Do not seek greatness for yourself, and do
not lust for honor. More than you study, do.
Desire not the table of kings, for your table
is greater than theirs, and your crown is
greater than theirs, and faithful is your
Employer to pay you the rewards of your work.
not lust for honor. More than you study, do.
Desire not the table of kings, for your table
is greater than theirs, and your crown is
greater than theirs, and faithful is your
Employer to pay you the rewards of your work.
Pirke Avot 6:5
Questions to consider:
- Why is it so important that deeds exceed study? Isn't it contradictory with the Jewish principal found elsewhere that "The study of Torah is equal to them all because it leads to them all"?
- How do you understand the metaphor of God as "Employer" in the context of this perek?
- Comment on the progression of ideas in this perek, please.
There is so much in this one that I will focus on just one sentence "More than you study, do". This resonates for me because although the rest is important, actually doing is more. Your actions truly show the person you are. It is not enough to study or think, it is the acts of kindness, generosity and goodness that are the measure of a person. One of the things I found most surprising was that this sentence was positioned second. Not first or last to add more emphasis. So simple yet so powerful.
ReplyDeleteThat was great Carole, it really helped me delve in here today.
ReplyDeleteThe part that resonates with me is the line "do not seek greatness for yourself...." In the pursuit of greatness or wealth in and of itself it obscures the actual thing you are doing... The work of the world. You can only be great for accomplishment which is the byproduct of actual doing.
I think it puts ordinary people doing good deeds over the physical wealth and power (table and crown) of kings because Judaism doesn't judge a person by their material wealth or physical power but more by the choices they make in life. I think this actually goes well with that the other Ben Zuma passage about who is wealthy, wise, might and so on. I also think it says study is better than action because that's the big goal: to do good things. The reason study encompasses all the mitzvot is because it leads to them
ReplyDelete#1 Post - Synthesis
ReplyDeleteExcellent observations this week! Yes, the theme of this perek is definitely about the material versus the spiritual aspects of life and living. And yet, not one to the exclusion of another. Pirke Avot recognizes that life is composed of both of these facets and that the key to really living with quality is the balance that one aims to strike between these two human tendencies.
The Maharal of Prague (whom we met earlier on in our studies) points out that the three primary “offices” of Jewish religious life -- royalty, priesthood and Torah leadership were symbolized in the Holy Temple by three sacred articles - each of which was graced by a "crown" of gold work surrounding the upper border. These are: the Shulchan (Table) representing royalty; the Mizbei'ach HaZahav (Golden Altar) representing the priesthood; and the Aron (Ark) the place where the Torah is kept. The Maharal goes into some detail about each one of the “offices” and their various crowns:
1. The crown upon the Table, which carries the “show-bread,”(typical food/sacrifice found in the Temple) corresponds to the crown of kingship, because it is the king's role to ensure the nation's sustenance. The smallest perimeter of any plane of the Table is thirty tefachim (240cm), corresponding to the thirty prerogatives of the king.
2. The crown upon the Incense Altar corresponds to the crown of the priesthood. The upper surface of the Altar has a perimeter of twenty-four tefachim, corresponding to the twenty-four privileges of the priesthood.
3. The crown upon the Ark containing the Ten Commandments corresponds to the crown of Torah. The perimeter of the upper surface is forty-eight tefachim, corresponding to the forty-eight qualities of Torah listed later in this Mishna.
Post #2 Synthesis
ReplyDeleteThe Maharal of Prague also points out some interesting features of this chapter, chapter 6, within the context of Pirke Avot as a whole: He explains that it is possible that chapter 6 – the final formal chapter of Pirke Avot – may have actually been added to the other five to fulfill a very specific purpose. The first five chapters of the tractate deal primarily with what is known as derech eretz – guidelines of ethical conduct and positive character traits. We have certainly seen these lessons of derech eretz over and over again in the weeks leading up to Chapter 6. But, in contrast, this final chapter focuses on the Torah itself and the exalted spiritual rewards of those who study it. The placement of this chapter illustrates the profound and inseparable bond between the two.
Some more contemporary commentators actually believe that Pirke Avot 6:6 puts for the pathway to which one can become a better Jew and/or human being. And this “becoming” is slightly different than what we have learned in previous chapters. One might say that the principles in chapters 1-5 that we have studied stress the “doing” part of Judaism, the behaviors that one chooses to follow and fulfill. This Mishnah from chapter 6 is certainly consistent from the perspective of behavior; however, here, attitude also matters. As such, this Mishnah addresses not just what one “does” but also what one seeks and lusts after (in his/her heart), and what one truly desires. The Mishnah teaches that while ultimately it is, in fact, the ethics and the behaviors that matters most, we can sometimes be guided – positively or negatively – by our tendencies and inclinations. In this way, the message here is that keeping one’s spirit and attitude as pure and honest as possible, one is able to go a long way to preserve one’s integrity in the form of behaviors.