DISCOVERING TORAH

THERE IS A WIDESPREAD JEWISH custom of studying the Ethics of Our Fathers during the period between Passover and Shavuot. Many continue this custom throughout the summer leading up to Rosh Hashanah.

Pirkei Avot (in English, Ethics of Our Fathers) contains - as its name indicates moral teachings, and this is one of the reasons why we read it during the summer time. As the temperature rises, so do our passions and temptations; thus, the need to strengthen ourselves with this guidance.

The first Mishnah in Pirkei Avot states:

"Moses received the Torah from Sinai, and he gave it to Joshua, and Joshua gave it to the Elders, and the Elders gave it to the Prophets, and the Prophets gave it to the Men of the Great Assembly.

"They [the Men of the Great Assembly] said three things:

'Be patient in judgment';

'Establish many students'; and

'Make a fence for the Torah."'

Many commentators are perplexed as to why the Mishnah states that Moses received the Torah from Mt. Sinai, and not from G-d Himself!

Truthfully, Moses did not receive the Torah from Mt. Sinai, but at Mt. Sinai.

Nevertheless, the Mishnah reports Moses receiving the Torah from Sinai. Why is G-d left out of the picture?

Imagine if someone bought you a gift, and when complimented on it by a friend you mentioned that you received it from Macy's. What a slap in the face to the person who gave it to you!

The basic contextual answer to this question is given by Rabbi Ovadyah Bertinoro (also rendered Bartinoro, c.1450-1509), considered to be the "starting point" for commentaries on Pirkei Avot.

He explains that "Sinai" refers not to the actual mountain but to "the One who revealed Himself at Sinai."

Rabbi Judah Loew of Prague, commonly referred to as the MAHARAL (an acronym for his name, Morenu HaRav Liva ben Betsalel, c. 1520-1609), further explains that G-d is not referred to directly, since it would be inappropriate to include the Creator in the list of human beings mentioned in the Mishnah.

Yet it is still relevant to ask this question: Since the purpose of Pirkei Avot is to teach ethics, what is the moral and ethical message behind the Mishnah's unusual word choice?

OUR SAGES TEACH us that before G-d gave the Torah, all the mountains gathered together, and they pleaded their cases before the Creator (Midrash TeMlim, S. Buber ed., 68:17; also see Babylonian Talmud Megillah 29a).

Each mountain flaunted its virtues, and requested that the Torah be given upon it. But G-d, so-to-say, was turned off by the arrogant claims of the various mountains.

As the Talmud tells us, G-d and an arrogant one are unable to dwell in the world together (Sotah 5a).

One mountain, however, did command special attention: Sinai.

Since it was the lowest of all the mountains, G-d decided that it was worthy of having the Torah given upon it.

Its lowness represented humility.

G-d's choice of Sinai teaches us that these qualities are prerequisites for properly "receiving" the Torah.

Just as "Moses received the Torah from Sinaf representing humility so too, must we "receive the Torah from Sinai."

Without humility, one cannot properly and completely receive the Torah.

Yet one may now question Sinai as the proper locale for G-d's revelation. If humility (as represented by the lowness of Sinai) is so important, why was the Torah not given in a valley?

From here we see a very important duality of Judaism. On the one hand, a person must be lowly and humble like Sinai; on the other hand, one must also be big and strong like a mountain.

Being humble should not lead to one being as low as a doormat. I need not view myself as G-d's gift to humankind, but I should also not allow myself to be taken advantage of and trampled on by others.

There are times when a person must be firm and resolute.

As the beginning of the Code of Jewish Law teaches us, "Do not be embarrassed in front of those who mock you."

We must know our way in Judaism and remain strong and firm in it. When something or someone attempts to hinder or prevent one's connection to Torah and Judaism, one must be strong like a mountain.

At other times, however, the proper attitude - we see this often in the conduct of our lives - is to be as humble as Sinai.

[Sidebar]

Walking between high and low

[Sidebar]

Ethics of the Fathers A Post-Passover custom

[Author Affiliation]

By SHAUL E. WERTHEIMER

TORAH COLUMNIST