Tammuz 25, 5771 * July 27, 2011
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E T H I C S O F O U R F A T H E R S
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The Long But Short Of It
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[Rabbon Gamliel the son of Rabbi Judah HaNassi] would say... Make that His will should be your will...
- Ethics of the Fathers, 2:4
* * *
The Talmud relates:
Said Rabbi Joshua the son of Chanania: "Once a child got the better of me.
"I was travelling and met with a child at a crossroads. I asked him, `Which way to the city?' and he answered: `This way is short and long, and that way is long and short.'
"I took the `short and long' way. I soon reached the city, but found my approach obstructed by gardens and orchards. So I retraced my steps and said to the child: `My son, did you not tell me that this is the short way?'
"Answered the child: `Did I not tell you that it is also long?' "
* * *
In life, too, there is both a "short but long way" and a "long but short way."
In his Tanya, Rabbi Schneur Zalman of Liadi sets down the fundamentals of the chabad-chassidic approach to life. On the cover page of this "bible of chabad-chassidism" he defines his work as follows:
"Based on the verse, `For it [the Torah and its precepts] is something that is very close to you, in your mouth, in your heart, that you may do it' - it explains, with the help of G-d, how it is indeed exceedingly close, in a long and short way."
The Torah and its mitzvos are the Creator's blueprint for creation, detailing the manner in which He meant life to be lived and His purpose in creation to be fulfilled. But is a life that is ordered utterly by Torah indeed feasible? Can the ordinary "Everyman" be realistically expected to conduct his every act, word and thought in accordance with Torah's most demanding directives?
The Torah itself is quite clear on the matter: "For the mitzvah which I command you this day," it states, "it is not beyond you nor is it remote from you. It is not in heaven... nor is it across the sea... Rather, it is something that is very close to you, in your mouth, in your heart, that you may do it." Torah's vision of life is not an abstract ideal, nor a point of reference to strive toward, but an achievable goal.
But how? In Tanya, Rabbi Schneur Zalman develops the "chabad" approach, a "whole person" approach to life in which the mind plays the leading and pivotal role.
First, a person must study, comprehend and meditate upon the quintessential truths of existence: the all-transcendent, all-embracing, all-pervading reality of G-d; the root and essence of the soul and its intrinsic bond with its Creator; man's mission in life, and the resources -both external and internal- that are extended to him to fulfill it. Since these concepts are extremely subtle and abstract, one must toil "a toil of the soul and a toil of the flesh" to grasp them and relate to them.
The next step is to translate this knowledge and identification into emotional drives. In creating human nature, Rabbi Schneur Zalman taught, the Almighty instilled an innate superiority of mind over heart, of reason over feeling. So the proper understanding and assimilation of these concepts will compel the development of the appropriate emotions in the heart: the love and awe of G-d. Love for G-d is the unquenchable desire to cleave to Him and be unified with His essence; awe of G-d brings the utter abhorrence of anything that violates His will and erects barriers between Him and the transgressor.
Finally, when a person has so oriented his mind and transformed his heart, his observance of the Torah's precepts becomes a given. With every fiber of his being, he craves the fulfillment of the mitzvos, as they are the bridge between him and G-d, the means, and only means, by which he can connect to his Creator. Any transgression of G-d's will, no matter how attractive to his material nature, becomes literally abhorrent to him, for it disrupts his relationship with G-d and runs contrary to his own true self.
But a person may argue: Why spend a lifetime pursuing this demanding regimen of mind and heart? Why must I toil to understand and feel? Why not take the direct approach--open the books and follow instructions? I'm a simple Jew, he may maintain, and the attainment of such lofty spiritual states as "comprehension of the Divine", "love of G-d" and "awe of G-d" are way beyond my depth. I know the truth, I know what G-d wants of me---the Torah spells out the dos and don'ts of life quite clearly. I have a material and egocentric nature? An inborn inclination towards evil and self-destructive desires? I'll control them. My faith, determination, and will-power will do the job.
This, however, is the short but long way. As the most direct and simple line between two points, it is misleadingly the surest way to town; but in truth, the `direct approach' is a dead end. As with the route which Rabbi Joshua first chose, it seems to lead straight to the city---only somehow it never quite makes it.
For it is a path of never-ending struggle, the scene of a perpetual duel between the self-oriented animal drives of man and his upward-reaching G-dly soul. True, man has been given free choice and furnished with the necessary fortitude and spiritual staying power to meet his every moral challenge; but the possibility of failure, G-d forbid, also exists. No matter how many times he will triumph, tomorrow will bring yet another test. On the short and long road one may win battle after battle, but there is never a decisive victory in the war of life.
On the other hand, the long but short way is winding, steep, tedious, and long as life itself. It is full of ups and downs, setbacks and frustrations. It demands every ounce of intellectual and emotional stamina that the human being can muster. But it is a road that leads, steadily and surely, to the aspired-to destination. When one does finally acquire an aptitude and taste for the G-dly, when one does develop a desire for good and abhorrence of evil, the war has been won. The person has transformed himself into someone whose every thought, deed and act is naturally attuned to his quintessential self and purpose in life.
- - - - - - - - - - - - - - - -
Introductory reading to Ethics of the Fathers:
All Israel has a share in the World to Come, as is stated: ``And your people are all righteous; they shall inherit the land forever. They are the shoot of My planting, the work of My hands, in which I take pride.'' (Sanhedrin, 11:1)
Chapter Two
1. Rabbi [Judah HaNassi] would say: Which is the right path for man to choose for himself? Whatever is harmonious for the one who does it, and harmonious for mankind. Be as careful with a minor mitzvah as with a major one, for you do not know the rewards of the mitzvot. Consider the cost of a mitzvah against its rewards, and the rewards of a transgression against its cost. Contemplate three things, and you will not come to the hands of transgression: Know what is above from you: a seeing eye, a listening ear, and all your deeds being inscribed in a book.
2. Rabban Gamliel the son of Rabbi Judah HaNassi would say: Beautiful is the study of Torah with the way of the world, for the toil of them both causes sin to be forgotten. Ultimately, all Torah study that is not accompanied with work is destined to cease and to cause sin. Those who work for the community should do so for the sake of Heaven; for then merit of their ancestors shall aid them, and their righteousness shall endure forever. And you, [says G-d,] I shall credit you with great reward as if you have achieved it.
3. Be careful with the government, for they befriend a person only for their own needs. They appear to be friends when it is beneficial to them, but they do not stand by a person at the of his distress.
4. He would also say: Make that His will should be your will, so that He should make your will to be as His will. Nullify your will before His will, so that He should nullify the will of others before your will. Hillel would say: Do not separate yourself from the community. Do not believe in yourself until the day you die. Do not judge your fellow until you have stood in his place. Do not say something that is not readily understood in the belief that it will ultimately be understood. And do not say ``When I free myself of my concerns, I will study,'' for perhaps you will never free yourself
5. He would also say: A boor cannot be sin-fearing, an ignoramus cannot be pious, a bashful one cannot learn, a short-tempered person cannot teach, nor does anyone who does much business grow wise. In a place where their are no men, strive to be a man.
6. He also saw a skull floating upon the water. Said he to it: Because you drowned others, you were drowned; and those who drowned you, will themselves be drowned.
7. He would also say: One who increases flesh, increases worms; one who increases possessions, increases worry; one who increases wives, increases witchcraft; one who increases maidservants, increases promiscuity; one who increases man-servants, increases thievery; one who increases Torah, increases life; one who increases study, increases wisdom; one who increases counsel, increases understanding; one who increases charity, increases peace. One who acquires a good name, acquired it for himself; one who acquires the words of Torah, has acquired life in the World to Come.
8. Rabban Yochanan the son of Zakkai received the tradition from Hillel and Shammai. He would say: If you have learned much Torah, do not take credit for yourself---it is for this that you have been formed.
9. Rabban Yochanan the son of Zakkai had five disciples: Rabbi Eliezer the son of Hurkenus, Rabbi Joshua the son of Chananya, Rabbi Yossei the Kohen, Rabbi Shimon the son of Nethanel, and Rabbi Elazar the son of Arach. He would recount their praises: Rabbi Eliezer the son of Hurkenus is a cemented cistern that loses not a drop; Rabbi Joshua the son of Chananya---fortunate is she who gave birth to him ; Rabbi Yossei the Kohen---a chassid ; Rabbi Shimon the son of Nethanel fears sin; Rabbi Elazar ben Arach is as an ever-increasing wellspring. [Rabbi Yochanan] used to say: If all the sages of Israel were to be in one cup of a balance-scale, and Eliezer the son of Hurkenus were in the other, he would outweigh them all. Abba Shaul said in his name: If all the sages of Israel were to be in one cup of a balance-scale, Eliezer the son of Hurkenus included, and Elazar the son of Arach were in the other, he would outweigh them all.
10. [Rabbi Yochanan] said to them: Go and see which is the best trait for a person to acquire. Said Rabbi Eliezer: A good eye. Said Rabbi Joshua: A good friend. Said Rabbi Yossei: A good neighbor. Said Rabbi Shimon: To see what is born. Said Rabbi Elazar: A good heart. Said He to them: I prefer the words of Elazar the son of Arach to yours, for his words include all of yours. He said to them: Go and see which is the worst trait, the one that a person should most distance himself from. Said Rabbi Eliezer: An evil eye. Said Rabbi Joshua: An evil friend. Said Rabbi Yossei: An evil neighbor. Said Rabbi Shimon: To borrow and not to repay; for one who borrows from man is as one who borrows from the Almighty, as is stated, ``The wicked man borrows and does not repay; but the righteous one is benevolent and gives.'' Said Rabbi Elazar: An evil heart. Said He to them: I prefer the word of Elazar the son of Arach to yours, for his words include all of yours. They would each say three things: Rabbi Eliezer would say: The honor of your fellow should be as precious to you as your own, and do not be easy to anger. Repent one day before your death. Warm yourself by the fire of the sages, but be beware lest you be burned by its embers; for their bite is the bite of a fox, their sting is the sting of a scorpion, their hiss is the hiss a serpent, and all their words are like fiery coals.
11. Rabbi Joshua would say: An evil eye, the evil inclination, and the hatred of one's fellows, drive a person from the world.
12. Rabbi Yossei would say: The property of your fellow should be as precious to you as your own. Perfect yourself for the study of Torah, for it is not an inheritance to you. And all your deeds should be for the sake of Heaven.
13. Rabbi Shimon would say: Be meticulous with the reading of the Shma and with prayer. When you pray, do not make your prayers routine, but [an entreatment of] mercy and a supplication before the Almighty, as is stated ``For He is benevolent and merciful, slow to anger and abundant in loving kindness, and relenting of the evil decree.'' And do not be wicked in your own eyes.
14. Rabbi Elazar would say: Be diligent in the study of Torah. Know what to answer a heretic. And know before whom you toil, and who is your employer who will repay you the reward of your labors.
15. Rabbi Tarfon would say: The day is short, the work is much, the workers are lazy, the reward is great, and the Master is pressing.
16. He would also say: It is not incumbent upon you to finish the task, but neither are you free to absolve yourself from it. If you have learned much Torah, you will be greatly rewarded, and your employer is trustworthy to pay you the reward of your labors. And know, that the reward of the righteous is in the World to Come.
Studied at the conclusion of each lesson of the Ethics:
Rabbi Chananiah the son of Akashiah would say: G-d desired to merit the people of Israel; therefore, He gave them Torah and mitzvot in abundance. As is stated, ``G-d desired, for sake of his righteousness, that Torah be magnified and made glorious.'' (Makot, 3:16)
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