Two Dimensions of Avos and Two Lev- Els of Torah Re- Newal

Pre-Shavuos and Post-Shavuos

The universal custom is to recite Pirkei Avos in the Sabbaths between Passover and Shavuos, while in many communities—and this is also the Chabad custom—it is also recited on all the Sabbaths after Shavuos until Rosh Hashanah.¹ There is a fundamental difference between the function of reciting/learning Pirkei Avos during these two periods: Whereas the recitation of Pirkei Avos between Passover and Shavuos is a preparation for Mattan Torah (the giving of the Torah), the recitation after Shavuos highlights the consequence of Mattan Torah. The opening Mishnah of Avos that documents the order of transmission of the Torah from Sinai through Moses, concludes with the directive, “And raise many students.” This refers to the effects of the giving of the Torah at Sinai that resonate and reverberate until the end of time.

The next Mishnah, as well as the end of the chapter, capture an even more dramatic aspect of the aftermath of Sinai. They speak of how the entire universe “stands” and “exists” because of three things (“Torah, Avodah- Service and gemilus chassadim - acts of kindness,” in the first Mishnah, and “Justice, truth and peace” in the last Mishnah), which, in effect describes the impact the Torah has on the very state of the universe.

The fact that we read Pirkei Avos anew after Shavuos goes even further. It suggests that there must be a renewed acceptance of the Torah at this time.² This assertion, however, poses a problem. It is a well-known fact that one must approach the Torah as a completely new Torah every day. As Rashi interprets the words that were written as an introduction to the narrative about the giving of the Torah: “In the third month… on this day:”³ “It should have stated ‘that day,’ why does it say ‘this day?’ [To teach us that] every day words of Torah shall be new to you as if they were given today.”⁴ Rashi’s words are not hyperbole. The Torah of truth would not have demanded of us to view the Torah as something new if it were not true. Indeed, everyday G-d renews the giving of the Torah. This is evident in the text of the blessings on the Torah: “Who gives the Torah,” in the present tense.⁵ Just as there must be a continuous process of creation that must be continuously renewed by its Creator,⁶ so too, and even more so,⁷ the Torah which is the very source of creation,⁸ must be continuously renewed, which then allows for the renewal of creation.

This renewal of Torah occurs in a general way every Shavuos, on the anniversary of the giving of the Torah the very first time. This general renewal then generates a more particular renewal on a daily basis. Just as Rosh Hashanah is the day that the entire creation is recreated and from Rosh Hashanah the power for creation on a daily basis ensues.

Where does one receive the ability to approach Torah on a daily basis with vitality and delight⁹ as a totally new experience? It comes from the renewal of the giving of the Torah that occurs every Shavuos.

Renewal of Torah of a New Order

However, the fact that we begin reciting Pirkei Avos anew—Moses received the Torah at Sinai—on the Sabbath that follows Shavuos dictates that the renewal element of Torah in the first Shabbos after Shavuos is of an entirely different order than the renewal that occurs on a daily basis.¹⁰ We must try to comprehend what newer dimension of Torah can be introduced after Shavuos, above and beyond the general renewal of Shavuos and the more particular renewal every day?

To understand the nature of this renewal we must refer to the actual innovations that we find in Torah.¹¹ While it is axiomatic that all of the teachings of Torah were given at Sinai, even the novel interpretations that a worthy student of Torah might innovate,¹² this does not negate the novelty of the student’s thought. At Sinai, those ideas were introduced to the world in a general format, in the underlying principles of Torah. It was the student’s creative abilities that enabled him to extract the details from those general principles. The discovery of this detail is justifiably referred to as a chidush, a novel idea and it is duly credited to the one who made the discovery,¹³ to the extent that one ought to quote one’s sources by name.¹⁴ Moreover—and this is the most essential point—at Sinai G-d transmitted even those novel ideas that will only be revealed in the Messianic era; ideas that Moshiach will teach the nation.¹⁵ These ideas are so utterly concealed from us, that when they will be revealed they will only be revealed by G-d personally: “A new Torah shall emerge from Me.”¹⁶ The worthy student will be incapable of discovering the novel idea on his own. This implies that the Torah that will be revealed in the future is infinitely higher than any teaching of Torah that can presently be revealed by the recipients of Torah. Our Sages put it succinctly: “The Torah that one learns in this world is vanity compared with the Torah of Moshiach.” When this new dimension of Torah will be revealed in the Messianic Age, it will also give the world a new face. Thus G-d declares through His prophet: “The new heavens and new earth that I make.”¹⁷ This explains the difference between the general renewal of Torah on Shavuos along with the more specific renewal that occurs daily on the one hand, and the renewal of Torah in the Messianic Age on the other hand:

In the present day and age, all that is renewed on Shavuos and on a daily basis, is that which has already been revealed previously. The same idea that was already introduced the Shavuos before is reintroduced into this world and regenerated from its source (albeit in a higher and more exalted manner) once again. By contrast, the renewal of Torah Koheles Rabbah, begtinning.

that will come in the Messianic Age will involve dimensions of Torah that were never revealed before. These energies eluded detection by everyone and the world did not receive the energy from this hidden knowledge either.

Unqualified Liberation of Torah

To further clarify the difference between the two types of novelty with regard to Torah, the following quote form Avos is instructive: “Whoever says something in the name of its author, is as if he had brought redemption to the world.” The terms golah (exile) and geulah (redemption) can be applied to Torah just as it applies to the state of the world. When words and ideas of Torah have not been fully revealed they are in exile. When one exposes these ideas of Torah they bring redemption to the Torah, and ultimately it brings true liberation to the world as well.

In spite of the liberation engendered by discovering new insights of Torah, the liberation is incomplete. The general state of affairs is still defined as a galus state, because the liberation process is incomplete. There are still a plethora of Torah concepts that have yet to be revealed. This is analogous to the redemption of Purim,¹⁸ which the Talmud characterizes as being incomplete since even after the miracle of Purim occurred, “we were still subjects of Achashveirosh.”¹⁹ To be sure, this partial redemption can serve as a catalyst to effect the ultimate and complete Redemption.²⁰ However, since it is not a total and comprehensive redemption, the state we are in is still a galus one.

Only when all the hidden aspects of Torah will be revealed by G-d Himself, for it is the type of revealing process that only He is capable of, will the revelation of Torah be utterly complete. There will be no holds barred. Nothing will be left hidden, as it says, “And Your Master will not be covered, and your eyes will behold your teacher;”²¹ All will know Me.”²² And once the hidden precincts of Torah will be fully revealed, the Redemption of the world will also be complete.

The word for world in Hebrew is olam, which is cognate to the word helem, concealed.²³ It gets its name because its Divine life-force is in exile; it is not evident. Redemption for the world means that the Divine life-force will be fully revealed. This means that we will be able to realize the every essence of G-d who is responsible for creation. For only G-d’s very essence has the power to create something out of absolute nothingness.²⁴ Once the world fully appreciates and internalizes within its own parameters the power of the Essence of G-d that is responsible for creation, the world then becomes a real “dwelling place” for G-d’s very essence. A “sample” of this we already experienced at Sinai for a fleeting few moments, where G-d revealed His very essence. In the Messianic Age, this will be a permanent experience.

And just as the Torah is still in exile, because most of its hidden aspects have yet to be revealed, similarly, the world is in a state of exile until such time when all of G-d’s involvement will be fully manifested. Even after Sinai when the barriers between the spiritual and physical were removed,²⁵ the essence of G-d was and is still not evident within creation. As a result, even after the barrier was removed there is still a hierarchical system that accords greater importance to the higher spiritual realms and relegates the physical to a lower rung because there is a gap that separates the higher spiritual from the lower physical. For in our physical existence one does not readily see G-d’s presence even though we have the capacity to introduce G- dliness into the physical.

When the complete unrestricted revelation of G-d’s essence will occur within our physical world—that the physical world will feel how the essence of G-d is the essence of existence—there will be no higher and lower. As the prophet declares: “And the glory of G-d will be revealed and all flesh together shall see that the mouth of G-d has spoken.”²⁶ It will be manifest for all that the existence of “all flesh” is the G-dly essence that creates it out of utter nothingness. Once this awareness permeates the physical world and it becomes a dwelling place for G-d’s very essence, there will no longer be a separation between upper and lower—they will have become one.²⁷ Where do these revolutionary changes in the world begin? It all starts with the radical revelations of Torah that will accompany the Messianic Era. Once the most essential portion of Torah will be fully revealed, G-d’s revelation to the world will likewise be unfettered. The entire world will be suffused with the essence of G-d, and thus become a dwelling place for His very essence. And just as a person is completely uninhibited within his own home, so too G-d will be revealed without any covers and obstructions.

This is the meaning of the verse: “the new heavens and new earth that I make,” with the emphasis on the word I. It is I—the very essence of G-d that will be fully manifested in the time of Moshiach—that will render the world a totally new world.

Unlike the experience of Sinai which brought stability and tranquility to the world, the As the Talmud applies the verse “the land feared and became tranquil” to the revelation at Sinai. Previously, the world was in a precarious state, since the creation and stability of the world depended on whether the Jewish people would accept the Torah. Once they did, the universe breathed a sigh of relief. Every Shavuos we experience a repeat of this sense of stability and tranquility that envelops the world. Once we experience a renewal of Torah, on the anniversary of Mattan Torah, the world also receives a sense of renewal. The general renewal of Torah on Shavuos enables the general renewal of the world on Rosh Hashanah, while the particular renewal of Torah that occurs on a daily basis is new revelation to accompany the future Redemption—when all levels of Torah will be fully revealed—will bring about a totally new world.²⁸ Ultimate Renewal in Pirkei Avos After Shavuos Now we can appreciate the status of Pirkei Avos after Shavuos. Just as Shavuos is the time when the Torah is received anew, but it is the same Torah that was revealed before, only on a higher plane, similarly, the recita- tion of Pirkei Avos—which serves as a preparation for the Torah—is not demonstrative of a completely new approach to Torah.

After Shavuos, however, the Mishnah’s opening statement, “Moses received the Torah at Sinai,” has to be read in the context of the dynamics of Mattan Torah that follows Shavuos. Now, the emphasis is on the word “received,” alluding, first, to that which the worthy student is able to innovate and reveal. And it ultimately points to the even higher level of renewal, that which will be revealed by G-d Himself in the Messianic Age—the ultimate revelation of Torah.

This higher dimension of renewal is also alluded to in the words of the Mishnah of “All of Israel has a share in the world to come,” that serves as a preface to the recitation of Avos. The phrase “world to come” refers to the world in the post-Resurrection era.²⁹ Hence that sets the tone for the emphasis on the renewed revelation of Torah of the future: “A new Torah shall come from Me.”

One can find a further emphasis placed on the Torah of the future in the wording of the Mishnah³⁰ that is recited upon completion of the recitation of the weekly chapter: “The Holy One, blessed be He, wished to make the people of Israel meritorious; therefore He gave them Torah and Mitzvos in abundant measure, as it is written: ‘G-d desired, for the sake of his [Israel’s] righteousness, to make the Torah great and glorious.”³¹ The phrase “to make the Torah great and glorious” has been used by the Talmud to describe an approach to Torah study that has no other motive than Torah study itself. It is not even Torah study for the admirable purpose of knowing how to practice the Mitzvos by which to live our daily lives. This approach is evident when one studies the parts of Torah that have no practical application. When and where will this dimension of Torah find full expression and be fully pronounced? In the “new Torah” that will be revealed in the Messianic Era.³² With this approach to Torah—that is inherent in the study of Pirkei Avos after Shavuos and alluded to specifically in the opening words of Moses received the Torah from Sinai—the “standing” and “endurance” of the world on Torah will assume a totally new meaning; it will be a “new heaven and new earth that I make.”

How Do We Reveal the New Dimension of Torah?

Having explained that the recitation of Pirkei Avos after Shavuos constitutes a qualitatively new level of learning because it represents and portends the “new revelations of Torah point all the laws of the Torah “will be fully revealed and known to every Jewish person from the very outset without ever forgetting, and there will therefore be no need to be preoccupied with its study.” (Iggeres Hakodesh, end of se. 26). How much more so in the post- Resurrection era (“Olam Haba”) concerning which the Talmud (Niddah 61b; Iggeres Hakodesh loc cit.) declares: “Mitzvos cease in the future.” [In effect, in the future, it will be obvious that Torah study will be exclusively for its own sake – Translator’s note.] that comes from G-d,” the practical question arises, how does one generate and instill this new dimension of Torah?

The answer is that just as Moshiach is the one to whom G-d will entrust this new revelation of Torah, which he will subsequently transmit to all of Israel, similarly, it is the spark of Moshiach³³ within us—referred to in Chassidic parlance as the yechidah of our soul—that must be revealed to hasten the process of Moshiach and the revelation of the new Torah and the new world.

And it is from this level of yechidah, the spark of Moshiach within our souls,³⁴ that the highest level of Jewish unity follows. The differences that exist between us and that which causes separation and discord derive from the layers of our personality that varies from one individual to the next. Only when the yechidah—the level of the soul that we all share equally—is fully revealed could there be genuine and enduring unity.

And since the Pirkei Avos that we study in the post-Shavuos period is expressive and a portent of the new dimension of Torah that will be revealed by Moshiach, this study also exemplifies the heightened measure of unity engendered by the revelation of yechidah.³⁵ And this yechidah-unity is underscored in the prefatory Mishnah as well as in the concluding Mishnah. The introductory Mishnah reads:

“All of Israel have a share in the world to come, as it is written, ‘And your people are all righteous…’ This equality derives from the yechidah level of their souls.

And the concluding Mishnah states:

“To make the Torah great and glorious.” According to the Talmud, this phrase can be applied to the two extremes of Torah study levels. On the one hand, it refers to the person who is on the highest rung of Torah study, for the pure sake of Torah, as stated before. On the other hand, this phrase is used to justify competition among teachers of little children because competition will cause “to make the Torah great and glorious,” by expanding the number of students. Hence, the highest level and most elementary level of Torah study are joined together in this concluding verse, once again, pointing to that unifying element that brings all of us together.³⁶

From the book Introduction to Pirkei Avos (Biurim L’Pirkei Avos) by Rabbi Heschel Greenberg, adapted from the teachings of the Lubavitcher Rebbe and published by the Jewish Discovery Center.

Footnotes

1. [See Essay One and Six for a lengthy analysis of these two customs. In the preceding essay it was discussed how Pirkei Avos has a dual function. On the one hand, it serves as a preparation for Mattan Torah, and on the other hand it serves as a preparation for the future Redemp- tion. However, more specifically, it may be suggested that the duality of Pirkei Avos can be said to correspond to the two periods in which Pirkei Avos is recited and studied. This essay seems to follow the latter approach of dividing the two functions of Avos into the two time periods Avos is recited – Translator’s note.] ↩

2. [See Essay Six. – Translator’s note] ↩

3. Shemos 19:1. ↩

4. Rashi ad loc. ↩

5. Shaloh 25a. Likkutei Torah, Tazria 23a. Ma’amarei Admur Ha”emtzai, Shemos, volume 1, p. 175. See there for cross-references. ↩

6. As we say in the daily morning liturgy “Who renews every day constantly the act of creation.” See s.v. Anochi Hashem Elokecha, 5749 (Sefer HaMa’amarim Melukat, volume 3, p. 175 and the references there. ↩

7. See Sefer HaMa’arim 5705, p. 185 where this concept is discussed. ↩

8. See Zohar I, 134a; II, 161b; III, 178a: He looked into the Torah and created the world.” ↩

9. “It should not be in your eyes as an old document…but rather as a new one, where everyone runs towards it.” See Sifri and Rashi, Devarim, 6:7. Shulchan Aruch, Admur Hazaken, Orach Chaim, end of sec. 1. ↩

10. This is also reflected in the opening words of the parsha that is read after Shavuos: “Naso es rosh-raise up the head,” implying that what occurs now is to take the Torah to a different level, raise it up, even in regard to the renewal that occurred at Mattan Torah. ↩

11. See Likkutei Sichos, volume 19, p. 252ff., see there for cross references. ↩

12. See Megillah 19b. Yerushalmi, Peah, Chapter 2:4. Shemos Rabbah, 47. ↩

13. This is in addition to the fact that even without the chidush Torah is named after the person who studies it: It is called “his Torah,” and “it is named after him.” See Kiddushin 32b (and Rashi there). Avodah Zarah 19a. ↩

14. It is noteworthy that the statement “one who says something in the name of its author” is one of the methods to acquire the Torah (Avos Chapter 6:4). ↩

15. See Rambam Hilchos Teshuvah, end of Chapter 9 and other places. Likkutei Torah, tzav 17a. and in several other sources. ↩

16. See Yeshayahu 51:4 ↩

17. Ibid. 66:22. ↩

18. It is noteworthy that the very teaching of quoting sources as a way to bring redemption is based on the Purim narrative where Esther tells Achashveirosh about the plot to murder him in the name of Mordechai. (Esther 2:22). ↩

19. Megillah 14a. ↩

20. Especially since all matters of redemption are linked: “they share the nomenclature of geulah- Redemption” (Rashi on Megillah, 17b). ↩

21. Yeshayahu 30:20. ↩

22. Yirmiyahu 31:33. ↩

23. Likkutei Torah, Shelach 37d, and in several other place. ↩

24. Tanya, Iggeres Hakodesh, sec. 20. ↩

25. Tanchuma, vo’eira 15. Shemos Rabbah 12:3 and other sources. ↩

26. Yeshayahu 40:5. ↩

27. See Mitteler Rebbe’s Biurei HaZohar, Beshallach 43c, and in several other places. what facilitates a daily renewal of existence on a daily basis. ↩

28. This premise—that at Sinai the world’s stability was incomplete because not all dimensions of Torah, the source of existence, were fully revealed—can shed light on the question raised by many of the great commentators, why in the first of the Ten Commandments it speaks of G-d as the liberator from Egypt and not as Creator of heaven and earth. (See Sefer HaMa’amarim Melukat, volume 3, p. 175 for the references). For even after Sinai, the power behind the creation from utter nothingness to something remained concealed. ↩

29. See commentaries on the Mishnah ad loc. ↩

30. Makos 23b, in the Mishnah. ↩

31. Yeshayahu 42:21. ↩

32. Despite the fact that even in the Days of Moshiach we will still have to know the things that we may and may not do, however, at that ↩

33. Me’or Einayim, end of Parshas pinchas. See Likkutei Sichos, volume 2, p. 599, 692 and other places. This concept is hinted to in the Jerusalem Talmud where in one place (Ta’anis 4:5) it applies the verse “a star shall emerge from Jacob (Bamidbar 24:17)” as a reference to Moshiach, whereas in another place (Ma’aser Sheni 5”6) it applies the word “star” in that verse to each and every Jew. The use of the word “kochav-star” in reference to Moshiach can be explained as follows: The word kochav is a composite of two numbers chof-vov (26) and chof-beis (22). Twenty six is the numerical value of G-d’s essential name, known as Tetragrammaton, or the name Havaye that denotes the G-d of creation (Zohar III, 257b), and twenty-two are the number of letters of the Hebrew alphabet, the instruments through which G-d created the universe (See Tanya, Sha’ar Hayichud vo’he’emunah, Chapter 2.). This alludes to the notion that Moshiach will channel and reveal the level of yechidah into the world. ↩

34. The spark of Moshiach in each individual’s soul is a spark of the general level of yechidah, the soul of Moshiach himself. See Ramaz on Zohar II, 40b; III, 260b.) When we reveal the yechidah of our souls, this then hastens the process and actually effects the revelation of Moshiach, who then reveals the yechidah of Torah, the innermost mysteries, the “new Torah.” See On the Essence of Chassidus for an extensive treatment of this subject. ↩

35. The concept of unity in relation to the Torah is clearly established in the Torah, where it is written that only after the Torah describes how the Jews encamped at Sinai—using the singular form to indicate their absolute unity—did G-d give the Torah. (Shemos 19:a-b and in Rashi and Mechilta ad loc. Derech Eretz Zuta, Chapter Hashalom). However, the most pronounced form of unity that one can achieve comes through the Torah of Moshiach that represents the unifying level of yechidah. And while this was given at Sinai, it will not be manifested to the world until the Messianic Age. The Shabbos after Shavuos, which, as stated, is a portent of the future level of Torah renewal, conveys more dramatically the message of unity. We allude to this higher form of unity each day when we recite—after having said the blessings of the Torah in which we stress that G-d is now giving us the Torah—“I hereby accept upon myself the Mitzvah of ‘Love your fellow as yourself.” This is to prepare us for the future revelation of the “new Torah shall come from Me,” since one must await and anticipate Moshiach’s coming each and every day. ↩

36. Adapted form Sefer Hasichos, 5751, Shabbos parshas Naso, p. 583ff. ↩