Avot 1:2 - The World's 3 Pillars
Selected from the anthology, "Pirkei Avos in
the Light of Chassidus"
The world stands upon three things - upon Torah, upon
divine service, and upon acts of kindness. (Avot, 1:2)
World of Concealment
The word for "world" in Hebrew is "olam", which
is related to word "he'elem", meaning "concealment". The world was
created in such a way that G-dliness is buried and concealed within it. Only by
removing the concealment will the light of G-dliness hidden within it be
revealed.  | | " Every person has the mission and obligation to remove concealment through his service to G-d..." | | |
Every person is obligated to say, "The world (in
Hebrew, "ha-olam") was created for me". Do not read this as "the world",
but "the concealment" (in Hebrew, "he'elem"). Every person has the
mission and obligation to remove concealment through his service to G-d.
How does he do this? Regarding this, Shimon HaTzaddik
used to say, "The world stands upon three things..." - "the concealment remains
until removed by three things - Torah, divine service, and acts of kindness".
Then the inner light is revealed.
(Rabbi Yosef-Yitzchak Shneersohn, Ma'amarim
5700, p.160)
Standing Firm and Enduring
The world "stands" - in such a way that it is
supported solidly - on three things. Through Torah, divine service, and acts of
kindness G-dliness will be revealed here in this world to the same extent that
it is revealed in the highest world, the world of Atzilut.
(Rabbi Shmuel Shneersohn, Torah Shmuel 5636 p.
338)
Man is a microcosm
Since man is a microcosm, the three things on which
the world stand also apply on an individual level. On the verse, "He has
redeemed my soul in peace", the Talmud states: Said the Holy One, blessed is He,
"Anyone who occupies himself with Torah and acts of kindness, and who prays with
the community is regarded by Me as having redeemed Me and My son (Israel) from
among the nations of the world." (Berachot, 8a)
By occupying himself in all these three things, a Jew
merits his own personal redemption. He is redeemed from among the nations of the
world, and from the foreign elements within him. Moreover, he sustains the
entire world, by causing it to follow the will of G-d.
(The Lubavitcher Rebbe, Ma'amar Padah b'Shalom
5742)
Torah, Divine Service, and Acts of Kindness
The soul of a Jew descended from its lofty perch above
into a deep pit - into this material world, where it became clothed in a
physical body. This descent is for the sake of a later ascent. | | " The three things upon which the world stand are a combination of elevation from below to above, and drawing down from above to below..." | | |
When a person occupies himself with Torah, divine
service, and acts of kindness, he elevates his soul, raising it to an even
loftier level than it was on before.
In a general sense one could say that Torah affects
all those matters which have to do with the brain, divine service (prayer)
affects all those matters which have to do with the physical body, and acts of
kindness affect all of the Jewish people, and the entire world.
(The Lubavitcher Rebbe, Ma'amarim 5744 p. 184)
Acts of Kindness, Divine Service, and Torah
The three things upon which the world stand are a
combination of elevation from below to above, and drawing down from above to
below, as follows:
Divine service - The purpose of the sacrifices,
and also prayer, which is a substitute for the sacrifices, is to raise things up
from below, to supernal holiness in the essence of the Holy One, blessed is He.
Acts of kindness - This includes charity and good
deeds, through which supernal holiness is drawn down into the world.
Torah - There are two mitzvot in relation
to the Torah: 1) the mitzvah of reading the Torah out loud, which elicits
a revelation of the infinite G-dly Light (Or Ein Sof) from above; 2) the
mitzvah of learning the Torah in depth, which raises a person to the
highest level.
(The Tzemach Tzedek, Derech Mitzvotecha)
Three Things - One Purpose
In fact, Torah, divine service, and acts of kindness
constitute a single subject - serving G-d, and in no way is it sufficient to
serve G-d in only one of these ways. Nor may one of them be without the other.
One may not study Torah without doing mitzvot (on the contrary, the
greatness of Torah is that it results in the performance of mitzvot!).
Similarly, Torah cannot exist without prayer, for "anyone who says, 'I have only
Torah', does not even have that". It goes without saying that prayer and
mitzvot cannot be without Torah.
We can illustrate this idea by way of an analogy from
the body and the soul. The body without a soul is merely called flesh, while the
soul without a body is only a soul. Only when combined do they form a man.
This is also true of supernal revelation: there must
be lights (i.e. illumination from above), vessels (that which manifests and
reveals supernal illumination), and the fusion of both of them.
In the spiritual service of a Jew in Torah, divine
service, and acts of kindness, three "rectifications" are brought about - the
rectification of light, vessels and their fusion. This brings about completion
and perfection, so that even light which ordinarily transcends vessels will also
illuminate vessels.
(Rabbi Yosef-Yitzchak Shneersohn, Ma'amarim
5704 pp. 244, 250)
Avot 1:3 - For the Love of G-d
"..Do not be like servants who serve their master for
the sake of receiving a reward...." (Avot 1:3)
Love and Awe of Heaven
"Love of G-d is the root of all the 248 positive
commandments, which are drawn from there" and "Awe is the root of the 365
prohibitions...." ( Tanya, chap.4) Although love and awe of G-d are only two of the
613 mitzvot, they have a great effect upon the quality of one's observance of
all of the mitzvot.
It is not intellectual understanding which motivates
the performance of mitzvot, but emotional qualities of the heart. Only true love
of G-d will prompt a person to fulfill His mitzvot, the 248 positive
commandments. Similarly, reverence for Him, will restrain him from doing
anything against G-d's Will, by transgressing the 365 prohibitions. | | " Without the love of G-d, a person's performance of mitzvot is not perfect..." | | |
The Arizal explained that a mitzvah without
intention (i.e. precise awareness of what one is doing) is like a body without a
soul. Love and awe permeate the performance of a mitzvah with fire and fervor.
Without love and awe, it is not possible to perform a mitzvah for its own
sake, and a person acts merely out of habit. Without the love of G-d, a person's
performance of mitzvot is not perfect; in the language of the Tanya,
chapter 4: "One who fulfills them in truth..."
Chassidic texts explain that there are many different
levels and types of love of G-d. It appears from commentaries to this Mishna
that the instruction to "be like servants who serve their master without
intention of receiving a reward" applies to everyone, and every person is
expected to achieve a love for G-d which is unconditional - this is a true love
which has no ulterior motives.
Love and Awe - Two which are Four
Love and awe each comprise two levels, called the
lower and higher levels of awe, and the lower and higher levels of love. These
four levels are alluded to in the Mishna. The order in which they appear follows
the order which a person must follow in his service of G-d: the lower level of
awe; the lower level of love; the higher level of love; the higher level of awe:
"Do not be like servants..." - This alludes to the lower
level of awe, where a person fears punishment of the blemish that will blight
his soul through sin.
"...for the sake of receiving a reward" - This alludes
to the higher level of love. When one achieves this level of love, one becomes
aware that even the greatest reward for his service, whether this reward if
spiritual or material.
"...without intention of receiving a reward" - This
alludes to the higher level of love. When one achieves this level of love, one
becomes aware that even the greatest reward for one's service is only a small
"slice" in comparison to the value of the service itself.
"And let the reverence for Heaven be upon you...." -
This alludes to the higher level of awe, awe of the majesty and exaltedness of
G-d, as well as shame to transgress in His presence. Be upon you - In fact, the
higher level of awe is itself divided into two levels, that which is produced by
his own efforts, known in Kabbala as "arousal from below"; and that which is
bestowed upon man from Above, known in Kabbala as "arousal from Above". The
latter is the essential aspect of higher awe. The Mishna states, "And let
reverence for Heaven be upon you" - rather than within you, thus alluding to the
level of awe which is bestowed upon a person from Above.
Avot 1:10 Get a Job!
"Love work; despise public office; and do not be
intimate with the ruling authorities." (Avot 1:10)
The "primeval snake" (i.e. absolute evil) marred all
of Creation, and brought 39 curses upon the world. Therefore, a sinner - upon
who rests the spirit of impurity derived from the "poison of the snake" is given
39 lashes.
Similarly, regarding the 39 categories of work which
are forbidden on Shabbat - one who transgresses, earns those 39 curses, and one
who guards against even inadvertent transgression will be blessed. This is also
true during the week - when a person does the 39 categories of work (during the
week) for the sake of Heaven, he draws down the aspect of "renewing in His
goodness, constantly, every day, the work of Creation", and this rectifies the
39 curses. Regarding this spiritual type of work, our Sages state, "love work".
- Tzemach Tzedek, Or HaTorah, Yitro p.
954 (3) | | " The 39 categories of work done during the week rectify and elevate the earth's natural power..." | | |
From the teachings of our Sages, and from tradition as
explained in Chassidic texts, it is clear that work is important in itself (and
not only as a means to an end). Not only does work use up a person's time so
that he does not remain idle, thus avoiding sin, but, in addition, when work is
done for the sake of Heaven, a person fulfills the Divine mission which has been
imposed upon him - to purify and elevate the physical world.
- See Or HaTorah, Yitro p. 951 (3)
The 39 categories of work done during the week
(plowing, sowing, etc.) rectify and elevate the earth's natural power to grow
things for man to eat, upon which he lives.
A person who recites a blessing over his food, both
before eating it and after, imbues the food with holiness. And even afterwards,
the energy and strength which the food gives him, by which he prays, learns
Torah, and fulfills mitzvot, is elevated and is merged into the words he recites
in the Shema prayer, "...G-d is one...and you shall love."
The same rule applies to all the other categories of
work which produce food, clothing and shelter for man.
- Rabbi Shneur Zalman, Likutei Torah Vayikra
20d (3) | | " If one does not accept the Yoke of Heaven, what holiness is there in emulating any of the sefirot?" | | |
Avot 1:14 - Being Oneself
From Maggid
Meisharim, parashat Ki Tisa, Rabbi Caro's recording of the teachings
he heard from his angelic mentor (see Biography). Translation and commentary by Rabbi Moshe-Leib Miller.
"If I am not for myself, who will be for me?
And if I am for
myself, what am I" (Avot 1:14).
"If I am not for myself, who will be for me" means if I do
not grasp hold of the "I," namely malchut [which is called in Hebrew "ani]
who will be for me -- that is, to which of the supernal sefirot can I
dedicate myself?
Malchut represents the authority of G-d, and
dedicating oneself to malchut means accepting upon oneself the Yoke of
Heaven. If one does not accept the Yoke of Heaven, what holiness is there in
emulating any of the sefirot?
"And if I am for myself, what am I" means when I grasp the "I,"
malchut, and I take it "for myself," for the lower malchut [malchut
of the lowest world, Asiya), namely, the human individual, in this case
"myself,"] as it says in the verse, "Bone of my bone, flesh of my
flesh" [a play on words in that the Hebrew word for "bone" shares the same root as that for "myself"] (Gen. 2:23) - then "what [in Hebrew, Mah] am I?" [This can be read as "I am Mah,"] meaning that at that moment I
join together the Name Yud-Hei-Vav-Hei expanded to the numerical
value of Mah [45] with "ani" ["I"], malchut.
In other words, when I take upon myself the Yoke of Heaven (malchut)
and make it part of me, there is revealed upon me the Ineffable Name, whose
transcendent, indefinable quality is alluded to in the word "what" -- ma'h.
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