B"H
Iyar 3, 5772 * April 25, 2012
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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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A Fearful Sight
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Rabbi Shimon ben Netanel fears sin
- Ethics of the Fathers, 2:9
Which is the best trait for a person to acquire? ... Rabbi Shimon said, to see what is born
- Ethics Of The Fathers. 2:10
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The second chapter of the Ethics Of The Fathers includes a description by Rabbi Yochanan ben Zakai of his five leading disciples. In a few words, Rabbi Yochanan summarizes their predominant qualities. He then conducts a brief survey of each one's outlook on life by asking them a question: "What is the proper path for man to cleave to?"
Rabbi Shimon, who is described by his teacher as one who "fears sin," answers that the most important component of a person's approach to life is that he "see what is be born" out of his actions. This is in keeping with Rabbi Shimon's particular merit: the sinner lives for the moment, but the righteous individual foresees the consequences of his deeds. The instant gratifications of sin cannot entice he who fears its deeper repercussions.
King Solomon also touches on this sentiment when he says, "The wise man has his eyes in his (or its) head; but the fool walks in darkness." Obviously, the physical location of the wise man's eyes is the same as those of the fool's. Explains Rashi: the Hebrew word b'rosho should be not translated not "in his head" but "in its head"---the wise man is one who, in everything he does, "looks into the beginning (`head') of the deed to see its end."
Now or Later
The verse still needs clarification. If the wise man is simply one who recognizes that, ultimately, all good is rewarded and all evil is punished, why does King Solomon say that "The wise man has his eyes in its head"? Would it not have been more correct to say that "the wise man has his eyes in its end"?
But the ultimate difference between the "wise man" and the "fool," between the "fearer of sin" who "sees what is born" of his actions and one who "walks in darkness," is not the question of short-term versus long-term considerations.
Ultimately, fear of punishment is not enough to deter wrongdoing. One who desires the act and only fears its promised retribution will often reassure himself that the right lawyer or a proper repentance will get him off the hook. Indeed, one who views the negative consequences of evil in terms of judiciary or Heavenly retribution is hardly one who "fears sin"; he fears only the consequences of sin, not the wrongdoing itself.
On the other hand, one who fears sin itself understands the immediate effects of a negative act. He understands that such an act runs contrary to the purpose of his life and to the very essence of his being. He understands that even if he truly rectifies his wrongdoing, even if he succeeds in repairing the damage it has wrought upon his moral self, even if the "experience" ultimately makes him a better person, nevertheless, at the moment of his wrongdoing he has disconnected himself from the quintessential good that forms the core of his soul.
It is the true significance of his action, in the here and now, that he sees and fears.
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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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