Posted on 04/28/24
הוּא (שִׁמְעוֹן הַצַּדִּיק) הָיָה אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים. (א:ב)
An Existential Opening
After Masechet Avot’s first mishnah concludes its description of those who relayed the Torah from generation to generation with the Anshei Knesset Hagedolah (Men of the Great Assembly), the second mishnah presents a foundational statement of Shimon HaTzaddik, who was of its last members.
Shimon HaTzaddik’s statement is critical for our general worldview. Unlike most of Masechet Avot, which consists of directives for how to best live life, Shimon HaTzadik relates to the more fundamental question of why the world exists.
He asserts that the world stands on three pillars: it exists to facilitate Torah (learning),[1] avodah (service of Hashem), and gemilut chassadim (acts of kindness). Shimon teaches us that the world’s sustenance hinges upon human action and behavior. Because Hashem created the world to offer humanity the opportunity to live meaningful lives, He linked its existence to us doing so.
Torah
Torah is the first pillar. Though all three pillars are important, Torah learning reigns supreme. Chazal[2] saw this idea in the Torah’s very first word — “bereishit.” Torah learning is the reishit the world was created to facilitate.
We remind ourselves of this fact every morning when we conclude our recital of the berachot related to Torah learning with the mishnah in Pei’ah, which teaches that “Talmud Torah k'neged kulam (the significance of Torah learning is equal to that of all other mitzvot).”
Understandably, the gemara[3] asserts that Torah learning is of greater value than building the Beis Hamikdash, honoring one’s parents, and even saving a life.[4] In fact, Chazal taught that the world's very existence hinges upon Torah learning. The gemara[5] explains the Torah’s formulation of the sixth day of creation as “yom hashishi” (as opposed to “shishi” like the description of previous days — “yom echad,” “yom sheni,” “yom shlishi,” etc.) as teaching that Hashem conditioned creation on a future special sixth day — the sixth day of Sivan when the Torah was given. Had we not committed ourselves to the Torah, Hashem would have returned the world to nothingness.
Rav Chaim Volozhin[6] adds that the world’s existence not only hinged (in the past) on the original Kabbalat HaTorah but also continues to depend upon constant Torah learning. If there would be even one moment completely bereft of Torah learning, the world would cease to exist.[7]
Talmud Torah is not just the world’s purpose; it is also the unique purpose and mission of the Jewish people. As the mishnah in Avot’s second perek teaches, “If you have learned much Torah, do not take special credit; it is (simply) why you were created.”[8] Hashem created the world to be a context for Torah learning; He created the Jewish people as the vehicle. This explains why Hillel taught that one who does not study Torah deserves to die.[9] Torah study is a central reason for our existence. If we do not commit ourselves to it, we do not deserve to exist.
Why is Talmud Torah so important? Firstly, it is the one pursuit we can (and should) devote our free time to. While we perform chesed in response to another’s situational need and daven three times a day, we can learn Torah at any and every free moment. It is the constant that should fill our lives with meaning.
Additionally, through Torah learning, we transcend our world and meet Hashem through His wisdom. Though we connect to Hashem through the performance of all mitzvot and all forms of Avodat Hashem, when we study Torah, we achieve a higher connection because we immerse ourselves in His thought. We understand and connect to Hashem by appreciating the way He “thinks” and what He values.
Avodah
But Torah is not the only pillar. Avodah is also important. Study alone is not enough to sustain the world and our existence. This is why man’s presence in Gan Eden, which was self-sustainable, still included his responsibility to work.[10]
“Avodah” should focus on Avodat Hashem.[11] This is why the meforshim explain the mishnah’s mention of avodah as referring to korbanot.[12] Korbanot express our appreciation of Hashem’s role in the world (and our lives) and our interest in giving to and sacrificing for Him. As with all relationships,[13] we reinforce our commitment and closeness to Hashem through gift and sacrifice.
Kayin and Hevel were the first the Torah records as having offered korbanot.[14] After Noach (later) offered a korban upon exiting the ark, Hashem responded with His promise to sustain the world for eternity.[15] When we show our appreciation of and commitment to Hashem, He commits Himself to us and our world.
Of course, today, we are unable to offer korbanot. We offer our tefilot instead.[16] The gemara[17] teaches that the offering of the korban tamid used to sustain the world; today, our tefilot play this role.[18] In certain ways, tefilot are even more significant than korbanot.[19] Petitioning Hashem for our needs expresses recognition of our dependence upon, in addition to our interest in a relationship with, Him.[20]
The Rambam[21] extends the pillar of avodah beyond korbanot and tefilah — he explains that the mishnah uses korbanot as a paradigm for mitzvot in general. Korbanot are significant because they are how we fulfill Hashem’s commandment (to sacrifice them). We serve Hashem in a similar way by observing any and all of His mitzvot.[22]
Gemilut Chassadim
The third pillar is chesed. One might have thought that personal development and commitment to Hashem would be enough to sustain the world. Shimon Hatzaddik teaches us that this is not the case.[23] In fact, the Nevi’im Micha[24] and Yeshaya[25] present care for others (in contrast to korbanot) as central to what Hashem wants from us. Korbanot and Avodat Hashem are important, but Hashem wants us to serve Him by (also) caring about and for His creations — particularly those He created in His image.[26]
By doing so, we emulate Hashem who created the world as an act of chesed.[27] (Of course, He does not need the world; He created it for us.)
Our acts of chesed are also our way of giving back to Hashem. Rav Avraham Chaim Feuer explains that this is why the mishnah uses the term gemilut chasadim: our chesed is a way of “paying Hashem back” for His. By assisting others created in His image, we show our appreciation that we, too, were created this way.
Torah and Ma’asim Tovim
Chesed is an essential complement to Talmud Torah. The gemara[28] compares one involved in only Torah learning but not chesed to one who has no G-d. One focused only on himself lacks a meaningful relationship with Hashem. As we saw, Torah learning can be “gadlus” — greater than other mitzvot[29], but if taken to a self-centered extreme, it can also be godless. Torah learning is only gadlus when it inspires us to care for Hashem’s other creations.
This is why we celebrate Torah and ma’asim tovim (good deeds) as the goals and the epitome of life. They are the life goals the community wishes newborn babies and mothers daven for each week when they light candles. The two together are how we serve Hashem in the fullest sense of the word.
The Three-Legged Stool
Put together, these three foci, Torah, avodah, and gemilut chasadim, are what the world exists for and what we should, therefore, focus upon. May appreciating this help us maximize our lives and our contribution to sustaining the world!
Rav Reuven Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the Educational Director of World Mizrachi.
This piece is taken from his new book, Essentials of Judaism, which can be purchased at rabbireuventaragin.com
[1]Though the word “Torah” often refers to Torah observance, since the continuation of this mishnah mentions examples of observance, the meforshim understood that “Torah” in this mishnah refers to Torah learning.
[2] Bereishis Rabbah 1:6.
[3] Talmud Bavli, Megillah 16b,
[4] Though one should interrupt his learning to save a life, Torah learning is of greater significance.
[5] Talmud Bavli, Avodah Zarah 3a.
[6] Nefesh Hachayim, Sha’ar 1:16.
[7] This understanding motivated Rav Chaim to arrange for the students of his Volozhin Yeshiva to take shifts learning throughout the day and night.
[8] Maseches Avos 2:8.
[9] Maseches Avos 1:13.
[10] Sefer Bereishis 2:15.
[11] See Ohr HaChayim (Bereishis 2:15), who explains that man’s responsibility to work there was meant to serve as a model for the work we need to invest on the spiritual plane.
[12] See Bereishis Rabbah (16:4), which explains that man’s “avodah” responsibility in Gan Eden was to offer korbanos. See also Ramban to Bereishis 2:8.
[13] See Talmud Bavli, Bava Metzia 32a, which teaches that we combat feelings of dislike towards others through helping them. Michtav Mei'Eliyahu points out that the relationship of strongest love for another — that of a parent towards a child — is fostered through complete (one-sided) giving. This is why the word “ahava” centers upon the two-letter-word “hav — to give.” Lord Jacobowitz explained that this is why specifically the Mizbei’ach cries when there is a divorce (Gittin 90a). Marriage hinges upon sacrifice. When marriage fails because of the lack of sacrifice, the Mizbei’ach, which symbolizes sacrifice, cries.
[14] Bereishis 3:3–4. The fact that this is the only one of their activities the Torah tells us about highlights their korbanos.
[15] Ibid., 8:20–22.
[16] See Talmud Bavli, Berachos 26a.
[17] Talmud Bavli, Ta’anis 27.
[18] See the commentary of Rabbeinu Yonah on our mishnah, who sees Tehillim 51 as a source for this shift.
[19] See Talmud Bavli, Berachos 32b.
[20] Nesivos Olam, Nesiv Ha’avodah 1,3. See also Sifri (Ekev 5), which presents Torah learning and tefillah as the two primary forms of avodah (she’ba’lev).
[21] Peirush HaRambam L’Mishnah, Avos 1:2.
[22] Rashi (Shemos 29:18, Vayikra 1:9) explains that korbanos generate a “rei’ach nichoach” (beautiful smell) to Hashem (only) because He receives nachas from the fulfillment of His request. This idea, of course, applies to all mitzvos. Rav Yochanan’s famous words (Talmud Bavli, Berachos 17a) about one who grows in Torah generating “nachas ruach l’Yotzro” may be the source for Rashi’s idea.
[23] Avos D'Rebbe Nosson points out that though we do not have the kapparah (atonement) of korbanos available, we can always achieve kapparah through chesed.
[24] Sefer Micha 6:8.
[25] Sefer Yeshaya 58.
[26] See Sefer Mishlei 16:6 which links atonement to chesed.
See also Koheles Rabbah which defines one who denies the importance of gemilus chasadim as a kofer b’ikar, for it is one of Hashem’s most basic expectations from us.
The gemara (Sotah 14) points out that Torah begins with gemilut chasadim (Hashem’s fashioning of clothing for man and woman) and ends with gemilus chasadim (Hashem’s burial of Moshe Rabbeinu). Chazal tell us that the reason Moshe Rabbeinu was known by the name Moshe — given to him by Bas Paroh — is to show appreciation for the chesed that she did for him.
See also Shaarei Teshuvah (3:13), which presents gemilus chasadim as a prime example of a critical, yet underappreciated, area of Judaism.
[27] See Avos D'Rebbe Nosson (4:5). As it says in Tehillim 89, “Olam chesed yibaneh.” In fact, the medrash (Tehillim 89) tells us that G-d's throne stands on chesed. His existence in the world is based on His chesed and our chesed.
[28] Talmud Bavli, Avoda Zara 17b. See also Sanhedrin 98a.
[29] See Maseches Avos 6:6-7 and Talmud Bavli, Maseches Megillah 3b, 16b, Maseches Eiruvin 63b, Maseches Kiddishun 40b and Maseches Sanhderin 44b.