Pirkei Avos 1:1 – Take and Give

The first Mishnah of Avos comprises two themes: First, Moses’ receiving of the Torah and the order of its transmission through the Men of the Great Assembly. And second, the three maxims of the Men of the Great Assembly: “Be deliberate in judgment, raise many students and make a fence around the Torah.”

The fact that the compiler of the Mishnah combined both themes in one Mishnah dictates that there is a thematic connection between the two.

Our Mishnah is expressive of the two criteria that are necessary for the study of Torah and service of G-d in general: constriction and expansion.

“Moses Received the Torah from

Sinai.”

The selection of the word “received” is instructive. It teaches us the need for us to be “recipients.” Being a recipient is not just an act of listening to someone else’s words, but it is a state of being completely open to what the other has to offer. When one is filled with one’s own being and ego, that part is resistant to anything that comes from another, unless, of course, if that which the other says is completely in harmony with one’s earlier perceptions. The idea of “reception” is where one’s ego is constricted, leaving room for the knowledge imparted by others.¹ \ “And passed it one to Joshua.”

One must not be content, however, with receiving the Torah from others; with the approach of constricting oneself in order to receive the Torah. One must, as Moses, also possess the quality of expansiveness, to also “pass it on” and teach it to others. Joshua, similarly, was not content with his devotion to Moses’ teaching, but enters into the expansive mode by transmitting what he received to the elders, the prophets and ultimately to the Men of the Great Assembly. Indeed, one’s reception of Torah is complete only when it is transmitted to the next person and to the next generation.

The Mishnah therefore concludes, that the Men of the Great Assembly were not just passive recipients of the Torah from the preceding era of the Prophets, but they too had something to say. In fact, they said three things. And the fact that the Mishnah stresses that it was three things suggests that their mode of Torah expansion was complete, for it encompassed three pivotal teachings that are representative of the totality of Torah which is identified as a “Threefold Torah.”² This theme of expansiveness, notwithstanding the need for constriction and humility, is further reflected in the teachings of the Men of the Great Assembly:

“Raise many students.”

Notwithstanding the necessary constrictive subordination of the student to the teacher and the caution and deliberateness in rendering judgments³ – a teacher cannot remain in that constrictive mode. He must raise up many students; the term many implying as many students as is possible. No holds barred.

“And make a fence around the Torah.”

There is yet one more manner of demonstrating the expansive nature of Torah. It does not suffice to merely be a faithful transmitter of the Torah knowledge one received from his teacher going back to Moses at Sinai. A conscientious student must employ his own intellectual creativity in expanding the horizons of Torah. One follows the expansive mode of Torah by making fences around the Torah (based on the solid principles that one receives from his teacher) and legislating protective measures to deal with the exigencies of one’s generation.⁴ With this introduction we will be able to understand why the author of the Mishnah used the term “Raise up [literally: stand up] many students.” The difference between standing and going in relation to a student is that when a student is content with understanding his teacher’s ideas and can more or less, match his teacher’s comprehension, this student can be described as standing. A good teacher is not satisfied to just adequately present his ideas to the student so that the student masters them without difficulty. Rather he guides the student to be intellectually innovative and creative, so that he does not stand in one place—even if it is the same exalted place that the teacher occupies—but that he travels and moves on to discover new intellectual vistas—“They go from strength to strength.”⁵ In light of the need for a student’s intellectual mobility, why does the author select a term whose literal meaning (“stand up”) has the implication of a student standing in one place?⁶ The answer to this question is that once the author underscored the importance of the teacher taking the expansive route in teaching Torah to a multitude of students and inspiring them to chart new territory, it is crucial that he add an important caveat: A student who is creative and innovative should know that all of his knowledge must stand on the solid foundations of his teacher’s principles. Whenever a student is challenged with the rhetorical Talmudic question “How do you know this?”—he should always have an available answer as to the source of his novel idea.

There is a practical lesson that each and every one can derive from the above as to the need to synthesize the diametrically opposite modes of constriction and self-nullification on the one hand and expansiveness on the other hand, in one’s approach to Judaism.

These two modes were first introduced at Sinai when the Jewish people declared, “Na’aseh v’nishmah-We shall do and we shall understand,” constriction and expansiveness, respectively.⁷ Translated into actual life experience. One must begin by exhibiting submission to G-d and His commandments. More specifically, one must submit oneself to one’s teacher of Torah, from whom one learns G-d’s Torah. This, in and of itself, enables one to become subservient to G-d. With this foundation one will approach Torah and Mitzvos with the attitude of “Na’aseh-We will do!”

G-d, however, endowed us with an intellect and with emotions that need to be utilized in one’s spiritual development. Following the expression of readiness to do G-d’s bidding, one must exhibit a spirit of independent and creative spiritual growth by applying one’s own understanding to Torah study (“Nishma- We shall understand”) and not be content with the submissiveness of the “Na’aseh-We shall do” mode. Not only with this independent spirit not weaken one’s action— “the Essential thing is the deed”⁸—but also on the contrary, it elevates and enhances his actions. Now his actions are also a product of one’s intellect.⁹ Applying the same theme to the service of G- d, we can also discern the two modes of constriction and expansiveness. One’s foundation in approaching G-d is the awe and reverence for Him, surrendering one’s ego to Him. But this constricted mode must be the foundation upon which one builds serving G-d with love, expansively. This is what constitutes complete service of G-d.¹⁰ Parallel to the two modes of constriction and expansiveness with regard to one’s personal service, are the two modes of relating to and influencing others. One should not be content with being a student, even if one succeeds in attaining the level where one completely absorbs and assimilates the teacher’s idea to the point where one could attribute the idea to the student.¹¹ One must strive to become a teacher who develops and “raises up many students.”

This directive applies to all, for every individual possesses unique talents and capabilities, which can be imparted to others.¹² And these new students, in turn, do not remain standing submissively on one place, but develop and grow to the extent that their knowledge is inspiring and infectious, bringing illumination to all.¹³ The two foregoing attitudes assume even greater significance in modern times. Our generation—the last one of exile and the future first generation of Redemption—has the added distinction that its Nasi, its leader, my sainted father-in-law, commissioned each and every one of its members, men, women and children, as emissaries to disseminate Judaism in general and specifically the “fountains” of Judaism¹⁴ (Chassidic teachings) to the farthest reaches of the world. He transformed each and every member of our generation into a “communal worker,” who carries responsibility not only for himself but also for the dissemination of Judaism to all Jews in one’s environs.

The very first approach to this role is submission to the leader. Study his teachings and accept his instructions with the ultimate measure of self-abnegation. This “surrender”

of oneself to the Nasi is reflected in a Chassidic saying that regarded their birthday as the anniversary of the day that they first met the Rebbe of their respective generation, At that pint their previous identity ended and a new identity, akin to a newborn child, emerged.¹⁵ This new identity a Chasid acquires can be compared to the Sinai experience, at which time they were regarded as converts to Judaism and as newly born children.¹⁶ The Jews then acquired a totally new identity, one that nullified their previous existence. One might suggest that a semblance of this metamorphosis occurs when a Chasid comes to his Rebbe—in the context of learning the inner dimension of Torah—from him.

Once this new identity is forged, the Chasid is then charged with the mission of moving away from his state of submission. He must acquire a spirit of independence in his own personal spiritual growth matched by a concerted effort to “go out” and disseminate the Chassidic teachings that he had absorbed from his Rebbe; “Raise up many students” so that they too become “movers.”

When one considers the importance of disseminating Judaism in general and Chassidus in particular, a dilemma can arise. What does one do in a situation where there is no one around to whom one can impart one’s knowledge? Alternatively, what does one do when one lives in a city that is saturated with scholars? How can one apply the pivotal directive of “Raising up many students” when there are no potential students to raise up?

To resolve this dilemma one can find an analogy in the laws of tithing. There are several tithes that one must separate from one’s produce annually. Firstly, Maimonides rules,¹⁷ one must separate Ma’aser rishon-the first tithe. This tithe will ultimately be given to the Levites. One must then separate a second tithe, Ma’aser Sheni. This tithe must be transported to Jerusalem where it is to be consumed by its owner with certain conditions attached to it. In two years of the seven-year Sabbatical cycle—years three and six—one separates Ma’aser Oni, the tithe for the poor in place of Ma’aser Sheni. Maimonides underscores the importance of separating these tithes in their proper order.¹⁸ However, while Maimonides stresses that one must separate these tithes in their prescribed order, he mentions nothing of the order in which they are to be distributed. What counts is the act of separation and designation.

This conclusion is rather odd, particularly with respect to the tithe that must be given to the poor. Isn’t the main objective of tithing that the poor person receives the produce that he needs?¹⁹ Isn’t the objective of the Mitzvah of Tzedakah to “give life to the soul of the poor person?”²⁰Why does Maimonides put so much emphasis on the importance for the owner of the produce to separate the tithe in an orderly fashion, if the end result is that the poor man still did not receive his due?²¹ What good is separating a tithe if it is not given to the poor?

The answer to this question conveys an important lesson and provides practical guidance. Even when one is in a situation where there is no poor person, not even a charity collector, one still has the obligation to separate his tithe for the poor. Similarly with other forms of Tzedakah, one must always designate a percentage of one’s income for the needy, even before there is a need. (Obviously, one must give it to the needy as soon as the need materializes.)

One can apply this same lesson to spiritual charity—the dissemination of Judaism and the teachings of Chassidus to the farthest reaches. Even if one were to be in a situation where there is no spiritually impoverished individual available to be mentored, one still has the obligation to shoulder the responsibility for others²² and disseminating Judaism by preparing oneself for the ultimate task of spreading his knowledge.

Preparing for the giving of spiritual charity entails assessing one’s ability to help others and finding the right words to help communicate the beauty of Torah and Mitzvos, so that when the opportunity is there one can be equal for the task.

This attitude requires a businesslike mindset. One must be preoccupied with the notion that one’s efforts at spreading Judaism are one’s profession. For the true businessman there is no distinction—insofar as his involvement is concerned—whether he has a customer to serve or not. Even during his sleep he will dream about his business. Our Sages expressed this pro-active business mindset when they spoke of “The businessman money exchanger. When they bring him money to see, he sees it. And when they do not bring him money he seeks and brings his own.”²³ To be sure, one—either personally or through the assistance of another—must do whatever it takes to find the spiritually or materially poor person, and help him. But, if that is not possible, he has already the obligation to “separate” and designate one’s money or resources for this purpose. Moreover, one must be just as conscientious about the preparation as he is about the actual giving of Tzedakah.²⁴ With the proper preparation and adequate efforts to find the recipient, G-d will bless these efforts with success. In the words of the Talmud, “A good thought is brought close to action.”²⁵ How much more so, when it is not just good intentions but also one has already entered the mode of action by preparing oneself for the task.²⁶ (Adapted from the talk of Shabbos Parshas Naso, 5748. Published in Sefer HaSichos 5748, p. 470-477)

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.

Footnotes

1. See preceding essay where the theme of humility was derived from the words “from Sinai,” connoting that we must learn the lesson of humility from Sinai, “the lowest of all mountains.” [In humility there are many components. Here the emphasis is on the aspect of being open and receptive to G-d’s teachings. – Translator’s note.] ↩

2. Shabbos 88a. This explains the emphasis on the number three here. [It conveys the message that they were not content with just being recipients in the full sense of the word and then limiting their expansiveness. Rather they conveyed the totality of Torah; expansiveness at its most complete form. - Translator’s note.] ↩

3. [As expressed in their first directive “Be deliberate in judgment.” – Translator’s note]. ↩

4. “Make a protection for my protection” (Moed Katan 5a. See there for cross-references. ↩

5. Psalms 84:8. ↩

6. One could argue that it could not have stated that the teacher should “move” many students or a similar expression, because the nature of innovation is that it is not just receiving knowledge from his teacher but forging ahead; and this, presumably, cannot be ascribed to the teacher. This argument, however, is not valid because the very fact that the student is creative is due to the guidance of the teacher. It is imperative that the teacher guides the student to become a mover. If so why stress, “Stand up many students,” when the teacher does much more than that, he “moves:” them? ↩

7. [In the original talk, Shabbos Parshas Naso, 5748, the Rebbe demonstrates how these two modes found expression in the two attitudes that were necessary for the building of the Mishkan and in the transporting of the Mishkan. In addition, the Rebbe also demonstrates how these two attitudes were present at the revelation at Mount Sinai and was expressed by the Jewish people in the days that they counted before they received the Torah. See there for the entire exposition.-Translator’s note.] ↩

8. Avos 1:17. ↩

9. [In the original discourse, the Rebbe discerns two levels within Nishma, comprehension of Torah. First one must learn and understand the teachings of one’s master. One must then find new meanings and interpretations of Torah. In the process one must flesh out the teachings that were nascent or general when they were given at Sinai. The scholar’s contribution is that these teachings are now revealed in their full and expanded form. – Translator’s note.] ↩

10. See Rambam, Hilchos Teshuvah Chapter 10. Note the words of the Zohar, Bamidbar 128a (Recited in the “Tikkun Leil Shavuos”): “For us everything hinges on love, as it is written ‘And you shall love G-d your G-d,’ and it is written “From the love G-d has for you’ and it is written “I love you, says the L-rd.’” ↩

11. Avodah Zarah 19a. See Kiddushin 32a ff. ↩

12. In consonance with the Mishnah’s directive (Avos Beginning of Chapter 4): “Who is a wised person? One who learns from every person.” This implies that there is something that one can learn from each and every person. Note also the law that requires even a pauper to give Tzedakah, charity (Gittin 7b. Rambam, Hilchos Matnos Aniyim 7:5. Tur and Shulchan Aruch, Yoreh Deah, beginning sec. 248). ↩

13. Note the law mentioned in Parshas Beha’alosecha, that the flames of the Menorah must “rise of their own accord.” ↩

14. [I.e., the teachings of Chassidus, that represent the inner dimension of Torah that was revealed in recent generations as a prelude to the “secrets” of the Torah that will be revealed by Moshiach.-Translator’s note.] ↩

15. The emphasis is on the word “akin” because the newly acquired identity of the Chasid is of a superior nature to that of the newborn child. First, a newborn child experiences an apparent decline at birth. Previously, the fetus was taught the entire Torah (Nidah 30b), which it forgets at birth. Second, a newborn child is not capable of learning Torah. And when he finally does attain the age of comprehension, his learning is incremental. By contrast, when a Chasid comes to his Rebbe, he immediately receives all aspects of the inner dimension of Torah from the Rebbe, notwithstanding the existence of various gradations within that part of Torah (its “Scripture,” its “Mishnah,” etc.). Not only does he absorb its “Aleph-Beis,” but even the most profound levels are also imparted to the Chasid at the very first time he comes to his Rebbe. (This is analogous to the fact that at Sinai, the Jewish people received all of the Torah, including its inner dimension. In fact, before the Ten Statements were spoken, they experienced unprecedented revelations of the mystical visions of the “Chariot” (“Ma’aseh Merkavah”). In Biblical phraseology “They saw” (Exodus 24:10-11). ↩

16. Indeed, the laws of conversion are derived from the giving of the Torah at Sinai. (Yevamos 22a. Rambam, Hilchos Edus, 13:2. Tur and Shulchan Aruch, Choshen Mishpat sec. 30:11. ↩

17. Beginning of Hilchos Ma’ser Sheni. This passage was part of the section that was studied on the day this talk was delivered in accordance to the daily study of 3 chapters of Maimonides’ Mishneh Torah. ↩

18. Hilchos Matnos Aniyim 6:2 ff. Hilchos Terumos 3:23. ↩

19. This is exemplified by the law that one fulfills the Mitzvah of Tzedakah even if he loses his money and a poor person finds it. See Sifri, Deuteronomy 24:19. ↩

20. Tanchuma, Mishpatim 15. Indeed, tzedakah exists because of the very existence of poor people. This is derived from G-d’s response to David as to why he created the disparity between rich and poor. “’Kindness and truth, who will preserve it?’ If everyone was rich or poor, who would perform acts of kindness?” Tanchuma (Mishpatim 9) and Shemos Rabbah 31:5) ↩

21. With respect to the other tithes there is no issue, since there are those authorities (Marginisa Tava and Kinas Sofrim on SAefer Hamitzvos of the Rambam, (shoresh 12). See Rashi, Yoma 83a s.v. ki pligi and Gittin 30a, s.v. v’af al gav.) who maintain that the primary obligation is to separate the tithes and not the delivery of it to its intended recipients. This is based on the premise that separating of the tithe removes the prohibition of tevel (untithed produce). This does not apply to the tithe for the poor, where the objective is to provide for his needs. ↩

22. “All of Israel are responsible for one another” (Shavuos 39a). ↩

23. Sifri and Rashi, Deuteronomy 1:13.There he contrasts this attitude with that of “the rich money exchanger. When they bring him dinarim to see, he sees them. When they don’t bring him he sits and is idle.” ↩

24. See Igeres Hakodesh sec. 21. ↩

25. Kiddushin 40a. ↩

26. Sefer HaMa’amarim 5702, p. 87. [In the original discourse, the Rebbe concludes with a lengthy appeal with respect to the absolute necessity to educate Jewish children who lack even the most rudimentary knowledge of Judaism. The Rebbe declares that this is real spiritual life saving of hundreds of thousands of Jewish children. See there for the complete text. – Translator’s note.] ↩