Pirkei Avos: Why Is It Called iAvos?

Dear friends, 

With thanks to Hashem, I have crossed over two milestones. First I have completed 300 dvar Torahs and second I have entered into the sixth year of writing these Divrei Torah, five cycles on the parsha and Haftora. 

This year, with Hashem's help, I will be taking on a project, to write on Pirkei Avos. It will be based on the Rebbe's teachings and the classic commentaries, and I will be adding how I relate to it. 

I will also put a link on the weekly post to all the divrei Torah of the parsha. 

This will also be easier for me to do, because it is a lot of short teachings, as apposed to the longer Torah thoughts that I have been writing. It is also not time sensitive, as in the case of parshas. Whatever I will be able to write by Thursday, I will share with you and continue where I left off the following week. 

I hope you will enjoy it. 

Yitzi 

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 Pirkei Avos: Why Is It Called Avos? 

There are a few reasons that it's called Avos. 

Pirkei Avos are made up of ethics and "mili dechassidusa, virtues of piety," which is not what you are obligated to do, but the way a G-d fearing person should be. And being that fear of Hashem is a preparation and a prerequisite for learning Torah, as our sages say, "Anyone whose fear of sin comes before his wisdom, his wisdom will be sustained..." 

Pirkei Avos also teaches us how to be a mentch, a decent person. Someone could follow the letter of the law and still remain unmoved and even be mean spirited in their actions and in the way they fulfill the letter of the law. That's not the way Hashem wants us to be, as our sages say, "Derech eretz kadma laTorah," being a mentch precedes the study of Torah. 

In both of these cases, we see that these teachings are before and even what produces proper Torah study, the proper fulfilling of the Torah, Hashem's will. Therefore it is called Pirkei Avos, Chapters of Fathers, because every one of these teachings comes before or produces the Torah that comes after it, just as a father comes before and produces the child that comes from him. 

This brings us to the first rule of Pirkei Avos. 

Rule #1: There are no laws in Pirkei Avos. Everything in Pirkei Avos is beyond the letter of the law. 

If you read something in Pirkei Avos that seems to be a law, it should throw up a flag. You have to question it and figure out what it is really trying to say. Because there are no laws in Pirkei Avos. 

The Talmud tells us, "One who wishes to be pious, should fulfill the words of (tractate) Nezikin," which means damages. Another opinion, he should fulfill "the words of (tractate) Avos." A third opinion, he should fulfill "the words of (tractate) Brachos," which means blessings.

When there are multiple opinions on one thing, they have to be connected in some way.

We could say: The study of Pirkei Avos, nullifies things that are not wanted, (Nezikin) damages, and it brings (Brachos) blessing and redemption.

Another reason that it is called Pirkei Avos. The Tannaim (the sages of the Mishnah are called Tannaim, or in the singular, a Tanna) in Pirkei Avos don't give us their opinion, rather their way of living and their mode of service to Hashem. As the common expression of Pirkei Avos goes, "he used to say," because he didn't just say it once, rather he used to say it all the time, it was the words that he lived by. You can say that they are the fathers of their children, their sayings, it was an expression of who they were, hence the name Pirkei Avos, Chapters of the Fathers. 

Even more. Their way of living and their mode of service to Hashem, as expressed in Pirkei Avos is their modus operandi, and it explains their opinions in the rest of the Mishnah. You can say that their sayings in Pirkei Avos is the father of all they say in the rest of the Mishnah. 

Accordingly it's understood that the whole of the Mishnah is a reflection of what is said in Pirkei Avos. Pirkei Avos is a general tract that is inclusive of the whole of the Mishnah. So you can say that Pirkei Avos is the father of the rest of the Mishnah. In fact, we see similarities between the whole of the Mishnah and Pirkei Avos. For example, Mishnah begins with the Hebrew letter Mem (meiamosai) and ends with the letter Mem (bashalom), so too, Pirkei Avos begins with a Mem (Moshe) and ends with a Mem (haolam). 

This brings us to the second rule of Pirkei Avos. 

Rule #2: In order to really understand what a Tana is saying, you have to know a little bit about them and the time they lived. 

For example, in chapter one, Yehoshua the son of Prachia and Raban Gamliel say the same thing "make for yourself a master," but if you know their history and what was going on at the time that they lived, you will understand clearly that what they are saying is completely different. 

Pirkei Avos: Microcosm of the Torah 

The Mishnah is the basis of the Talmud, which is the basis of all our laws. It is our oral Torah, which was given to Moshe on Mount Sinai. So the Mishnah has within it the whole Torah, its purpose, its goal and the way to bring it to fruition. And because Pirkei Avos is the father of the rest of the Mishnah, it would make sense that it too should reflect these ideas.

How do we see these ideas in Pirkei Avos?

Everything has a beginning, middle and end. The beginning is its purpose, its reason for existing, the middle is the action that accomplishes the purpose and the end is the goal, which is the fruition of the original purpose brought about by the action.

The same is true about Torah, it has a beginning, middle and end. The beginning is the Torah, which came before the world, it's the foundation, the purpose and the reason for the creation of the world. The middle is the world, where we work to fulfill the purpose of the Torah and the purpose of creation. It's where we actualize the goal of the Torah, by fulfilling the mitzvos of the Torah and by Torah permeating every aspect of our lives and every aspect of existence. The end is the redemption, the era of Moshiach, which is the goal of the Torah and creation, a home for Hashem in the physical world.

And this is reflected in Pirkei Avos.

Pirkei Avos begins with, "Moshe received the Torah from Sinai." This is the general giving of the Torah, it is the foundation of all the teachings developed through studying the proper way. As our sages say, "Everything that the seasoned student will develop was given to Moshe from Sinai."

Then it says, "and he transmitted it..." And it continues with the transmission of the Torah through the generations which continues to this very day. This is the development of Torah throughout the ages, every generation having its part in the development of the Torah, its unique mission that comes with its part of the development, bringing the world closer to the goal, the redemption.

Pirkei Avos ends, "Hashem will reign forever and ever." This refers to the era of Moshiach, the goal of all the Torah that was studied and developed throughout the ages. It is the reason and the purpose that "Moshe received the Torah from Sinai."

Simchas Torah: The Greatest Love Is For The Jewish People

Dedicated By Yerachmiel Jacobson 

In honor of the five holy Shluchim who help our family and run the Hurwitz Family Fund 

Hurwitzfamilyfund.com

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The last parsha of the Torah, V'zos Habracha, is read on Simchas Torah, it concludes with telling of the greatness of Moshe, each accolade greater than the previous, culminating with the final words of the Torah "Before the eyes of all of Israel." 

Rashi explains that this refers to when Moshe broke the first set of tablets of the Ten Commandments, which he did, "Before the eyes of all of Israel." He continues to say that Hashem agreed to Moshe's action, saying, "Yasher koach sheshibarta," (i.e. Well done that you broke them). 

Rashi comes to tell us the simple meaning of the verse, but this doesn't seem like the simple meaning. Rashi was explaining how the last few verses of the Torah are telling of the greatness of Moshe. 

"Who knew Hashem face to face," Rashi says, "For he was familiar with Him, speaking with Him at any time he wanted." 

"And to all the strong hand," Rashi says, "that he received the Torah on the tablets, with his hands." 

"And all the great awe," Rashi says, "miracles and great deeds in the great and awesome desert." 

And all of a sudden, Rashi changes his tune, saying one of the worst things, on the final words of the Torah, "before the eyes of all of Israel," Rashi says, "his heart was stirred (literally: he raised his heart) to smash the tablets before their eyes, as it is said, 'and I shattered them before your eyes,' And the Holy One Blessed is He gave His approval, as Scripture states, 'which you broke,' (Hashem said to Moshe) “Well done that you broke them!” 

Other commentaries say that the last words, "Before the eyes of all of Israel," are connected to the accolades that precede. In other words, they were done "Before the eyes of all of Israel." 

However, Rashi chooses to explain these words as a separate thing, and just after the Torah tells us the amazing and positive greatness of Moshe, it turns around and concludes with what seems to be a negative thing about Moshe. Therefore, it seems not to be the simple meaning. 

The commentaries on Rashi say, that this is why Rashi adds the part about Hashem agreeing with him, to show that it is really to bring out the greatness of Moshe, that Hashem agreed to him. 

However, this is difficult to understand, because if it wants to say something positive, why would the Torah say such a negative thing to bring it out? This question becomes stronger, when you realize that Hashem agreed to him on other occasions, that were not negative. Why doesn't it say one of those? And besides, the fact that Hashem agreed to him, is only a side point to the breaking of the tablets. The words that the Torah says, "Before the eyes of all of Israel," hints to the breaking of the tablets, and not to the fact that Hashem agreed with him. 

We also have to understand the words of the verse, "Before the eyes of all of Israel," which according to Rashi means that Moshe broke the tablets. That it was done "Before the eyes of all of Israel," seems besides the point. But the fact that the Torah mentions these words, means that it is an important point. What is the significance of him breaking the tablets, "Before the eyes of all of Israel."? 

Rashi tells us, "he raised his heart to break the tablets." Why doesn't he simply say that Moshe broke the tablets? Why does he add the words, "he raised his heart"? 

Another question. We have a rule that we conclude with something good. Why would the Torah conclude with something negative, the breaking of the tablets? It's not only negative, it is not in the honor of the Torah, which we are concluding. Rashi also concludes his commentary of the Torah with the word "sheshibarta," which means, "that you broke them." Why does he end on a negative note? 

With all these questions, we are forced to conclude that according to Rashi, the breaking of the tablets was the best thing that Moshe ever did, and that it deserves greater praise than the miracles that he did, receiving the Torah and his ability to talk to Hashem whenever he wanted to. Rashi says that Hashem "gave His approval," to prove that it was a good thing. And since it is a good thing, it would make sense to end the Torah on this note. So why is Moshe's breaking of the tablets such a good thing? 

When Hashem commanded Moshe to hew new stones for the second set of tablets for the Ten Commandments. On the words, "hew for yourself," Rashi says, "This can be compared to a king who went abroad and left his betrothed with the maidservants. Because of the immoral behavior of the maidservants, she acquired a bad reputation. Her bridesman [the person appointed to defend the bride should any problems arise] arose and tore up her marriage contract. He said, “If the king decides to kill her, I will say to him, ‘She is not yet your wife.’” 

The King is Hashem, the betrothed is the Jewish people. The troublesome maidservants are the mixed multitude, which were the non Jews that came out of Egypt with the Jewish people, and were the instigators of all kinds of trouble, including the sin of the golden calf. And the bridesman, who saved the Jewish people by breaking the tablets, is Moshe Rabbeinu. 

Moshe, who was the faithful shepherd of the Jewish people, only intention was to save them. Just imagine the sacrifice he made at that moment. He was the one who received the Torah directly from Hashem, and he spoke to Him whenever he wanted to, transmitting the word of Hashem, which is Torah. He was the one who performed the miracles, the content of the Torah, and he was the one who taught the Torah to the Jewish people. The Torah was so very precious to him and he was willing to throw it away to save a relatively small number of Jews who served the golden calf. 

Moshe, who taught them to honor the Torah, broke it in front of their eyes, even though it was the greatest sacrilege, to show them the value of a Jewish person, that he or she is more precious than the Torah, even if he or she sinned a grave sin, he was teaching us how much we must love every Jew. And Hashem agreed with him, He said, "Yasher Koach sheshibarta, well done that you broke them." 

This took great strength and love on Moshe's part, he had to raise his love for the Jewish people over his love for the Torah, that is why Rashi says, "he raised his heart." That is the main point. 

And that is why the Torah ends with this and Rashi ends with this, because it's the best thing that Moshe ever did. 

However we are left with a question. This is the end of the whole Torah, shouldn't it end with the greatness of the Torah? Even though it's positive about Moshe, it seems to be negative about the Torah, the breaking of the Ten Commandments isn't honoring the Torah. 

In Tana D'vei Eliyahu Raba it says, "There are two things in the world... Torah and (the Children of) Israel, but I don't know which one was first. I said, 'My son, it's the way of people to say that Torah was first, but I say that (the Children of) Israel were first.'" 

Isn't it obvious that the Jewish people were first, the whole Torah is addressing the Jewish people, "command the Children of Israel, speak to the Children of Israel." If there were no Jews, there would be no Torah. 

The question that was posed to Eliyahu, was not: Which one was first in time? But: Which is first in importance? And to that Eliyahu said that the Children of Israel is first. The whole Torah is only for the Jewish people, because the Jewish people are more important. 

And that is what Rabbi Akiva says that loving your fellow Jew "is a great rule of the Torah," and Hillel says, that is the "whole Torah." In other words, by ending this way, the Torah is saying that the essence of the Torah is that we should love each other. 

And that is why we read parshas V'zos Habracha on Shemini Atzeres in Israel and Simchas Torah which is the second day of Shemini Atzeres outside of Israel, because while on Sukkos seventy bulls were offered for the nations of the world, on Shemini Atzeres only one bull was offered for the Jewish people. Shemini Atzeres is all about the Jewish people. And that is why we celebrate Simchas Torah on Shemini Atzeres, because the Torah is all about the Jewish people. 

And this is hinted in the words Simchas Torah. On one hand, it means that we are joyous for the Torah, as it's once again completed. On the other hand, Simchas Torah could mean the joy of the Torah, that we make the Torah joyous, we give to the Torah, showing that we are greater, the Children of Israel are first. 

By loving our fellow Jew, we complete the Torah, by loving our fellow Jew, we complete the purpose of the Torah, to make this world into a home for Hashem, which means that we bring Moshiach. May he come soon. 

The Sukka And The Blessing It Brings

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Two mitzvos are specific to the Yom Tov of Sukkos, the mitzvah of Sukka and the mitzvah of the "four kinds," lulov, esrog, haddasim and arravos. If so, why is the Yom Tov called Sukkos, and not after the four kinds? And what are we meant to learn from this? 

There are several reasons that it's called Sukkos. 

One reason is that the mitzvah of Sukka is connected to every moment of the holiday, from when the holiday is sanctified until it ends seven days later. On the other hand, the four kinds begins only in the morning of the first day. 

What more, the Sukka has to be built before the holiday, especially for the mitzvah of Sukka and the building of the Sukka is considered a mitzvah. Whereas it's possible to put the four kinds together on Yom Tov. 

Another reason is that once you do the mitzvah of the four kinds, there is no more obligation. But the mitzvah of Sukka is that you should live in it as you live in your home. This means that it continues all day long, until the holiday is over. 

Another way that Sukka is greater than the four kinds, is that the four kinds are like most mitzvos, they are particular to one part of the body, in this case, the hands. On the other hand, Sukka is with the whole body, the mitzvah envelopes the whole body. And all the mundane things that are regularly done in the home should be done in the Sukka, and they become a mitzvah, so it makes everything you do a mitzvah. 

You have to live in the Sukka as you live in your home. That means that your Sukka is your home for the duration of the holiday. 

Our sages say, "One who has no home, is not a mentch," he is missing a vital part of being a person, a place to call home. When a person doesn't have a place to live, he doesn't feel like a mentch. This means that when a person isn't home, he is affected by the fact that he has a place to call home. On Sukkos, when we call the Sukka home, we are affected by the Sukka even when we are not in it, every moment of Sukkos we are affected by the Sukka. 

Everything that we do in the month of Tishrei, the Holidays, the Ten Days of Teshuva, Shabbos Bereishis, and even the other days, are meant to affect the whole year. 

We are expected to do everything for Hashem, as our sages say, "know Him in all your ways." And the mitzvah of Sukka gives us the strength for this. Because even if you sleep in the Sukka, you are doing a mitzvah, even when you are not in it, you are connected to the mitzvah, connected to Hashem. We have to take the holiness and the joy of the Sukka and bring it into the home throughout the year. 

Our sages say, "a man's home is his wife," this tells us the power of the Jewish woman, that she has an effect on her husband and children, not only when they are home, but even when they are not home, as she is their stability. 

May we all have a wonderful Sukkos, and may it affect our whole year and our homes that they should be filled with nachas and shalom bayis, hope and happiness, light and joy, good health and success. 

Teshuvah Tefillah Tzedakah vs Repentance Prayer Charity

Dedicated By Dr. Ezra and Lauren Kest 
In honor of our children who teach us how to love, listen and be heard.  They should be blessed to find, see and recognize their zivuggim at the right time and always listen well, be heard and feel listened to.  

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The Ten Days of Teshuvah begin with Rosh Hashanah we ask for ourselves and our families blessing for the new year and we are certain that Hashem will grant them. It ends with Yom Kippur when our blessing is sealed in the book of life. As long as we haven't been sealed in the book of life, as long as Yom Kippur hasn't come to an end, we could still achieve more and more blessing from Hashem Who has infinite blessing. And the seven days between Rosh Hashanah and Yom Kippur is just for that, for accumulating blessing for the new year. 

How do we gain blessing? As we read in the Rosh Hashanah and Yom Kippur, it is through Teshuva, Tefillah and Tzedakah. 

Teshuva is usually translated as repentance, Tefila as prayer and Tzedakah as charity, but they are not the right translation and for some it is actually the opposite of the meaning of the word.

Teshuva vs Repentance 

Repentance means to regret the person who you are and change to become a new person. The person you were was no good, and you are going to go against your nature to create a new you. 

Teshuva is the diametric opposite of repentance. Teshuva means to return, which means to go back to your essential self, which was always good. It is a journey inward, not to change entirely, but  to be true to who you really are, your essence, which is truly beautiful. 

Teshuva is easier than repentance, because it isn't a complete change into a new person, which is very difficult, rather a small turn to be the person you are. 

That is why everyone can do teshuva, even the most righteous person, because our essence is infinite, and there is always a deeper level of essence to reach for.

Tefila vs Prayer 

Prayer means to make a request from Hashem. So when there is no need, when everything is just grand, there is no need for prayer. 

Tefila means to connect, it is building, maintaining and refreshing our relationship with Hashem. Therefore we do it even when we don't need anything. Since Hashem is infinite, we can always take our relationship with Him deeper. That is why even the biggest Tzadik davens with so much fervor, because he is constantly taking his relationship with Hashem higher and higher, deeper and deeper. 

Tzedaka vs Charity 

Charity means that you are a good person, and you give to a person or a cause. The person or cause haven't earned it, nor do they deserve it, it is only out of the goodness of your heart that you are moved and you give. 

Tzedaka means that it is the just thing to do, you are obligated to give it to the person for two reasons. 

First, because you know that the money is not yours, it is just that Hashem gave it to you specifically to give that person. 

Second, because you know that you have to rely on Hashem to give to you even though He surely doesn't owe you anything. Therefore you have to do the same, you have to give to the poor person, even though you don't owe him. When you act that way, you evoke in Hashem to do the same for you. And when you give more than you can, you can ask of Hashem that He gives to you more than is coming to you. 

This is especially true when you give to synagogues and Torah institutions, if you give and you give more than your ability, then you can rightfully say to Hashem, "I give more than I can to what You want, give more than what is coming to me, to what I want." Whether it be health, nachas or success. 

Through Teshuva, Tefillah and Tzedakah, we will surely be granted Hashem's overflowing blessings for a year of happiness and good health, nachas and shalom bayis, abundance and success.