sayings are rooted in the revelation at Sinai (Bartenura; Meiri).”

Rabbi Yosef Stern points out that Perkei Avos is in fact, the only tractate that begins with the statement that Moshe received the Torah from Sinai and transmitted it, generation after generation. He explains, “It is all too easy to think that the Torah consists primarily of laws and mitzvos, and that the Oral Law controls only deeds, dealings, and rituals, hardly anything more. No! Avos teaches us that character, integrity, grace, generosity, and manners also emanate from Sinai, and these too, were channeled to us by Moshe and his great successors through the ages.”

As the Sfas Emes teaches, “It is tempting to view Avos as merely an anthology of the Sages’ wisdom which could have been deduced through our own efforts. To refute this critical misconception, the Mishnah, at the very outset, emphasizes that Moshe received the Torah – including every aspect of this tractate – at Sinai.”

Similarly, Rabbi Ovadiah of Bartenura, writes (Bartenura on Avos 1:1), “There were wise men among the many nations who also wrote moral and ethical works about the way a person should act toward [himself and] others. But these works presented their own conclusions, their own ideas and opinions concerning what is considered ethical [i.e., they are man-made ethics, which change from generation to generation, according to the prevailing winds of change]. Not so our Torah. The moral and ethical teachings contained in Perkei Avos are not manufactured or fabricated. For not only our Torah – our laws and customs – but even our moral guidance was transmitted from Sinai.”

The perpetual dissemination of these moral character traits rests on the Tzaddikim of each generation. As Rabbi Nosson Scherman writes, “Let no one think, that the lessons of Avos are merely the moral preaching of noble but mortal men. If it were nothing more than that, Avos would be comparable to many other books of maxims and manuals of self-improvement. Wise people in all the world’s cultures have charted paths to perfection that crisscross wildly in different, and often conflicting, directions. True, intelligence is the indispensable tool to perfection, but unless it has a guiding philosophy, it is like a powerful motor without a steering mechanism. Every field of endeavor has been filled with good and bright people who were dismal failures or grotesque successes because they lacked moral rudders to direct their considerable talents. The teachings of Avos are the accumulated wisdom of people who dedicated their lives to the service of G-d and the study of His Torah. Such people embodied in intellect and deed what G-d had in mind when He said, ‘Let us make man in Our image, after Our likeness.’”

“In the perceptive, poetic words of Rabbi Avraham Yeshaya Karelitz: The human being who is privileged to know the Torah – meaning, that the intellect placed in his soul, like a seed in the furrow of a field, unites with his knowledge and they become a single entity – walks among people and seems to any superficial observer like an ordinary person. But in truth, he is an angel dwelling among mortal men, and he lives a life of spiritual ecstasy that is exalted above all blessing and praise (Kovetz Iggaros, Chazon Ish 1:13).”

(Rebbe Nachman teaches that there is a vast difference between knowing something in our mind, and feeling that emotion in our heart; he states, “True understanding is in the heart.” Therefore, Rebbe Nachman says (Sichos HaRan # 217), “The main perfection of knowledge is binding your mind to your heart.” Similarly, he writes (Sichos HaRan # 39), “This is the meaning of the verse, ‘You should know this day and take it to your heart’ (Devarim 4:39). You must bring the realization from your mind to your heart. Understand this well.” The true Tzaddikim have attained this lofty level; they have closed the vast distance between heart and mind.)

As the Maharal explains, “Torah is primarily law. In contrast, Perkei Avos is a compilation of Rabbinical wisdom and practical advice. Why begin it by chronicling the transmission of Torah? In truth, it is precisely because this tractate deals with advice directed towards each generation’s needs, and not with absolute law, that the Mishnah begins with the history of Torah leadership. The opening Mishnah establishes the right and the responsibility of the sages to give advice, and our responsibility to heed it. Avos, which means fathers, begins with the chain of those who provided the world with spiritual life. They taught the love and the practice of Torah, and enriched the world with its wisdom and values. They prepared successors to be the leaders who would guide the next generation. These people were truly the fathers of Torah society, and for this reason the tractate is called Avos. As fathers of the nation, they must provide guidance for the survival and the success of the nation.”

Likewise, based on Rebbe Nachman’s teachings, Rabbi Alter of Teplik explains (Mili d’Avos, based on Likutey Moharan I, 22), “How does this account of the line of transmission relate to Perkei Avos, which deals with ethical instruction and self-improvement? On the most practical level, it teaches that we must heed the true Tzaddikim in every generation, as the Torah states, ‘You shall not deviate from what they tell you, to the right or the left’ (Devarim 17:11). For the Tzaddikim constitute our link to Moshe, the ‘Master of all Prophets’ (Devarim Rabbah 3:9), and hence to the Divine Revelation experienced by the Jewish Nation at Sinai. Attachment to Tzaddikim is the foundation of spiritual growth. When viewed in this light, how fitting that Perkei Avos begins with this principle.”

Our trust and reliance on the Tzaddikim are imperative for the continuity of the Torah. As Reb Noson teaches (Likutey Halakhot, Krias HaTorah 6:28), “In every generation, the continuous Torah transmission is maintained by the establishment of holy academies (yeshivos) whose students gather around Tzaddikim – the true masters of Torah – and in this way, bind their souls in unity. This is how the Torah is passed from one generation to the next… The Tzaddikim are the ones who strive to bring everyone together so that the Torah will never be lost.”

(As Reb Noson teaches, “It is customary to study Perkei Avos during the days of the Counting of the Omer in preparation for the festival of Shavuos. We begin with the declaration that Moshe received the Torah from Sinai and transmitted it to Yehoshua, who passed it onward from generation to generation. This teaches us that the tikkun (rectification) of our individual and personal connection to Torah primarily depends on the true Tzaddikim of each generation – all of whom received the Torah from Moshe.”)

One may ask that if we were chosen directly from Hashem as His nation, why was the Torah only relayed through Moshe? Why did Hashem not give it directly to the Jewish people? Addressing this very question, Rabbi Chaim Kramer writes, “The Talmud (Chullin 59b) relates: The Emperor told Rabbi Yehoshua ben Chananya that he wanted to see G-d. Rabbi Yehoshua took him outside and told him to look at the sun. ‘This is not possible!’ exclaimed the Emperor, to which Rabbi Yehoshua answered, ‘If you cannot even look upon the servant of G-d, how can you expect to look at G-d Himself?!’ With this in mind, we can attempt to examine the role of the Tzaddik. In Judaism, the Tzaddik is a leader, a guiding light to his followers. In general, people have a need for leadership. The average person is for the most part unsure of his responsibility in life and how to go about fulfilling it. He must learn this from the Tzaddik. Therefore, what is needed is true leadership; truly knowledgeable people with an understanding of what someone else’s capabilities are, and what is demanded and required of that individual.”

(See our previous posts where we discuss the role of the Tzaddikim, and how our connection to them is crucial to our spiritual growth and development.)

Now, the term “from Sinai,” clearly means that the Torah was received from Hashem Who appeared at Sinai. (Moshe then expounded the Torah to the Jewish people during the forty years of their wanderings through the desert, and transmitted it to Yehoshua before his passing). The Maharal elaborates, “We would certainly expect the first step in the chain of Torah transmission to be phrased as ‘Moshe received the Torah from Hashem.’ The expression ‘Moshe received the Torah from Sinai’ is used instead, out of respect for the Creator of the Universe, for it would be highly inappropriate to include Hashem in a list of human beings. The phrase ‘from Sinai’ emphasizes the significance of Torah revelation, for a special place in the world was set aside for that cosmic event. We might argue that Har Sinai also does not fit into a list of human beings. There is, however, one point in common. Hashem Himself designated Sinai as the geographical origin of the Torah, and He designated Moshe as His ambassador to humanity. The Torah conveys this fact by calling Sinai, ‘Har HaElokim’ (the mountain of G-d), and by calling Moshe, ‘Ish HaElokim,’ (the man of G-d).”

The Lubavitcher Rebbe explains that by referring to Moshe and Sinai, the Mishnah alludes to the first step in becoming a true student of the Torah. When Hashem was selecting the optimal location for the giving of the Torah, each of the various mountains argued that it was most worthy to host this great event. Har Sinai, on the other hand, was not particularly tall and therefore humbly remained silent. Hashem chose Har Sinai (Midrash Tehillim 68:17). Hashem also chose Moshe, the humblest man on the face of the earth; a servant of G-d, who recognized that all he possessed was gifted from Above. The first step of the Torah student is to become like Har Sinai and Moshe, humble and selfless (see The Rebbe in Biurim). As Rebbe Nachman teaches, “Torah can be acquired only with humility” (Advice, Pride and Humility # 12; see also Likutey Moharan I, 14:5).

Similarly, the Zohar teaches that true knowledge and wisdom can only be attained once we are willing to humble ourselves. He teaches that the word “chokhmah” (wisdom) is an acronym for “koach mah” (the power of humility; the word mah – which literally means “what” – represents humility corresponding to Moshe and Aharon’s declaration, “What are we?! What is our life?!”). As Rebbe Nachman teaches, “The more you succeed in breaking your pride, the greater your attainments in Torah will be. You will have the power to draw those who are far from Hashem closer, and then the glory of Hashem will be exalted and magnified.” (Advice, Pride and Humility # 14; see also Likutey Moharan I, 14)

In the previous weeks Torah portion, the verse tells us that Moshe and Aharon came to Pharaoh and said to him, “So said Hashem, G-d of the Hebrews, ‘How long will you refuse to humble yourself before Me?” (Shemos 10:3). Rabbi Moshe Kormornick elaborates, “The verse relates Hashem’s primary criticism against Pharaoh that he was arrogant and refused to humble himself. Rav Aharon Yehuda Leib Shteinman zt’l asks (B’tzilo Chimadti [Haggadah], pg. 73), was this really Pharaoh’s biggest fault?! What about the fact that he systematically murdered and enslaved an entire nation? Would that not have made a stronger and more worthy accusation? Rav Shteinman answers that of course Pharaoh was responsible for the most heinous of crimes, but Hashem was revealing the source of Pharaoh’s evil acts – his unwillingness to humble himself. Such is the great danger of being arrogant; there are no boundaries in the quest to fulfill one’s desires!”

(Reb Noson notes that ironically it was due to Pharaoh’s haughtiness and intent to destroy the Jewish people through harsh bondage that resulted in our nation becoming humbled enough to receive the Torah.)

Humility allows us to be open-minded, which leads to “expanded consciousness.” This newfound clarity brings us to increased faith and trust in Hashem and the Tzaddikim. By truly accepting Hashem’s sovereignty, we have the strength and ability to change what we can and accept that which we cannot; enabling us to approach life’s challenges with equanimity and grace. (Humility also increases our appreciation and gratitude, as we begin to realize that everything is a gift from Hashem. This will ultimately result in a life of happiness and contentment, a life of peace and tranquility.)  

While pride and haughtiness lead to devastation and destruction, true humility leads to true greatness. As the Zohar states, Zohar teaches, “One who is great, is little. One who is little, is great.” (Zohar, Chayey Sarah 122)

This level of humility is not reserved for the elite. As Rebbe Nachman teaches, we each inherently possess this modesty. By drawing closer to the true Tzaddikim, we can learn how to access this praiseworthy trait. (See Rebbe Nachman’s Advice, Pride and Humility # 30; Likutey Moharan II, 72)

Of course, we must be very cautious not to allow this sense of humility to lead to feelings of lowliness and unworthiness. As Rebbe Nachman warns, “Most people have very mistaken ideas about what it is to be humble. You must be very careful not to fall into the trap of false modesty. Pray to Hashem about this and ask to be worthy of true humility in accordance with His desire.” (Advice, Pride and Humility # 28; Likutey Moharan II, 38).

We must remember that we are strong and beautiful, competent and capable, essential and irreplaceable; but at the same time, we must acknowledge that our strengths, talents and accomplishments all come from Hashem.

And this, says the Midrash Shmuel is why Perkei Avos begins with the giving of the Torah at Sinai; because Avos contains the principles by which the Torah can be received and passed on throughout the generations. As Rebbe Yisrael of Rizhin zt’l taught. “In order for the inner diamond of the Jewish soul to properly shine, it must be mounted in a setting of Torah and mitzvos and held up to the brilliant light of the Infinite One.” When we implement the teachings of Perkei Avos, we become the perfect vessel for the Torah and its laws; ensuring we carry out the Torah’s mandates in the appropriate manner and with the optimal mindset, thereby giving life and vitality to the actions we perform.

In our next post we will discuss the origin and history of the Men of the Great Assembly, as well as the profound depth and meaning contained in their teachings listed in this Mishnah.   

TO BE CONTINUED…