The fifth chapters of Ethics
of our Fathers starts by discussing the seven days of creation, noting that ten
expressions of creation were used, and asks why not use just one. It responds
by explaining that each expression was important in and of itself. The Rambam
adds that this is because each of the things being created was important in and
of itself. Therefore there are ten aspects of reward and punishment. In regards
to the recompense of the righteous the Mishna uses the word מקים. It is often understood as sustaining the world which
was created by ten proclamations. However it can also be understood as establishing,
meaning that it is building and repairing a world that is still not complete.
The evil on the other hand are condemned for destroying the world and
violating ten decrees.
Pirkei Avos then discusses the
ten generations from Adam until Noah saying that they all angered the Holy One
Blessed be He, until he brought about the Great Flood. It then mentions the
following ten generations saying that they angered the Holy One Blessed be He
until Abraham our father came and collected the reward for all of them. One of
the ideas developed in this chapter is that man has a role to play in this
world. Maimonides explains that it is incumbent on a man to remedy defects and
advance his soul in regards to the intellect and character. If a person does
this he is sustaining and establishing our world. If the deficiencies remain
they will eventually destroy the world. Standing still is not an option as
things either will get better or get worse.
The idea of the flood waters
is that of a blessing being changed into a curse. If rain is abundant it means
that there will be an abundance of food, wood, and other agricultural products.
This is provided human beings plant trees, vegetables, and flowers. If there
are no trees to drink up the water, than the water floods people’s homes. The
Talmud (Baba Kama 17a) says in the name of Rabbi Shimon bar Yochai that the
Torah is like water and brings a verse from Isaiah (45:1), “all who are thirsty
come to water”. There is a subtle hint that Torah knowledge will elevate a person
that learns it and will drown a person who closes their mind to it.
The next Mishna recounts that
Avraham, our father, had ten tests that showed how dear HaKadosh Baruch Hu was
to him. The Rambam lists these tests. They included leaving everything behind
in his native land, going through a famine in his new land, having his wife
kidnapped twice, undergoing circumcision as an old man, and being told to bring
his son as a burnt offering. Another man may have believed that cruelty and insanity
are to be found in heaven. Alternatively, he may have believed in the infinite
goodness of the Creator, but even so may not have wanted these tests,
regardless of the reward that would come because of them. Avraham, though,
believed that in all of these there was inherent wisdom and benevolence, even
if that did not seem to be so at the time; and was willing to accept suffering
upon himself for the sake of a greater good.
Avraham had great wisdom,
wealth, and prestige and this could be considered the reward for his sacred
service, but it seems to be more than that. The commentaries explain that not
only was he compensated for the labors that were designated for him, but he
also was compensated for the work that he did which should have been done
others. Abraham inclined himself to good deeds and instructed others in the
proper path and in doing so saved them from destruction. Really all nations
should have received the Torah, been the beneficiaries of miracles, been the
recipients or prophesy, and dwelt under the providence of heaven. However
because Abraham did the work they should have done, these gifts were bequeathed
to his descendants.
לע"נ בן דוד שמואל בן נח ז"ל
נלב"ע טו באב תשס"ט.
http://dyschreiber.blogspot.co.ilניתן בדואר אלקטרוני וגם באתר
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