Pirkei Avos 1:1 – Refinement Through Torah

When surveying the first Mishnah of Avos we are struck by the way the author combined apparently disparate themes in one Mishnah. The Mishnah begins with a list of recipients of Torah and how it paws passed on from Moses—who received it at Sinai—to Joshua, and from Joshua to the elders etc. until it was passed on to the Men of the Greta Assembly.

After presenting us with this chronology of events concerning the transmission of the Torah, the author then proceeds to give us a sampling of three of the ethical teachings of the Men of the Great Assembly. The only linking phrase between these two distinct parts of the Mishnah is “They said.” Wouldn’t it have been more appropriate for the author to divide these two apparently unrelated themes into two separate Mishnayos?¹ We will understand the organic connection between the two parts of the Mishnah by first analyzing the very reason for reciting² and studying Avos in the weeks that follow the Passover Holiday.

One of the reasons given for the study of Avos after Passover³ is that the study and implementation of the ideals of Avos serves as a preparation for the receiving of the Torah on Shavuos.⁴ One may add the following point: This function of the study of Avos as a preparation for the giving of the Torah is analogous to that of the counting of the Omer. Avos is characterized as a tractate that teaches and cultivates proper ethics and good character traits.⁵ Likewise, the Counting of the Omer is intended as a means to refine all⁶ the character traits of our animal souls.⁷ This explanation, however, begs a question. Why would the study of Avos, which commences on the very first Sabbath that follows the Festival of Passover, focus primarily on the preparations for Mattan Torah? Moreover, Avos actually begins, not with directives of how to prepare for Mattan Torah, but rather with Mattan Torah itself: “Moses received⁸ the Torah at Sinai,” followed by the chain of tradition, as the Torah was transmitted from one generation to the other. This forces us to conclude that study of Avos focuses not only on how to prepare for the giving of the Torah, but actually contains within it a potential aspect of the actual receiving of the Torah.

The question thus is: Why, immediately following Passover, do we focus our attention—when commencing the study of Avos—on the process of receiving the Torah and the preparations for it? Should not our study of Avos then be primarily a continuation of the Passover festival? Why then is the emphasis placed on the preparation for Mattan Torah?

The Exodus from Egypt that is associated with Passover was not an end. It was a prelude to Mattan Torah. Thus the Torah states: “When you shall take this nation out of Egypt they will serve G-d on this mountain.” Before G-d gave and before the Jewish nation received the Torah there had to be the exodus from Egypt, because this liberation came as a result of a Divine revelation: “The supreme King of kings, the Holy One, blessed is He, revealed Himself to them—in His essence and glory—and redeemed them.”⁹ In Chassidic nomenclature Exodus 3:12.

this is known as an Isarusa d’l’eila, the “the effusion of an independent arousal from Above.”¹⁰ By first introducing this G-dly revelation during Passover, we are empowered to respond by “Counting the Omer” with its spiritual connotation of self-refinement.¹¹ By virtue of our own efforts at self-refinement— involving all of the 49 attributes and characteristics, we can then be receptive to the revelation from above that occurred on the 50th day—the day on which G-d gave us the Torah. What this entailed was that in addition to elicitation of 49 gates of holiness, we could access even the most sublime and transcendent level that is referred to as the “fiftieth gate.”¹² Indeed, we can even access the aspect of G-d that defies any and all categorization, level or modality.

The fact that this revelation from above comes after our own efforts during the days of Sefirah-(Counting) entails that whatever it is that is revealed on Shavuos can be internalized and integrated within our own personalities.

If we trace the spiritual dynamic of Mattan Torah (and its concomitant revelation of the “Fiftieth Portal”) back to its genesis,¹³ it is clear that it began with the initial revelation of “the Holy One blessed is He” that occurred during Passover. For it was this initial awakening from above that inspired us to engage in self-refinement, which, in turn, led to Mattan Torah.

In effect, the revelation of Shavuos, essentially, already existed during Passover. The difference being that when this Divine energy was generated on Passover, it was only of a temporary and fleeting duration insofar as the recipients were concerned. To be capable of making this revelation permanent and to internalize it, it required a step-by-step effort—albeit aided by the inspiration of the initial Divine revelation from Above. Finally, when G-d actually gave the Torah to the Jewish people, the initial revelation of the Exodus (the revelation of “The Supreme King of kings, the Holy One Blessed is he, in his own honor and glory”)

was made permanently and inwardly manifest down here below.¹⁴

This revelation that exists in potentia during Passover is even more obvious now after Mattan Torah. In the present day and age— subsequent to Mattan Torah—one can gain access to the revelation of Mattan Torah even during Passover.¹⁵¹⁶ We can now appreciate why we learn Pirkei Avos in each of the Sabbaths between Passover and Shavuos, and why we commence that study—on the very first Sabbath after Passover—with “Moses received the Torah at Sinai etc.”

No sooner does one enter into Passover, one already possesses the potential for and the means to realize all that will follow until and including the revelation of “Moses received the Torah at Sinai”—Mattan Torah. This is particularly true on the first Sabbath following Passover, for the Sabbath is the day when all of the preceding days are elevated and assume a higher character.¹⁷ And therefore one studies Avos—with its opening reference to Moses receiving the Torah at Sinai—during the very first Sabbath that follows Passover (despite the fact that the actual revelation of Mattan Torah will not happen until after the forty-nine days of counting), because that is when this revelation of Mattan Torah really begins.¹⁸ Knowing that we already have the potential for this matter and even its beginning provides us with the knowledge what is incumbent upon us during the days of Sefirah: to elicit the “Moses received the Torah at Sinai” from the potential to the actual at Mattan Torah.

However, to help manifest this openly one must first learn about “ethics and morality” and implement these teachings into practice, which is what Sefiras Ha’omer”—Counting of the Omer is all about.

To translate the above concept into practice, the Mishnah continues with the three teachings of the Men of the Great Assembly:

When we speak of the study of Avos as a preparation for Mattan Torah, it is not only because it refines our nature, but primarily because it constitutes a time for a new dimension of Torah study. This is clearly seen from the fact that the study of Avos begins with the statement that Moses received the Torah at Sinai before its directives designed to refine our character traits.

It is therefore fitting that this is an appropriate time for adding new dimensions of Torah study which came from Moses who received it on Mount Sinai. This includes all of the Written as well as the Oral Law as the Rambam explains in his introduction to Perush Hamishnah and Mishneh Torah.

We can now understand the connection to the second half of the Mishnah. As Rashi¹⁹ puts it, these three instructions are needed to ensure the continuation of the transmission of Torah to future generations.

Likewise the directive to be deliberate in judgment and making a fence around the Torah are needed to ensure the preservation of the Torah.²⁰ Moreover, Moses was the first to implement this directive of establishing many students, for he was not content with transmitting the Torah to his disciple Joshua; he also personally taught Torah to the entire Jewish people.²¹ Moses was thus a prime example of teaching Torah to 600,000 Jews of that generation and indeed to all Jews of all generations.

Thus, the connection of the first Shabbos after Passover to Moses receiving the Torah at Sinai is twofold:

First, it represents the giving of the Torah in its potential state, as a consequence of G-d’s revelation during Passover. This is the part that comes from G-d’s initiative and our reciprocal response to learn Torah with a renewed impetus.

Second, at this point we also initiate the process of establishing many students that parallels the following of the rabbinic enactments (preserved in the Oral Law).

When we fulfill this rabbinic directive to establish many students, we actually fulfill a Biblical commandment. There are many examples of rabbinic requirements when performed provide us with a fulfillment of a Biblical Mitzvah.

For example, although the requirement to remember the evil nation Amalek once a year, each and every time we do so, constitutes the fulfillment of a Biblical Mitzvah.

Prior to the performance of the Mitzvah one has the option to choose doing another Mitzvah. However, once one has commenced the execution of this rabbinic requirement or custom, one has actually fulfilled a Biblical command.

Similarly, paradoxically, although one does not have a Biblical obligation to establish many students, one can satisfy the Biblical Mitzvah of teaching Torah to your childrenstudents, by teaching Torah to only few students. However, when one does teach Torah to many students, one fulfill that same Biblical commandment. Teaching Torah to one’s first student or to one’s thousandth student constitutes the fulfillment of the same Biblical Mitzvah.

This premise makes an even tighter connection between the directive to establish many students and “Moses received the Torah at Sinai.” When establishing and teaching Torah to many students one not only fulfills a directive of the Sages, but also one of Biblical proportion, as Moses received it from Sinai; not just the teachings that were to be revealed subsequently though the ages.

All this points to the premise that during the first Shabbos following Passover we already prepare for and experience the revelation of Torah from Sinai in its potential state. This realization demands our response by a renewed impetus of Torah study.

(Adapted from Sefer Hasichos 5749, volume 2, p. 405-409)

From the book Essays on Pirkei Avos: Chapter One, Mishnah One by Rabbi Heschel Greenberg, adapted from the teachings of the Lubavitcher Rebbe and published by the Jewish Discovery Center.

See preceding essays. ↩
See Alter Rebbe’s Siddur where he writes: “Reciting Pirkei Avos” and others. See also sources cited in the next footnote. ↩
Abudraham, Seder Y’mei Ha’omer. Siddur Admur Hazaken ad loc., and other sources – cited in Bein Pesach Lishavuos, (Chapter 5, sec. 28:b, p. 159). There are, only “some, who have the custom to do this all the Sabbaths of the summer (Siddur, Admor Hazaken ibid.). See also above in the introductory essays. ↩
“One who learns Torah must first know the approach to its study and the way one must conduct oneself after learning it. They therefore instituted to study it [Avos] before the Festival of Shavuos so that the hearts of each and every Jew should be receptive to accept the Torah with a complete heart and to conduct themselves properly, in complete accord with its teachings.” (Midrash Shmuel ibid). Abudraham there adds: “Because they (i.e., the Sabbaths between Passover and Shavuos) are days that are counted towards the Giving of the Torah, we therefore count these days, as a loving friend who waits for the arrival of his loving friend from a journey and counts the days and nights until he arrives. Most matters contained within this tractate are geared to encourage us to read the Torah and observe its precepts.” ↩
Bartenura. ↩
“From Chesed ShebeChesed (the attribute of kindness within kindness), to Malchus ShebeMalchus (the attribute of leadership within leadership). [There are a total of seven character traits that are listed in Kabbalah. Each one of the seven comprises all the other attributes, so that there are a total of 49 attributes of the animal soul, corresponding to the 49 days between Passover and Shavuos. The implication of this point is that these days of counting are geared towards refining every nuance of the animal soul. – Translator’s note]. ↩
This is symbolized by the fact that the Omer offering consisted of barley, rather than wheat that is used for all other flour offerings in the Temple. Barley was used primarily as fodder for animals and not for humans. Hence, the symbolism of this offering that was brought on Passover was the need to refine the animal souls. (See Likkutei Torah, Emor 36a ff. Shir HaShirim 24c and other references.) ↩
Indeed, the terminology employed here is: “Moses received,” in the past tense, suggesting that we are in a state of having already received the Torah. To be sure, relative to this year’s revelation of Mattan Torah (Giving of the Torah), we are still in the pre- Mattan Torah mode. We therefore are in need of the process of refining our nature (by Counting of the Omer and the study of tractate Avos), so as to enable us to be receptive to the revelation of this year’s Mattan Torah. The above is even more pronounced in light of the well-known exposition that Mattan Torah actually innovated the entire concept of the synthesis between the “upper” spiritual realms and the “lower” physical realm (Tanchuma, Va’eira 15. Shemos Rabbah 12:3 and other sources). ↩
Haggadah Shel Pesach, s.v. Matzah zu and s.v. Vayotzi’einu. ↩
See Likkutei Torah, Vayikra 1c. Shir Hashirim, 24c. [There are generally two forms Divine forces are generated into this world. The first is when G-d, initiates a spiritual awakening in the world. The second is G-d’s response to an awakening that we initiate. –Translator’s note.] ↩
This response that involves our effort at selfrefinement is known as :isarusa d’lisata, an arousal from below. ↩
See at length Likkutei Torah, Bamidbar, 12a ff. [There it is explained how] there are actually two levels within the “fiftieth gate.” The first and lower level is within range of the 49 levels, whereas the higher level is completely above and beyond the 49 levels. Both of these levels are generated on Shavuos. ↩
[Whereas—“down below”—in our finite experience, a potential state lacks actualization], in the spiritual realms—“above”—potential does not lack actualization. (See Pardes, Portal 11, Chapter 3, cited and expounded on in Sefer Hamitzvos of the Tzemach Tzedek, Mitzvas He’emanas Elokus, Chapter 11. Hemshech 5666, p. 5ff. 139 ff. S.v. Shuva and V’lakachtem 5671.) [Thus, from G-d’s vantage point all of the revelations that are elicited on Shavuos are actually present—in their entirety—during Passover, the time when the potential for these revelations originated.-Translator’s note.] ↩
In addition, the revelation of Mattan Torah is truly of a more sublime nature than that of the Exodus. ↩
This concept is analogous to the spiritual dimension of eating Matzah. [There were two levels of eating Matzah on the night of the Exodus: The Matzah that was eaten before mid-night and the Matzah that was to be eaten after mid-night, when the revelation first occurred. The latter was of a much higher spiritual nature.] Despite the fact that we now eat Matzah before mid-night, nevertheless, because we are living in a post-Mattan Torah era, our pre-mid-night Matzah enjoys the same exalted status of the revelation of the “Supreme King of Kings etc.” that was originally generated after midnight. In truth, it even goes beyond that because this revelation that is generated by the Matzah we eat subsequent to Mattan Torah, is enhanced by virtue of the observance of Torah and Mitzvos throughput the year, before Passover. See s.v. Matzah zu, 5749 for a lengthy exposition on this matter, and see there for cross-references. ↩
Although, relative to Mattan Torah of each new year, it is regarded as being before Mattan Torah, as stated above f. 184. ↩
This perfection and enhancement that the preceding days attain on the Sabbath is expressed by the word(s): Va’yechulu (And he completed. (Genesis 2:1. See Or Hatorah on this verse (P. 42b ff. Chukas 508a ff., and other sources.) ↩
See also Chasam Sofer on tractate Pesachim (at the end) and in his commentary to the Shulchan Aruch (end of sec. 430:5) where he states how from the Exodus from Egypt the process of Mattan Torah began, in reference to which it is stated: “There he placed for him a statute and a judgment,” and “This is the month for you” which is the first Mitzvah…We therefore engage in the study of Avos during this period because they provide us with the chain of tradition fro Moses, peace be unto him, as well as the protective fences that surround the Torah and the custom of those who engage in its study and its honor. ↩
See also Bartinura and Midrash Shmuel. ↩
Ibid. ↩
See Eiruvin 54b, cited by Rashi, end of Parshat Tisa. Introduction of Rambam to his Perush haMishnah. ↩

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